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

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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

Is it permissible for her to inject urine for medicinal purposes?

I need some help for my friend. I read over internet that curing with unlawful medicine is not permitted. My friend has some problem in her vagina, so the doctor told her to send some urine to her vagina in order to cure her illness. However, her biggest concern is that permissible to cure with urine? Please help with this issue.

Praise be to Allaah.

Firstly:

Human urine is najis (impure) according to scholarly consensus. The principle that is agreed upon – in general terms – is that it is not allowed to use impure substances for medicinal purposes, because of the report narrated by Abu’d-Darda’ (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allaah has sent down the disease and the remedy, and He has created for every disease a remedy, so treat disease but do not treat it with anything that is haraam.”

Narrated by Abu Dawood, 3874. See also al-Mawsoo‘ah al-Fiqhiyyah, 11/119 Continue reading

He won two movie tickets; is it permissible for him to give them to a non-Muslim?

My husband gets gifted with Movie Tickets from his Office on the basis of work performance. Alhamdullilah we do not watch Movies. Is it permissible for him to give it to his non-muslim collegues at work or should we just throw them away.

Praise be to Allaah.

We praise Allah for having enabled you to adhere to His laws and for having guided you to that which is in your best interests. As for movies, if they include haraam things such as showing women with adornments, music and alcohol, it is not permissible to watch them. That has been discussed previously in the answer to question no. 125535, 114707 and 85232

Just as it is not permissible for a Muslim to watch movies that include haraam things, it is not permissible for him to help other people to do so, even if the other person is a non-Muslim, because the minor issues of sharee‘ah are also addressed to the disbelievers, as we have explained in the answer to question no. 140550. So what is forbidden to the Muslim is also forbidden to the disbeliever, and he will be punished for that in addition to the punishment for disbelief (kufr).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: It is not permissible for a man to help anyone else in disobeying Allah, even if that person does not believe that it is a sin, such as helping the disbelievers to acquire alcohol and pork. Continue reading

Is it permissible for them to register what the father owns in one of the sons’ names because their father’s wife wants to do that for herself?

My father is elderly and can no longer tell what’s right and what’s wrong. He has a wife who does not care about him, and Allah is witness to what I say. She is trying to get him to register in her name all that he owns and give her authority to buy and sell (on his behalf).
Can we change the ownership to the name of one of my brothers without planning to deprive her of the inheritance if he dies before us?.

Praise be to Allaah.

There is no guarantee for the rights of your father’s wife if you register his property in the name of one of your brothers; in fact there is no guarantee for the rights of the other siblings if the property is registered in the name of only one, as you want to do in this case. It is possible that this brother may take over the entire estate on the basis of this registration that you are asking for. In fact there have been many cases like this. Two wrongs do not make a right.

Just as you have rights with regard to your father’s property that you fear for, the wife also has rights with regard to her husband’s property that she fears for. Just as you fear that she may take over your father’s property, she fears the same thing from you.

The reality is that this solution offers no guarantees to anyone and it cannot be allowed.

But if you really fear the possibility of undue influence for your father and his condition does not let him distinguish between what is right and what is wrong, then the Islamically prescribed way of dealing with that is to get a court injunction that will prevent the carrying out of any of his instructions given during the period when he was incapacitated and there was the possibility of tampering or undue influence.

However we are aware that there are far-reaching social difficulties that may stand in the way of this solution, and there may also be legal difficulties in your country, so you can convince your father to divide his property now among all his heirs who are still alive and transfer ownership to them at the time when it is divided.

In this manner each party will be protected against tampering from the others.

And Allah knows best. Continue reading

It is permissible to wipe over the khuffayn with a cloth or for someone else to wipe them

My question is regarding the use of medical compression stockings and is similar to fatwa number 114192 but with additional information.
Can you please advise on the ruling for a person who wears medical compression stockings almost permanently (24 hours a day) and has an additional disability [severe arthritis] preventing them from reaching their feet, and also is unable to put the stockings back on without the aid of another person….
 Under the ruling of a plaster cast: Is it permissible for another person to help a disabled person do wudu, because in fatwa number 114192 it says with regards to plaster casts it is not permissible to limit washing to the upper surface only as with the case of socks, therefore a physically disabled person would need someone else to assist by wiping the underside of their feet etc on their behalf?
 Is it permissible to assume the ruling of a plaster cast if there are relatives or other people present to help remove / apply stockings or is it an obligation upon them every 24 hours so that the disabled person can take the ruling of socks instead? (on some occasions it is difficult or strenuous for some people to assist by applying the stockings properly due to the strong elastic material the stockings are made from).
 Do we have to choose between one or the other (sock ruling of plaster cast ruling) or can we change from a day-to-day basis depending on what is easiest or do we have to be consistent with whatever ruling we decide to take?
 If a physically disabled person has nobody present to help them on some occasions will their wudu be valid if they are unable to reach water to all parts of their feet (and legs in the case of the plaster ruling) due to no choice?
 Is it permissible for a physically disabled person to use something other than the hands (for example a long handled sponge) in order to reach parts of the feet and legs when making wudu?.

Praise be to Allaah.

It is permissible to wipe over the khuffayn (leather slippers) or socks for a reason or otherwise. The one who is not travelling may wipe over his socks for one day and one night, and the traveller may do so for three days and nights.

If a person needs to wear socks and has someone who can put them on for him, even if that is in return for payment, then he must wipe over them and it is not permissible for him to move to the option of tayammum or to regard the socks as being like a plaster cast; rather they are socks that he puts on after purifying himself completely.

It is permissible for someone else to wipe over the socks for him, as it is also permissible for someone else to help him to do wudoo’.

Ibn ‘Aabideen (may Allah have mercy on him) said in his commentary on al-Bahr ar-Raa’iq (1/182): If he tells someone to wipe over his khuffayn and he does so, that is valid as it says in al-Khulaasah.

It is not stipulated that the wiping be done directly with the hand; if he wiped with a piece of cloth or a sponge dampened with water and attached to a stick (a long-handled sponge, as you mention), that is permissible.

An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (1/549): Our companions said: It is acceptable to wipe (over the khuffayn) with the hand, a finger, a stick, a cloth or something else.

This is also the view of the Hanbalis. See al-Insaaf, 1/160, 185. Continue reading

Is it permissible to lie to kaafirs?

Is it permissable to lie to kaafirs?.

Praise be to Allaah.

Lying is a reprehensible and blameworthy characteristic and is not appropriate whether in earnest or in jest. There is no concession allowing it except in cases of necessity in order to achieve some definite shar‘i interest that cannot be attained by telling the truth, or to ward off serious harm that cannot be warded off by telling the truth. If it is possible to avoid lying and to tell the truth in order to obtain interests or ward off harm, then there is no concession that allows lying.

Ahmad (17) narrated that Abu Bakr (may Allah be pleased with him) said: O people, beware of lying, for lying is contrary to faith.

Classed as saheeh by al-Albaani. See ad-Da‘eefah, 5/414

It is narrated in a saheeh report from Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) that he said: The Muslim could develop all sorts of characteristics except treachery and lying.

And it is narrated in a saheeh report from Ibn Mas‘ood (may Allah be pleased with him) that he said: Lying is never appropriate in earnest or in jest. Then he recited the words of Allah (interpretation of the meaning): “Fear Allah, and be with those who are true (in words and deeds).” [at-Tawbah 9:119]. Continue reading

What is it permissible to do of naafil prayers at times when prayer is makrooh?

What are the times when it is makrooh to pray, and what Sunnah prayers may one pray at times when prayer is makrooh?.

Praise be to Allaah.

Firstly:

The times when (voluntary or naafil) prayer is not allowed are basically three, and five ‘when explained in detail. They are:

·        From dawn until sunrise

·        From sunrise until the sun has risen to the height of a spear, which is approximately as twelve minutes, but to be on the safe side we make it a quarter of an hour.

·        When the sun is high at noon, until it passes the zenith.

·        From ‘Asr prayer until sunset.

·        When the sun begins to set until it is fully set.

In brief, the times are:

·        From dawn until the sun has risen to the height of a spear

·        When high at noon, until it has passed the zenith

·        From ‘Asr prayer until the sun has fully set.  Continue reading

Is it permissible to bury the deceased in his house?

Is it allowed for a muslim to be buried inside his own compound where he has built his house? This is because muslim cemetries are difficult to find in our area, and it has thus become the norm to see muslims burying their deceased inside the family compounds.

Praise be to Allaah.

Firstly:

The Sunnah is to bury the dead in public graveyards.

Ibn Qudaamah (may Allah have mercy on him) said: Burial in Muslim graveyards was more liked by Abu ‘Abdullah [i.e., Imam Ahmad] than burial in people’s homes, because it is less harmful to the living among his heirs, and is more befitting, and it means that there will be more du‘aa’s and prayers for mercy for the deceased. The Sahaabah and Taabi‘een, and those who followed them, continued to bury their dead outside the city.

If it is said: The Prophet (blessings and peace of Allah be upon him) was buried in his house and his two Companions were buried beside him, the response is: ‘Aa’ishah said: “That was only done lest his grave be taken as a place of worship.” Narrated by al-Bukhaari.  Continue reading

Is it permissible to wear clothing on which are written Islamic phrases?

Are we allowed to wear t-shirts having statements on them related to Islam i.e. Islam is the religion of peace, choose Islam, Al QURAN the final message of God etc.

Praise be to Allaah.

It does not seem to us that there is any reason not to allow wearing clothing on which are written phrases that promote virtue and good characteristics, or which praise Islam and its rulings and laws.

But one should pay attention to two things with regard to this writing:

1.     The phrases should not include the name of Allah. We have drawn attention to this matter in the answer to question no. 1047.

2.     It should not be worn by women; rather it should only be for men whose tradition is to wear these types of clothing. The reason why we said that it is not permissible for women to wear these kind of garments is because the aim behind them is to attract attention so that the words may be read, and because they are usually colourful. And it is not appropriate for these to be attributes of women’s clothing, as we have explained in the answer to question no. 6991.

For more information, please see the answer to question no. 13240.

And Allah knows best. Continue reading