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

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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

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

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

Ruling on praying with pant legs rolled up

Is it permissible to pray with pant legs rolled up? Does this ruling apply to women?.

Praise be to Allaah.

Firstly:

There are a number of hadeeths which forbid rolling up the garment when praying.

Al-Bukhaari (812) and Muslim (490) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the hands, the feet and the ends of the feet (i.e., toes), and not to tuck up my garment or hair.”

Tucking up the garment or hair means gathering it together to prevent it falling on the floor when one prostrates.

An-Nawawi said:

The scholars are unanimously agreed that it is not allowed to pray with the garment, sleeves and so on rolled up. … All of that is not allowed according to scholarly consensus; it is makrooh in the same that it is discouraged, so if a person prays like that he has done something wrong but his prayer is still valid. Abu Ja‘far Muhammad ibn Jareer at-Tabari quoted as evidence scholarly consensus. Ibn al-Mundhir narrated that the one who does that should repeat his prayer, and he narrated this view from al-Hasan al-Basri. End quote.

It says in Tuhfat al-Minhaaj, 2/161-162:

It is makrooh for the one who is praying to tuck up his hair by putting it together or putting it under his headgear, or to tuck up his garment, such as rolling up his sleeve or hem. End quote.

Based on that, tucking or rolling the pants up is makrooh when praying.  Continue reading

Ruling on eating meat slaughtered by the Qadiyanis and on eating with them

Is is permissible to eat with or from a qadiyani/ahmadiyyah.

Praise be to Allaah.

The Qadiyanis – who also known as Ahmadiyyah or Ahmadis – are a misguided sect and false religion. There is a discussion in which their kufr and apostasy are proven in the answer to question no. 4060

Based on that, it is not permissible for a Muslim to give his daughter in marriage to their followers or to marry any of them, as we have stated in the answer to question no. 45525.

Based on that also, meat slaughtered by them is not permissible, because in Islam it is not permissible to eat meat slaughtered by any of the disbelievers except the People of the Book, namely the Jews and Christians, subject to two conditions: that the blood be drained out and that the name of Allah be said over animals that are permissible for us to eat, as we have explained in the answer to question no. 128632

Apart from meat that they slaughter themselves, it is permissible for the Muslim to eat their food, such as bread that they bake, sweets that they make, and fruits and vegetables that they grow, as we have explained in the answer to question no. 162654

With regard to eating with them, it is permissible, especially for one who wants to soften their hearts towards Islam and encourage them to enter the faith and give up their beliefs; it is not permissible for one who eats with them because he likes them and loves them. Continue reading

What is the ruling if a child commits suicide before the age of puberty?

If your a teenager or child and you commit suicide where would you go.

Praise be to Allaah.

Firstly:

Suicide is a major sin. The Prophet (blessings and peace of Allah be upon him) stated that the one who commits suicide will be punished with something like that with which he killed himself.  Continue reading

Ruling on meat slaughted by a Kitaabi if at the time of slaughter he says “In the name of the Father, the Son and the Holy Spirit”

Ive read your fetwa on the subject mentioned but according to our country’s context, its a little bit different which forced me to ask further explanation. You mentioned that a meat slaughtered by ahlel kitab can be eaten provided that it is slaughtered in the name of Allah. In another fetwa in your site, it is also mentioned that we don’t need to ask whether that specific meat is slaughtered in the name of Allah, as long as it is slaughtered by a Muslim or a kitabiy. In our country (Ethiopia), we already know that Christians most of the time slaughter after saying: ” In the name of the father (referring to God), the Son, and the holy spirit”. So, can we consider their being ahlel kitab and eat their meat with out asking about what has been mentioned during slaughtering, or do we have to take all their meat as unlawful?.

Praise be to Allaah.

It is permissible to eat meat slaughtered by a Kitaabi (a Jew or a Christian) subject to two conditions:

1.     That the meat is slaughtered as the Muslims slaughter it, by cutting the trachea and oesophagus and draining the blood. If he kills it by strangulation, electric shock or drowning in water, then the meat he has slaughtered is not halaal. The same applies if the Muslim does that; the meat he has slaughtered is not halaal.

2.     That no name other than the name of Allah, such as the name of the Messiah or any other name, is mentioned over it, because Allah, may He be exalted, says (interpretation of the meaning): “Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of the slaughtering of the animal)” [al-An‘aam 6:121]. And He says concerning haraam foods: “He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah’s Name has not been mentioned while slaughtering)” [al-Baqarah 2:173].

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What is meant here is that on which a name other than the name of Allah was mentioned at the time of slaughter, such as saying “In the name of the Messiah” or “in the name of Muhammad” or “in the name of Jibreel” or “in the name of al-Laat” and the like.

End quote from Tafseer Soorat al-Baqarah. Continue reading