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Sunday, September 18, 2011

800 foreigners convert to Islam in 6 months in Qatar

800 foreigners convert to Islam in 6 months in Qatar

A total of 800 expatriates converted to Islam in the last six months, according to statistical data released by Qatar Guest Centre (QGC).
The Centre, which is affiliated to Sheikh Eid bin Mohammad Al Thani Charity, is planning to publish the stories of these converts in a book to be translated in other languages. Also, QGC is organising in Al Khor advocacy programmes to educate the new Muslims in cooperation with religious guidance and mosque affairs department and Ministry of Awqf and Islmaic Affairs.

Of the 800 new Muslims 67 percent are Filipinos, according to Hadi Al Dosari, Director of Qatar Guest Centre. In its four years of service to Islam and the Muslims, the Centre has been contributing to the promotion of Islam with the number of new converts from various nationalities reaching 919 last year, said Al Dosari.

He said the number of converts to Islam has been increasing steadily for the last years. From 21 new converts monthly in year 2006, the numbers increased to 28 in 2007, 46 in 2008, 52 in 2009 52 and 77 last year.  “These numbers reflect the efforts of the Centre to bring the message to all the communities,” he said.

The Centre is also organising cultural activities which attract a lot of people through lectures, seminars and meetings with various expatriate communities.

A total of 2, 470 lectures which deal with various aspects of life has already been organised by QGC and its tent at the Karwa bus station attracts an average of 1,000 visitors weekly. In addition, lectures, which average 24,100 yearly, are also held in Industrial Area.

Islamic lectures have been well attended such as the one with prominent scholar Zakir Naik spoke on ‘Islam and Media: Peace or War’ in which a large audience of about 8,000 have attended.

The centre also pays regular visits to prisoner, the sick, resident complexes, private companies, shops and malls. He said average visit to prisoners annually have increased to 200 times and 10, 300 in commercial shops.

More and more young people are also participating in the centre’s activities, with 200 student volunteers who distribute booklets and brochures about Islam and the centre. Other means are employed to reach out to the most number of people such as using cars to distribute brochures to many parts of the country and participating in many events of global scale.


Wednesday, September 14, 2011

A Lie in Order to Conceal his Charity

As, it is better to hide your name while giving charity, but under some circumstances when it is not possible to hide yourself is it permissible to say that someone has given me this money to spend this way. Would it be a lie?
Please give your suggestion so that no personal fame or riya includes in my otherwise clear intention to please Allah Subhanahu Wa Taala.


Praise be to Allaah.
Concealing voluntary charity is better than giving it openly. It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “There are seven whom Allah will shade with His shade on the Day when there is no shade but His… a man who gives charity and conceals it so that his left hand does not know what his right hand is giving.” Narrated by al-Bukhaari (1334) and Muslim (1712).
This description refers to going to great lengths to conceal charity. But giving charity openly may serve an interest sometimes, such as making others follow one’s example.
For more information, please see the answer to question no. 145557
If a man gives charity from his own wealth but says to another person, This is from So and so, this is a lie, and lying is haraam.
If he wants to conceal the matter so that no one knows about this charity, there is nothing wrong with double entendres and using oblique words if there is a need for that.
So for example he may say: “This is not my money,” meaning that it belongs to Allah.
Or he may say: “This money is from someone who wants to give it in charity,” meaning himself, and other phrases that are true but serve the purpose of concealing the charity.
For more information on the ruling on double entendres, please see the answer to questions no. 45865 and 27261.

Islam Q&A

Friday, September 2, 2011

What is required to accept and convert to Islam?

I have a dear friend that has converted to Islam. I am in support of her decision, but would like to understand the way this religion goes about dating. Could you explain the process?
Also, how does one go about converting to Islam?
What is the process?
How long does it take?


To the venerable Ms. (name withheld) (may Allah protect you from every evil), Please accept from me a good-intentioned greeting!

I was extremely pleased to receive your questions regarding the nature of the relationship between men and women in Islam and how one goes about embracing this religion. I also commend and appreciate your wise and mature sense of judgment in supporting your friend's decision to accept Islam. It shows admirable wisdom and a balanced sense of sagacity and understanding of this blessed event.

Regarding the issue of dating in Islam, one must first define what is meant by "dating." If it is understood to mean how a man and a woman get to know each other for the purpose of marriage, then there are certain guidelines and established procedures which can be discussed. However, if it is understood to refer to casual relationships between men and women who for the purpose of "fun" or "going out" and the such, then there is no provision for this in Islam. Such a situation is not considered respectful for neither the man nor the woman, nor is it constructive for the concept or the building of the family or society or social responsibility. Opening the door to relationships of love and infatuation and passion and pre-marital sex is categorically prohibited in Islam. It does not lead to the establishment of a family nor to proper and virtuous upbringing of children nor to stability and mutual care and tranquility and peace of mind between a man and woman. Rather, it leads to disorder, the disgracing of one's honor and dignity, and to a lifestyle similar to that of animals, and to that of illegitimate children who are subjected to life of vagrancy and loss. (Please see question # 61 which addresses the issue of prohibition of pre-marital relationships).

As for the former case, regarding how a man and a woman come to know each other for the purpose of marriage, it varies from circumstance to circumstance. Normally if a man has the desire to marry and has the ability to accept the responsibility, and he does not have anyone in mind, he will ask his friends, family, and relatives if there is a lady that may be suitable for him and his expectations among their acquaintances and relatives. If someone is suggested, he normally asks about her extensively, about her religious observance, her personality, her knowledge, strengths, weaknesses, suitability as a wife willing to accept all the relevant responsibities, etc. If preliminary information seems appealing, then normally she is told that there is someone interested in meeting her and she is likewise given relevant information about him.

At this point, assuming the man and the woman as well as both families involved agree that there is potential, then the man usually visits the woman's family, often accompanied by members of his own. They are given the opportunity to see each other and sit and talk together, to converse modestly (but not in complete solitude) regarding whatever is relevant to making an informed judgment. The intention for this meeting should be for them to be able to make a decision whether or not they feel are mutually suitable. Afterwards, they each evaluate their own and their families' reactions, and pray to Allah that He guides them to what is in their best interest, and to make them accept the outcome. When both sides feel comfortable and feel they know everything they need to, based on all that has been mentioned such as asking about the other person, knowing their family, meeting in person, etc., they can make a final decision whether to carry on with marriage or not.

As for your second question regarding the procedure for embracing the religion of Islam, it is actually an extremely simple process, without complication or prolongment. This is because it is something between a person and his Lord and there are no other parties involved. All that is required of a person in order to embrace Islam is that he or she pronounce the two testaments of belief in the Islamic creed, believing in their meaning, then to take a complete bath with the intention of (ritual) purification in order to start performing prayers (note to ensure complete cleanliness one should shave pubic and under-arm hair, and a man should be circumcized if he is not already--Islam places great emphasis on proper hygiene and personal cleanliness).

As for the two testimonies of creed, the first is "ash-hadu an laa ilaaha illa allah" (I testify that there is no deity other then Allah), which means that one believes and confirms that there is nothing to be worshipped other than Allah and that one is prepared to implement His divine rulings and guidlines (shari'a) for all aspects of life. The second is "ash-hadu anna muhammad ar-rasool ullah" which means the belief that Muhammad (peace be upon him) is the seal of the prophets (i.e. the final one), whom Allah has sent with the Islamic religion to supercede all other previous religions and that it is obligatory to comply with what he has enjoined, and to abstain and renounce all that he has prohibited and restrained.

I tend to gather from your question that there is a degree of pondering on your part or inclination towards embracing the Islamic religion, joining the example of your friend. I would invite you to carry through with it without excessive delay and reluctance, for one does not know when one's fate will come. So why not meet one's unavoidable fate as a believer in Allah (God) and the Hereafter, a member of the religion of Islam? It is the religion which Allah has specified that He will not accept any other religion besides it, and He will not save anyone from Hell besides its followers. And no doubt that this step will be the greatest thing ever that you will have experienced during your 33 years of life. Surely you will not regret it at all and Allah will help you to surmount the difficulties you perhaps may face in your path after accepting Islam, such as the scorn of some relatives or family members or the alientation of some friends. However, the step in fulfilling your destiny is much more important and significant that all this.

We pray for you to be bestowed with grace, and may Allah guide you to success in what is the most true and right.

Waiting for glad tidings in the near future, may Allah guard and protect you.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Tuesday, August 30, 2011

Is paying zakaat al-fitr obligatory for someone who only prayed on the last day of Ramadan and did not fast?

There is a person who did not pray or fast, but the last day of Ramadan Allah guided him, and he prayed and fasted. Does he have to pay zakaat al-fitr? If he did not pay it what should he do?.

Praise be to Allaah.

In the answer to question no. 2182 we stated that the one who does not pray is a kaafir, whether he does not pray out of carelessness and laziness or because he denies it is obligatory. 

If Allah guides a person (to Islam) before sunset on the last day of Ramadan, he has to pay zakaat al-fitr, regardless of whether he caught up with the fast or not, because of the hadeeth of Ibn ‘Umar (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) enjoined the sadaqah of Ramadan upon the people, a saa‘ of dates or a saa‘ of barley, upon every person, free or slave, male or female, among the Muslims.
Narrated by al-Bukhaari, 1503; Muslim, 984. 

The words “among the Muslims” are general in meaning and include everyone who became Muslim before sunset on the last day of Ramadan, even if he did not fast. 

Ibn Qudaamah (may Allah have mercy on him) said: … With regard to the time when it becomes obligatory, it is when the Sun sets on the last day of Ramadan. It becomes obligatory with the setting of the sun on the last day of the month of Ramadan, so whoever becomes Muslim before sunset has to pay zakaat al-fitr, but if he became Muslim after sunset, he is not obliged to pay it. … al-Layth, Abu Thawr and ashaab al-ra’y said: It becomes obligatory when dawn breaks on the day of Eid, and this was also narrated from Maalik, because it is an act of worship that has to do with Eid, so it does not become obligatory before the day of Eid.
End quote from al-Mughni, 2/358 

Al-Nawawi (may Allah have mercy on him) said: The correct view in our opinion is that it becomes obligatory when the sun sets on the night before Eid al-Fitr. This was the view of al-Thawri, Ahmad and Ishaaq, and is mentioned in one report from Maalik. Abu Haneefah and his companions, Abu Thawr, Dawood and another reported that Maalik said that it becomes obligatory when dawn breaks.
End quote from al-Majmoo‘, 6/88. See also Haashiyat al-‘Adawi, 1/515 

If he became Muslim after sunset on the last day of Ramadan, then he does not have to pay zakaat al-fitr, because the month has ended, except in the opinion of those who say that it becomes obligatory when dawn breaks. The more correct view is that of the majority of scholars, because of the words of Ibn ‘Umar (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) enjoined zakaat al-fitr after Ramadan. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The end of the fast of Ramadan comes when the sun sets on the night before Eid al-Fitr.
End quote from al-Sharh al-Mumti‘, 6/56.

Do Major Sins Invalidate the Fast?

I do not fast. Will I be punished on the Day of Resurrection?.


Praise be to Allaah.  

Allaah says (interpretation of the meaning): 
“O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers”
[al-Baqarah 2:278] 

This is a call from Allaah to give up riba and avoid it, because He has forbidden riba: 
“Allaah has permitted trading and forbidden Ribaa”
[al-Baqarah 2:275 – interpretation of the meaning] 

Consumption of riba is one of the causes of the humiliation of the Muslims, as the Prophet (peace and blessings of Allaah be upon him) said: If you engage in ‘eenah transactions, and are content with farming and hold on to the tails of cattle, and you forsake jihad for the sake of Allaah, Allaah will cause you to be humiliated and will not relieve you of that until you return to your religion.”  

Narrated by Abu Dawood, 3462; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 11. 
[Translator’s note: ‘eenah transaction means to sell something for a price to be paid at a later date, then to buy it back for a lower price (to be paid immediately); this is a trick used to circumvent the prohibition on lending with interest] 

The issue of buying shares in riba-based banks has been discussed previously. Please see questions nos. 8590 and 4714 

With regard to the fast of one who commits a major sin – such as buying shares in a riba-based bank – it is valid but is imperfect, and he may not attain the reward of fasting. 
Think about the words of Allaah (interpretation of the meaning): 

“O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183] 

In this verse Allaah mentions the reason why fasting is enjoined, which is as a means of fearing Allaah by doing obligatory duties and avoiding haraam things. 

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 1903. in other words, Allaah does not simply mean that we should give up our food and drink when fasting, rather He wants us to fear Him, because He says (interpretation of the meaning): 

“… that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183] 

See al-Sharh al-Mumti’, 6/435 

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: “false speech and acting upon it” – what is meant by false speech is lying, and acting upon it means doing what is implied by that.  
Ibn al-‘Arabi said: what is meant by this hadeeth is that whoever does what is mentioned will not be rewarded for his fasting; the reward for fasting is not cannot outweigh the sin of false speech etc. 

Al-Baydaawi said: the purpose behind the prescription of fasting is not just to be hungry and thirsty, rather the purpose is what that leads to of suppressing desires and taming one’s evil inclinations. If this is not achieved, then Allaah will not regard it as acceptable. 
It was understood from this that these actions invalidate the fast. 

From Fath al-Baari..

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Abu Mussab Wajdi Akkari

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