Bismillahir Rahmaan ar-Raheem
The deen is divided into two parts, as the scholars of Fiqh stated. The first is ibadaat (acts of worship) and the second is adaat (customary acts). After the completion of the section of ibadaat (book of Taharah, Salah, Siyam, Zakat and Hajj), we move onto the section of adaat (book of buyoo' - business transactions, nikaah - marriage, jinayaat - offenses, etc).
We thank the moral support of admin of the Final Revelation, and we ask Allah to accept it from us and make it a reason for forgiveness of all our sins. [20/10/2016]
The Book of Business Transactions: كتاب البيوع
92. Interdependency among the people:
Generally, books of fiqh mention muamalaat after ibadaat. and ibadaat are the five pillars of Islam: Salah, Zakat, fasting, Hajj. Buyoo' is plural of Bay'. A complete Bay' refers to completion of both buying and selling. And shiraa' in Arabic is as mentioned in the Qur'an:
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ
'And of mankind is he who would sell himself, seeking the Pleasure of Allah.' [Baqarah 2:207]
The root of Bay' is from Baa' (back and forth movement of the hands) as bay' happens through back and forth of goods and the payment.
Allah has made us bound on each other, and it is in the fitrah, that man cannot do anything in complete independence. If everyone begins to trade, then who would get into agriculture, and who would farm cereals? And not everyone will farm, but there must be others to cultivate and irrigate as well. This shows Allah's remarkable power, and as Allah says:
لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا
'It is We who have apportioned among them their livelihood in the life of this world and have raised some of them above others in degrees [of rank] that they may make use of one another for service.' [Zukhruf 43:32]
In Arabic, a poet said:
الناسُ للناسِ مِن بدوٍ وحاضِرَةٍ.. بَعضٌ لبعضٍ وإنْ لَم يشعروا خَدَمُ.
People are servants of each others, whether they live in the city or the village, even if they personally do not know each other, and irrespective of whether they realize it or not!
A Bedouin rears a Camel and harbors it until he sells it to you, and you eat it. And the Bedouin needs grass for the camel nutrition, so he is as well dependent on those who sell it. And the grass seller as well may have some extra land which he would need to rent others who do not have land. So this is how Allah has made people interdependent. People ask: Does not Allah has the power to make them equal? The answer is that if Allah did so, life would have become extremely difficult, and no work would be possible. Remember that Allah is al-Hakeem, al-Aleem, and al-Khabeer. This is why there are barbers, tailors, painters, etc. This is how Allah has made everyone interdependent, and no one has the right to force everyone into the same work or profession. Allah has made it such that man finds his own way as he grows. A son of a farmer may grow up with education and become a scholar, but it is very much possible that the son of that scholar may begin farming or tailoring!
Allah has a great wisdom behind it, and 'Allamah Shah Waliullah (rahimahullah) in his book 'Hujjat-ullahil Baaligah' has mentioned in a very nice style. Allah has made organisms interdependent so that this ecosystem continues in complete ease.
This is why the Book of transactions is as well included in this book. And the major sources of provision are buying and selling, and similarly agriculture, as Allah says:
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
Is it you who makes it grow, or are We the grower? [Al-Waqiah 56:64]
The major role is played by Allah, because if he does not sends down the water, or after sending it if he does not let it grow, then our hard-work will be useless. It amazes us that in-spite of the hardness of the soil, and the layers below, the soft and tender hypocotyl (stem) grows from the seed, sprouts up and makes its way above. It is so tender that it may break due to little misplacement. This is what Allah has mentioned:
ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا
Then We broke open the earth, splitting [it with sprouts],
And We cause therein the grain to grow,
And grapes and clover plants (i.e. green fodder for the cattle),
And olive and palm trees
And gardens, dense with many trees,
And fruits and grasses:
(To be) a provision and benefit for you and your cattle. [Abasa 80:26:32]
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 098)
93. Following trading etiquette and providing good customer services is the key to a successful business:
Islam emphasizes on manners. Since we are interdependent on each other, we must display good manners to each other. We must be role-models of good character. This why the beloved messenger says, as Jabir (radiyallahu anh) reported:
وعن جابر رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: "رحم الله رجلا سمحًا إذا باع وإذا اشترى وإذا اقتضى"
"May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans." [Saheeh Al-Bukhari].
Few people sit with such dull or infuriated face, and they don't even reply to salaam greetings when you enter. They are employees who get fixed salary, so they do not care whether anyone buys or not. But one can at-least, respond to the salaam greetings and speak with a smile. Speaking in a cheerful way is as well a sadaqah (charity); the beloved messenger said:
تَبَسُّمُكَ فِي وَجْهِ أَخِيكَ لَكَ صَدَقَةٌ
"Your smiling in the face of your brother is charity.''
This is the reason why other nations are way ahead from Muslims as they display these manners. They show such joy and modesty before you as if they are your servants, and strive to achieve this. But if you go to people here, they get enraged: Why did you come if you did not want to buy?!
Dear brother, people like to look around for variety searching for what they like.
Allah ta'aala has mentioned many virtues of having good manners. The beloved messenger said: Indeed a man reaches the level of the one who prays the night prayer and fasts during the day, due to his good manners. (Silsilah Ahadith As-Sahihah No.795)
So this is a very important point. You won't loose anything for this. And as it said, 'You cannot please everyone with money, but you can please everyone with manners.' You cannot give your wealth to everyone even if you have it in excess, but if you speak cheerfully with everyone, help someone looking for the way, etc. Some people cannot bear helping out someone lost in the way. These things are worth noting.
When Allah has made you dependent on each other, then coexisting with good etiquette becomes an obligation. It is not possible to live alone in the jungle, and that is not legitimate in the shar'ah. This is why the beloved messenger declared the virtue of the one who mixes with others nicely:
الْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ، وَيَصْبِرُ عَلَى أَذَاهُمْ، خَيْرٌ مِنَ الَّذِي لاَ يُخَالِطُ النَّاسَ، وَلاَ يَصْبِرُ عَلَى أَذَاهُمْ.
"The believer who mixes with people and endures their injury is better than the person who does not mix with people nor endure their injury." [al Adab al Mufrad]
This is why Islam does not has monasticism. And it is applicable only when fitnah (trial and tribulation) has increased to such a level that man begins to loose control on his religion and faith. The beloved messenger mentioned a time of Fitnah, that such a time would come that man won't be able to preserve him religion, faith and respect. In such a situation, the best man is the one who takes his sheep (or whatever source of provision) to some remote land or mountain, and prays and lives separately. So, this is an exceptional situation.
But in general situations, Allah has created man such that he cannot live alone, he will become sick and depressed! Adam (alayhissalam) could not live alone although he was in Jannah, so Hawwa (alayhissalam) was created. So, the point is that since we are interdependent through such transactions and relations, we must display high morals. If you have child who learns under a teacher, then you ought to be good with the teacher, and the teacher as well should behave well with the child, and so on.
But if you display evil manners, it will result in unwanted jealousy, envy and grudge against each other. And there will be attempts made to harm each other. Therefore, Islam includes this among evil manners.
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
94. The best type of earning:
عن رفاعة بن رافع رضي الله عنه { أن النبي صلى الله عليه وسلم سئل : أي الكسب أطيب ؟ قال : عمل الرجل بيده ، وكل بيع مبرور } رواه البزار وصححه الحاكم
It is narrated that Raafi’ ibn Khadeej (may Allaah be pleased with him) said: It was said: O Messenger of Allaah, what kind of earning is best? He said: “For a man to work with his hands and every honest transaction.” (Musnad Ahmad; classed as hasan by the commentators on al-Musnad; classed as saheeh by al-Albaani in Saheeh al-Targheeb)
Business transactions generally happen by hand, so are they included? No, they are not included. This means that professions which are performed specifically performed by hand like construction works where the worker hammers using his hand, agriculture where the seeds are placed by hands and then watered by hand, tailoring where he sews using hand, etc. All these works of the hand. apart from it, every transaction which is approved meaning there is no betrayal, nor includes any transaction wrong products. [1]
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
Shaik al -Munajjid wrote:
With regard to the Prophet (peace and blessings of Allaah be upon him) preferring trade to handicrafts, there is no proof for that, as far as we know. There is a difference of opinion among the scholars concerning this issue. Some of them are of the view that business is preferable, and others say that agriculture is preferable, whilst a third group prefers working with one's hands to earn a living, such as handicrafts and so on.
There is a hadeeth concerning the virtue of working in trade, but it is not proven. It is the report which says that the Prophet (peace and blessings of Allaah be upon him) said: “Nine-tenths of provision is in trade.” See al-Silsilah al-Da’eefah (3402).
With regard to the report which speaks of the virtue of manufacturing or handicrafts and trade, it was narrated that Raafi’ ibn Khadeej (may Allaah be pleased with him) said: It was said: O Messenger of Allaah, what kind of earning is best? He said: “For a man to work with his hands and every honest transaction.” Narrated by Ahmad (17265); classed as hasan by the commentators on al-Musnad; classed as saheeh by al-Albaani in Saheeh al-Targheeb (1691).
It was narrated from al-Miqdaam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one ever eats anything better than that which he earned with his own hands. The Prophet of Allaah Dawood (peace be upon him) used to eat that which he earned with his own hands.” Narrated by al-Bukhaari (1966).
Al-Haafiz Ibn Hajar (may Allaah be pleased with him):
The scholars differed as to the best type of work. Al-Mawardi said: The basic types of earning a living are: agriculture, trade and manufacturing. The most likely view of al-Shaafa’i is that the best of them is trade. He said: The most correct in my view is that the best of them is agriculture, because it is the closest to tawakkul (putting one’s trust in Allaah).
Al-Nawawi followed it with the hadeeth of al-Miqdaam (quoted above) and said that the correct view is that the best way of earning a living is by working with one’s hands. If it is also in agriculture, then that is the best way of earning a living, because it involves both working with one’s hands and putting one’s trust in Allaah, and it benefits both humans and animals, and because usually some of it is given for free.
I say: Superior to that in things that are done using one's hands is what one acquires of the wealth of the kuffaar through jihad. This is how the Prophet (peace and blessings of Allaah be upon him) and the companions earned wealth and it is the noblest way of acquiring wealth, because it is making the word of Allaah supreme, suppressing the word of His enemies, and brings benefit in the Hereafter.
He said: If a person does not work with his hands, then agriculture is best for him, for the reasons we mentioned.
I say: This is based on the fact that the benefit of agriculture is not limited to the one who practices it. However, that does not apply only to agriculture, rather anything that one does with one’s hands is going to benefit others, because this involves producing things that people need.
In fact that varies according to circumstances and according to individual cases. And Allaah knows best. End quote.
Fath al-Baari (4/304).
Based on this, agriculture may be better for one who is more skilled in it than other fields, and manufacturing may be better for one person than for others, and a third person may be better at trading so that is better for him than for others.
So each person should see what kind of work is suitable for him and what he is best at, and strive to benefit himself and the Muslims through this work. And Allaah is the Source of strength.
And Allaah knows best.
[Ref: 107144: What are haraam types of jobs? How did the Sahaabah earn a living? What is the best way to earn a living? https://islamqa.info/en/107144 ]
95. Alcohol business is illegal and prohibited:
عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ عَامَ الْفَتْحِ، وَهُوَ بِمَكَّةَ " إِنَّ اللَّهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالأَصْنَامِ ".
Narrated Jabir bin `Abdullah:
I heard Allah's Messenger (ﷺ), in the year of the Conquest of Mecca, saying, "Allah and His Apostle made illegal the trade of alcohol, dead animals, pigs and idols." (Agreed upon)
This means that an approved transaction is only which does not include sale or buying of unlawful (haram) products. Selling anything that is haraam is not correct. And some things like alcohol are such that they have no place in the Islamic world. Similarly, swine and idols. If an idol is of gold, then you may break the idol and sell it as gold. But selling it in its actual form with its face, eyes, etc., is not permissible as this is as if you are supporting an evil deed. But if it is of gold, then you should not waste it as it is wealth. The messenger of Allah prohibited wastage of wealth.[1]
As for pigs, they as well do not have place in the Islamic world. And it does not deserves to be left, as the prophet said that when Isa (alayhissalam) would come down in the end of times, he would wipe off all pigs. Christians seem very fond of pigs, they keep it, eat it, sell it and make benefit out of its hair. But when Isa (alayhissalam) would come, he would call others to Islam and even wipe off the pigs.
As for alcohol, everything that intoxicates man's mind is included in it. If one consumes a leaf in the jungle, and it makes him intoxicated, then this is as well included in it. The first time is excused due to ignorance, but it isn't to be repeated. The same applies to cigarettes, hashish (cannabis drug), or anything that intoxicates even a little will be included in the prohibition.
The beloved messenger said:
" كل مسكر خمر ، وكل خمر حرام "
“Every intoxicant is khamr, and every khamr is haraam (forbidden).” (Saheeh Muslim)
Alcohol is that what blinds the mind. It is a stage when man begins to find it difficult to decide right from wrong. As mentioned in some narrations, there was a big scholar of the people of the book to who a woman was sent by people to deviate him because he would command people to leave evil acts. So at night she entered his church and presented three options before him, she said: 'This is my baby, kill him. Or have adultery with me, or drink this alcohol.' Subhanallah! And there were people outside waiting if you do not do as such, you will be killed. He thought that killing the child would be a big sin, and the same for committing zina and drinking alcohol. But alcohol would harm only himself, so he chose to drink. He got drunk and intoxicated. Then, he killed the baby and committed zina with her. He committed all three sins! This is why it was named mother of all evils
( ام الخبائس).
This is why alcohol does not deserves any place in the Islamic world. The beloved messenger cursed the one who prepares alcohol, or makes it, or preserves it, or transports it, or drinks it! This is because it is the root of all evils. This is why alcohol should not be taken as a silly issue, be it little or lot in amount
Some madhaahib erred in this issue, although in the Arabic language, khamr (wine) is anything that intoxicates, irrespective of whatever it is made of. Be it made of wheat, or may be some grass; if it intoxicates after consumption, then it is khamr. Umar (radiyallahu anh) said that when the prohibition of khamr was revealed, there wouldn't be any khamr other than the one made of dates. But it is attributed to Imam Abu Hanifa that pure grape wine is the only actual khamr. According to it, it is prohibited be it as less as 10g or 25g, even if it does not intoxicates, it will be prohibited. But other than grape wine, if it is made of dates, wheat, or any-other thing, then (according to him) it is permissible in the amount that it does not intoxicates. Meaning that if drinking 50 - 100g does not intoxicates, then it is permissible. This opinion of his, although it is defended by others, could lead to much deviation.
The beloved messenger said that wine is prohibited be it little or a lot. This is such a clear hadith, that looking into this issue, scholars wrote books. Imam Ahmad ibn Hanbal has a book called 'Al Ashribah'. Imam an-Nasa'i has a specific section in his book Sunan an-Nasa'i called Kitaab al ashribah (the book of drinks) where he collected all the ahadith on this topic.
They (some of the ahnaaf) claim that Imam Abu Hanifa considered grape wine to be prohibited be it even little. But wines made of other than that, they say "al qadrul muskhir" meaning only the amount that intoxicates is prohibited. So, if drinking 50g of it does not intoxicates then it is permissible. But reflect on the fact that Islam prohibits even what brings close to something unlawful (haraam). Why is lowering the gaze legislated? Allah says:
قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ
"Tell the believing men to lower their gaze (from looking at forbidden things)." [Nur 24:30]
Why? Because it takes you close to zina. Similarly, Allah ta'aala says:
تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا
"These are the limits [set by] Allah , so do not approach them." [al-Baqarah 2:187]
Trespassing the limits is a great sin, but don't even get close to it. And the prophet said:
إِنَّ اللَّهَ عَزَّ وَجَلَّ حَمَى حِمًى وَإِنَّ حِمَى اللَّهِ مَا حَرَّمَ وَإِنَّهُ مَنْ يَرْعَ حَوْلَ الْحِمَى يُوشِكُ أَنْ يُخَالِطَ الْحِمَى" "
"Allah, the Mighty and Sublime, has a sanctuary and the sanctuary of Allah is that which He has forbidden. Whoever grazes around the sanctuary will soon transgress into the sanctuary. And whoever approaches a matter that is unclear, he will soon wind up in the sanctuary." [Sunan an-Nasa'i]
But now if someone is told that drinking one liter would intoxicate, so drink half a litre without any issue. But if he has kept it in his home, until when will he be able to control himself? He will keep increasing gradually and may even loose control. My point is that why not consider the general teachings of Islam.
Even if this attribution to Imam is true, this speech is certainly wrong. But if it is falsely attributed, then may Allah grant him good, as people have falsely accused him for it.
And it has been an issue, specially because many of the caliphs used to be intoxicated into wine. We do not say that every caliph was such, but it is very much probable that since the Hanafi madhab was majorly followed specially in Khurasaan, India and other places before, this opinion would have been pleasing to those rulers! It is such a thing that Shaitân motivates everyone to it. Begin drinking a little, and gradually it will become a habit. So, they would be busy intoxicating themselves 'following' this opinion, while the enemies would be attacking the borders!
The hadith is so clear, yet they give fatwas opposing it clearly in their books. The beloved messenger said:
" مَا أَسْكَرَ كَثِيرُهُ, فَقَلِيلُهُ حَرَامٌ"
"If a large quantity of any beverage intoxicates, then a small amount of it is prohibited." [Musnad Ahmad, Abu Dawood and others]
Anything! It is not specific to grape, wheat, or anything else. Upto an extent that there is a narration from Aisha (radiyallahu aha) that when she said:
وَإِنْ أَسْكَرَكُنَّ مَاءُ حُبِّكُنَّ فَلاَ تَشْرَبْنَهُ
'Beware of green earthenware jars, and if the water in your clay vessels intoxicates you, do not drink it.'" (Sunan An-Nasa'i).
Hubb refers to love as well, but here it is the type of a jar that is wide at the bottom and narrow at the top. And its cover is called karaamah. She said that if you filled water in it at night, and if next morning it becomes intoxicating, then throw it. In-spite of knowing this, few show 'guts' claiming grape wine to be completely prohibited, but others to be based on the amount of intoxication. This means that you make alcohol, and keep it! How many ahadith are mocked due to this single fatwa. May Allah destroy such ta'ssub.
Shar'iah has considered curse on the one who prepares it, holds it, presents it, and preserves it. Everything that is cursed is a major sin. Then from where does the possibility of selling it to non-Muslims come? Its your freedom to choose, but you attacking the holiness of the beloved messenger by such fatwas.
How about using it as medicine? The beloved messenger was asked by a doctor: 'We want to use alcohol for medication.' The beloved messenger answered:
" إِنَّهَا لَيْسَتْ بِدَوَاءٍ, وَلَكِنَّهَا دَاءٌ"
"It is not a medicine, it is a disease." (Saheeh Muslim and Abu Dawud)
It is itself a disease, not a medication! And focus on the next hadith:
" إن الله لم يجعل شفاءكم فيما حرم عليكم "
“Allaah does not put your cure in that which He has forbidden to you.” (narrated by al-Bukhaari in a mu’allaq report; al-Fath, vol. 1, p. 78)
Indeed Allah has not placed cure for my ummah, in which he has prohibited on them.
The prophet said:
مَا أَنْزَلَ اللَّهُ دَاءً إِلاَّ أَنْزَلَ لَهُ شِفَاءً
"There is no disease that Allah has created, except that He also has created its treatment." (Saheeh al Bukhari)
There is no disease that Allah placed except that he has given a cure to it.
And it is not necessary that only one cure is there for a disease. So, if someone encourages consuming alcohol - which can only be a disbeliever as no Muslim would make such a claim. True that there are benefits in alcohol, and Allah has himself stated it, but its harm is more. But because its results are very destructive, Shar'iah has cut it from its roots. It could be a medication for a Hindu, or any disbeliever or polytheist but it won't be a medication for a Muslim. We must have firm belief in this statement of the prophet.
Now the issue is that some amount of alcohol is put in medicines for its preservation, to lengthen the expiry date. But has Allah given only this way? Because we Muslims are under others, but if a Muslim were to make the medication, he would certainly find something that would lengthen the date further! But if it is a necessitate, as the fatwa has been given by Majma' Fiqh Academy, that when no other way is found in-spite of research and study, then it may be used to save a life, but not continued for any-other thing. And Muslim doctors and companies are advised to not involve into with any alcohol. But if people will continue to be careless and dependent on others, then they will give whatever they want! Why do Muslims wake up so that Muslims receive the correct and lawful (halal) things.
We often receive calls from London and European countries, let me narrate you one from an Urdu speaking woman. Such stories terrify men, may Allah guide Muslims that they leave these places for better ones. She said: My husband passed away. I and my child were left alone living together. My son grew up and began drinking. I used to stop him but wouldn't listen to it and bring it to home. Note that this actually happened and is not false story. One day he drank a lot, closed the door of my room and got ready to do everything with me. And then, I could not control myself. He repeated the same next day. And now it has become our habit, we cannot live separately."
Contemplate on this: From the path that boy came out is doing that in the same path. Now you reflect, it is such a disgusting thing, and is nothing but result of alcohol.
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
[1] Footnote:
كَتَبَ الْمُغِيرَةُ إِلَى مُعَاوِيَةَ سَلاَمٌ عَلَيْكَ أَمَّا بَعْدُ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّ اللَّهَ حَرَّمَ ثَلاَثًا وَنَهَى عَنْ ثَلاَثٍ حَرَّمَ عُقُوقَ الْوَالِدِ وَوَأْدَ الْبَنَاتِ وَلاَ وَهَاتِ . وَنَهَى عَنْ ثَلاَثٍ قِيلٍ وَقَالٍ وَكَثْرَةِ السُّؤَالِ وَإِضَاعَةِ الْمَالِ " .
Warrad reported that al-Mughira wrote to Mu'awiya:
Peace be upon you, and then coming to the poirt (I should say) that I heard Allah's Messenger (ﷺ) as saying: Verily Allah has Prohibited three things and has forbidden three things. He has declared absolutely haram the disobedience of father, burying of daughters alive, and withholding that which you have power to return, and has forbidden three things: irrelevant talk, persistent questioning, and wasting of wealth. [Saheeh Muslim]
96. Prohibition of pig meat:
عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ـ رضى الله عنهما ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ عَامَ الْفَتْحِ، وَهُوَ بِمَكَّةَ " إِنَّ اللَّهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالأَصْنَامِ ".
Narrated Jabir bin `Abdullah:
I heard Allah's Messenger (ﷺ), in the year of the Conquest of Mecca, saying, "Allah and His Apostle made illegal the trade of alcohol, dead animals, pigs and idols." (Agreed upon)
No act of Allah is without any wisdom. With regards to pig meat, there are many diseases connected to it. And it also leads to bad habits, as the food one eats affects him. The command of performing wudhu after eating Camel meat must as well have some wisdom. Camels stay in much heat and open desserts, so those who eat camel meat say that eating it makes one stubborn and even affects the heart.
Animals other than pig including even a dog attacks if anyone tries get along with its female partner. But a pig is known to be a 'dayyoos' (shameless), it supports other male pigs who try to lay with its partner. This has been noted since olden times, and you'll find this in 'Hayaat-ul Haywaan' (حياة الحيوان الكبرى للدميري) as well which discusses life of animals in much detail.
Now you determine the results of eating it, the one who eats it may not have anything called 'gheerah' (protective jealousy). They think that if a 14-15 years old daughter is not able to have a boy-friend, she is mentally backward, and they want her to have a boy-friend staying with her! So, this is the effect of pig meat.
But they falsely claim that they bred them (pigs) up such that it is free from diseases!
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
97. Prohibition of fat of dead meat:
عن جابر بن عبد الله أنه سمع النبي صلى الله عليه وسلم عام الفتح وهو بمكة يقول : إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام فقيل : يا رسول الله ، أرأيت شحوم الميتة ، فإنه يطلى بها السفن ، ويدهن بها الجلود ، ويستصبح بها الناس ؟ قال : لا ، هو حرام ، ثم قال رسول الله صلى الله عليه وسلم عند ذلك : " قاتل الله اليهود ، إن الله حرم عليهم الشحوم ، فأجملوه ، ثم باعوه ، فأكلوا ثمنه " خرجه البخاري ومسلم
Narrated Jabir bin `Abdullah:
I heard Allah's Messenger (ﷺ), in the year of the Conquest of Mecca, saying, "Allah and His Apostle made illegal the trade of alcohol, dead animals, pigs and idols." The people asked, "O Allah's Messenger (ﷺ)! What about the fat of dead animals, for it was used for greasing the boats and the hides; and people use it for lights?" He said, "No, it is illegal." Allah's Messenger (ﷺ) further said, "May Allah curse the Jews, for Allah made the fat (of animals) illegal for them, yet they melted the fat and sold it and ate its price." (Agreed upon)
The sahaba showed their need for it, yet he prohibited it. This means that unless it is the only available option, then it comes under the general ruling of: الضرورات تبيح المحظورات (Haram things becomes Halal at times of necessity).
You will find a lot of other sources of oil for lamping, it is not the only option. Similarly, for caulking ships you will find charcoal or other options as well. Thus, making use of something Haram is not permissible for whatever need it be.
Then the prophet said: May Allah curse the Jews, when Allah the Most High declared the fat of such animals unlawful they melted it, then sold it and enjoyed the price they received. (Agreed upon)
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
98. Transactions of only halal products is permissible:
عن جابر بن عبد الله أنه سمع النبي صلى الله عليه وسلم عام الفتح وهو بمكة يقول : إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام فقيل : يا رسول الله ، أرأيت شحوم الميتة ، فإنه يطلى بها السفن ، ويدهن بها الجلود ، ويستصبح بها الناس ؟ قال : لا ، هو حرام ، ثم قال رسول الله صلى الله عليه وسلم عند ذلك : " قاتل الله اليهود ، إن الله حرم عليهم الشحوم ، فأجملوه ، ثم باعوه ، فأكلوا ثمنه " خرجه البخاري ومسلم .
Narrated Jabir bin `Abdullah:
I heard Allah's Messenger (ﷺ), in the year of the Conquest of Mecca, saying, "Allah and His Apostle made illegal the trade of alcohol, dead animals, pigs and idols." The people asked, "O Allah's Messenger (ﷺ)! What about the fat of dead animals, for it was used for greasing the boats and the hides; and people use it for lights?" He said, "No, it is illegal." Allah's Messenger (ﷺ) further said, "May Allah curse the Jews, for Allah made the fat (of animals) illegal for them, yet they melted the fat and sold it and ate its price." (Agreed upon)
Muslims kept alcoholic drinks in their homes in Madinah before its prohibition, and their vessels would be filled with it. When it was prohibited, they threw it all such that it was flowing on the streets like how water flows!
Someone asked the beloved messenger: O Allah's messenger, we have some wine for sale which is under the property of orphans.
Since orphans are poor, may we sell the wine for the sake of their benefit. But the beloved messenger ordered that it should be poured away (and Allah would bestow them with wealth) [Majmoo fataawa, Shaikh-ul Islaam (21/483)]
قد ثبت عن النبي صلى الله عليه وسلم : " أنه سئل عن خمر ليتامى فأمر بإراقتها ، فقيل له : إنهم فقراء فقال : ( سيغنيهم الله من فضله )
Therefore, it is not permissible to make profit from it in Islam. What is prohibited, selling it will be prohibited.
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
99. The seller's right to determine price or setting terms and conditions:
وعن ابن مسعود رضي الله تعالى عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: (إذا اختلف المتبايعان وليس بينهما بينة فالقول ما يقول رب السلعة أو يتتاركان) رواه الخمسة وصححه الحاكم
Narrated Ibn Mas'ood (radiyallahu anh): I heard the messenger of Allah saying, "When two people who are arranging a business transaction disagree and there is no proof to arbitrate between them, the seller's word is the final, or they may break the deal." [Reported by al-Khamsa and authenticated by al-Hakim]
If the seller decides to sell only for example in forty riyals, then the customer should either buy it in that price or leave. The customer cannot force the seller to lower the price. For example, they agreed for a lower price. Later, when the time for payment comes, the seller changes the price to higher one. Now they both begin to quarrel. But if the customer has no proof, he should either agree on the new price or cancel the transaction.
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
100. Prohibition of selling dogs:
وعن أبي مسعود الأنصاري رضي الله عنه: (أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ) متفق عليه
Abu Mas’ood al-Ansaari (radiyallahu anh) said that the Messenger of Allah forbade the price of a dog, the wages (or payment) of a prostitute and the fee (gift) of a fortuneteller (or soothsayer). (Agreed upon)
Keeping a dog for hunting is permissible, but if selling dogs is prohibited, then where will you find a dog?
The scholars have answered this. Dogs are found in great number in villages and other areas. Find a puppy and keep it. Keeping a dog is not prohibited, so keep and train it. But if you want to sell it after training it, this is not permissible nor is it permissible for anyone to buy it.
The narration is clear that the beloved messenger prohibited 'pricing' the dog. Such a comprehensive word that includes both buying and selling.
And the shaikh also said later:
But they say nowadays that there comes need for security dogs used by police. If they are not able to find dogs, what should they do?
Scholars have permitted it in very specific situations like for searching thieves, murderers etc., who those dogs need to smell only once to remember their smell. Therefore, they permitted it on the basis of maslaha (benefits)
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
101. Permissibility of usage of tanned skin of all animals, wild and non-wild, dead and sacrificed:
Brother has asked whether usage of skins of animals like dogs, lions, bears after tanning is permissible.
Yes, and we say that one the basis of hadith of the beloved messenger:
أَيُّمَا إِهَابٍ دُبِغَ فَقَدْ طَهُرَ
"Any skin that is tanned, it becomes purified.” [Sunan an-Nasa'i, Ibn Majah and others]
First it was najas (impure), then it becomes pure (after tanning). The freed slave-girl of Maimoona was given a goat in charity but it died. The Messenger of Allah (ﷺ) happened to pass by that (carcass). Upon this he said:
هَلاَّ أَخَذْتُمْ إِهَابَهَا فَدَبَغْتُمُوهُ فَانْتَفَعْتُمْ بِهِ
"Why did you not take off its skin? You could put it to use, after tanning it." They (the Companions) said:
فَقَالُوا إِنَّهَا مَيْتَةٌ
"It is dead." Upon, this he (the Messenger of Allah) said:
إِنَّمَا حَرُمَ أَكْلُهَا
"Only its eating is prohibited."
Nowadays there has been much development in tanning methods, specially in Madras (India) and other places where they tanning it takes only few hours. But in the past times of what I have myself witnessed that they would tan such that it would become completely clean.
Yet many scholars made dog and pigs to be an exception. But the general wording of the Hadith shows that even dog and pig skin is included. However, this issue is differed upon.
But because the proof (that it is permissible) has been taken from a hadith, it cannot be refuted so easily. Had the beloved messenger made dog and pig skin to be an exception, then that opinion would be acceptable. It is for this reason some scholars are of the opinion that it is all permissible.
And some others said that it is permissible to use for dry uses like making shoes, carpets, etc., but not for wet uses like utensils for water or juice.
So this is as well a point of difference. But because the proof is hadith permits everything in general (عموم):
أَيُّمَا إِهَابٍ دُبِغَ ...
"Any skin that is tanned..."
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
102. Prostitution business is illegal and prohibited:
وعن أبي مسعود الأنصاري رضي الله عنه: (أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ) متفق عليه
Abu Mas’ood al-Ansaari (radiyallahu anh) said that the Messenger of Allah forbade the price of a dog, the wages (or payment) of a prostitute and the fee (gift) of a fortuneteller (or soothsayer). (Agreed upon)
The money that an immoral woman earns through prostitution is prohibited. The act is itself prohibited (haraam) and taking or giving payment for it is all prohibited.
The payment is called "mahr" here although what it means is payment or illegal earning. A woman becomes halal (permissible) for a man after giving mahr (dowry given for marriage), and so mahr is used here in the same meaning (although in this case, she does not become permissible).
Therefore, if the act is prohibited, then it becomes obvious that earning from it is as well prohibited on the taker, giver and the agent.
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
Footnote:
The admin of Final Revelation once posted on facebook:
A poor prostitute who dances for money and sleeps for a living is considered as a bad profession and a bad person.
A rich movie celebrity who dances and sleeps as part of acting/casting for money is idealized and praised by the very same society !!
If you wouldn't like your daughter entering the first profession, how can you encourage her for the latter even if there may be some differences?! [there are some retards who are okay with the 1st as well ]
Society and its values may change depending on political scenarios [e.g covering up is terrorism but naked beaches is culture in France ] or peer pressure [prostitutes given respect in bollywood like sunny leone] or etc. but we shouldn't change our values and morals like periodic democratic elections. This is what defines you as a person.
103. How horoscopists and palm-readers fool the people to earn business profits:
وعن أبي مسعود الأنصاري رضي الله عنه: (أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ ثَمَنِ الكَلْبِ، وَمَهْرِ البَغِيِّ، وَحُلْوَانِ الكَاهِنِ) متفق عليه
Abu Mas’ood al-Ansaari (radiyallahu anh) said that the Messenger of Allah forbade the price of a dog, the wages (or payment) of a prostitute and the fee (gift) of a fortuneteller (or soothsayer). (Agreed upon)
They usually have shayâteen (devils) serving them. The jinns would go up-to the heavens and try to get information but later their entrance was prohibited at the time of the beloved messenger and stars were set to hit them as a punishment for trespassers. They were amazed:
وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
"And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames."
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا
"And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him."
وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
"And we do not know [therefore] whether evil is intended for those on earth or whether their Lord intends for them a right course." [al-Jinn 71:8-10]
Sufyan ibn Uyaynah explained that if a jinn is saved from the hit, then he gets a chance to hear some information. [1]
Therefore, no doubt that the claims of current soothsayers, fortune-tellers, horoscopists, palm-readers, etc., is merely based on stealing private information, probabilities and lies of the jinns. It happens to be true at-times and false most of the time.
They very often create fights and quarrels among people by giving false information. It leads to differing, the aqeedah (of having trust and tawakkul on Allah) gets corrupted, etc., and thus Islam prohibited all this.
Therefore, don't even think of going to them unless you get trapped in their tricks!
- Shaikh Wasiullah Abbas (Sharh Bulugh al Maram 099)
Shaikh Luqman Salafi wrote in his taisīr ur Rahman in exp. of Surat-ul Mulk:
"These devils are hit by some stars who try to listen to the conversation of the angels approaching near the lowest sky. Hafiz Ibn Kathir writes that the devils are not hit by those stars that are firmly established in the heavens, rather they flames of fire (meteoric missiles) which drive away the devils proceeding towards the heavens." [pg 1523]
And the proof for the statement of Imam Sufyan ibn Uyaynah could be the following ayaat:
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
Indeed, We have adorned the nearest heaven with an adornment of stars
وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ
And as protection against every rebellious devil
لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
[So] they may not listen to the exalted assembly [of angels] and are pelted from every side,
دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ
Repelled; and for them is a constant punishment,
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness]. [as-Saffât 37:6-10]
And it is a strong proof.
104. Types of terms and conditions, permissible and impermissible ones:
حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ، أَنَّهُ كَانَ يَسِيرُ عَلَى جَمَلٍ لَهُ قَدْ أَعْيَا فَأَرَادَ أَنْ يُسَيِّبَهُ قَالَ فَلَحِقَنِي النَّبِيُّ صلى الله عليه وسلم فَدَعَا لِي وَضَرَبَهُ فَسَارَ سَيْرًا لَمْ يَسِرْ مِثْلَهُ قَالَ " بِعْنِيهِ بِوُقِيَّةٍ " . قُلْتُ لاَ . ثُمَّ قَالَ " بِعْنِيهِ " . فَبِعْتُهُ بِوُقِيَّةٍ وَاسْتَثْنَيْتُ عَلَيْهِ حُمْلاَنَهُ إِلَى أَهْلِي فَلَمَّا بَلَغْتُ أَتَيْتُهُ بِالْجَمَلِ فَنَقَدَنِي ثَمَنَهُ ثُمَّ رَجَعْتُ فَأَرْسَلَ فِي أَثَرِي فَقَالَ " أَتُرَانِي مَاكَسْتُكَ لآخُذَ جَمَلَكَ خُذْ جَمَلَكَ وَدَرَاهِمَكَ فَهُوَ لَكَ " .
Jabir b. 'Abdullah (Allah be pleased with them) reported that he was travelling on his camel which had grown jaded, and he decided to let it off. He said: When Allah's Apostle (ﷺ) met me and prayed for me and struck it, so it trotted as it had never trotted before. He said:
Sell it to me for an 'uqaya. I said: No. He again said: Sell it to me. So I sold it to him for an 'uqaya, but made the stipulation that I should be allowed to ride back to my family. Then when I came to (my place) I took the camel to him and he paid me its price in ready money. I then went back and he sent: (someone) behind me (and as I came) he said: Do you see that I asked you to reduce price for buying your camel. Take your camel and your coins; these are yours. [Agreed upon, and this is Muslim's version]
It is clearly a business transaction initially, and not gift as others suggest. Later only, the prophet gifted him after the completion of sale. Furthermore, apparently Jabir (radiyallahu anh) did not want to give the camel as it was blessed by the prophet. Because it is not possible that he does not gives his camel when asked, although it is these companions who sacrificed their lives for him.
