Salaam
When I was in school, sometimes I had girls asking me to cover up for them…you know, if their mum rang me or asked me where their daughter was I’d have to say, “yeh she’s with me”…whilst in actual fact they were somewhere else.
I never, ever agreed to get involved…not because of religious reason. But I was scared that if the girl got caught, I’d also get into trouble for covering up for her. I was too much of a goody two shoes to get into trouble and take the stick for someone else.
Now I believe that if one participates or co-operates in sins, he/she is equally or if not more to blame in the eyes of Allah (swt).
The main reason why I have no intention of working in a public school is because I do not want to be responsible for teaching young kids stuff that they definitely should not be exposed to at a young age…I have 101 issues with the National Curriculum.
Sometimes, I wonder though…where exactly do we draw the line?
An underage teenager asked me to buy her some cigarettes in a shop a while ago, had I done so, would I be responsible for her smoking?
If I lend my phone to someone…and they call someone that they shouldn’t be calling, am I to blame?...the same can be said about lending ones car, computer and even money…
Is the taxi-driver responsible for picking up and dropping off passengers to and from the night club or the pub?
What about them clinics that offer teenagers emergency contraception and pills….are they facilitating fornication or responsible for aborting unborn babies?
What about them GP’s/teachers who withhold information from families..e.g unwanted pregnancies..
What about lawyers who KNOWINGLY fight the case for those who they know are clearly guilty?
..To what extent does participation make you equally as blameworthy for the sin..?
Wasalaam
i think it depends on your intentions. if you lent someone your phone because your being kind, but they used it for a wrong reason, you can't take the blame. its not like you lent them the phone because you wanted them to call someone they shouldn't have.
Character is like a tree and reputation like its shadow. The shadow is what we think of it; the tree is the real thing.
I agree with zara.
And if you buy someone cigarettes, yes, you are responsible for them smoking.
If someone's decision is unacceptable to you, unless the consequences of not assisting seem to you far worse than the consequences of assisting, such as if someone will get hurt, you must say so and refuse to assist.
[size=10]I feel I'm gonna move on back down south
you know where the water tastes like cherry wine[/size]
Prophet Muhammad taught that lying is not allowed for a free person.
how are we lying?
Character is like a tree and reputation like its shadow. The shadow is what we think of it; the tree is the real thing.
[color=indigo][b]If your around them sorts of people who ask you to lie for them or help them commit something which is either haraam or makroo then your obviously hanging around with the wrong people.
If your ever in that situation we should always say no regardless if that person is your best friend or some stranger of the street. A sin is a sin and it's up to us whether if we want to participate in it or not. However i do agree with Zara, we cannot always predict the other persons actions and we don't always no what they're actually thinking and what they're planning to do.
It is Allah who sees and hears all. He only knows our intentions and if they're clean then we havn't got anythign to worry about. [/b][/color]
What about these
people?
[b][color=indigo]
..well thats obviosuly wrong then isn't it...??? and it depends on whether the person is muslim or not.[/color][/b]
"We" were not lying.
Miss Binge was.
[b][color=indigo]Well actually the taxi-driver is only doing his job, he's just picking and dropping the person to their required destination. He isn't telling the person to walk into the night club or bar.. and as for the doctor, its part of his job to keep matters confidential between him and the patient and as for the lawyer.. well thats why i tought that job wasn't allowed because off that very reason.
Well end of the day, they should all think of all the pros and cons of that job before they actually go into it.
Allahu alam.
(Can sum1 plz provide a scholary opinion on this issue as any one of us can be in this kindoff situation.)[/color][/b]
alcohol?
Character is like a tree and reputation like its shadow. The shadow is what we think of it; the tree is the real thing.
[b]Renting Property To Those Who Will Sell Alcohol, or Delivering Pizzas with Pork[/b]
Answered by Shaykh Faraz Rabbani
Can a Muslim rent out his shop to chain-store who besides other food items sell alcohol? I was told in an answer by a mufti on the internet that this is 'not permissible', but in my country every supermarket sells alcohol, almost. But it is only a part of their dealings. Surely, this is not like renting it out to someone who has a night club or bar or something!
Walaikum assalam,
In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.
According to the position of Imam Abu Hanifa (Allah have mercy on him), it would be permitted to rent out your shop to someone who does something impermissible, and to deliver pizzas even if they contain pork. When one has a choice, it is better to avoid such matters, but this is not always possible in many situations.
1. Non-Muslims are allowed to drink alcohol and eat pork, as they believe it is permitted, as long as they do not do so openly in Muslim areas.
2. Permissibility and impermissibility are legal rulings that relate to the actual actions of those morally responsible. [u]Any action would be impermissible if it is itself interdicted, or it is the immediate means to the impermissible. [/u]
3. In the case of the actions mentioned in the question, that which is interdicted takes place through the choice and actions of a willing actor, not as a direct result of the actions of the Muslim in question.
` Ala ’ al-Din al-Haskafi (Allah have mercy on him) said in his Durr al-Mukhtar, considered the most definitive commentary in Hanafi fiqh for legal details,
“(And) it is permitted to repair a church or (to transport wine for a non-Muslim) by oneself or one’s vehicle (for money).”
Ibn Abidin commented in his Radd al-Muhtar, which is the primary reference for the relied upon positions of the school,
“(His saying, ‘It is permitted to repair a church.’)
It is stated in al-Khaniyya that if one got hired to work in repairing a church, there is nothing wrong with it [f: though it is better not to, as the expression la ba’s indicates], because [u]the sin is not in the action itself[/u].
(His saying, ‘and to transport wine for a non-Muslim’)
Zayla`i said, [1] ‘This is Abu Hanifa’s position. His two companions [f: Abu Yusuf and Muhammad ibn al-Hasan] said that it is [prohibitively] disliked, because the Prophet (Allah bless him & give him peace) cursed ten with regards to wine, and he included the one who transports it. Abu Hanifa’s reasoning is that the hiring is for transporting itself is neither a sin nor a reason for it. Rather, the sin only occurs through the action of a willing actor, and drinking [f: which is the sin, for example] is not necessarily entailed by the transportation, because it could be [f: for a permitted reason such as] to throw away or to transform into vinegar. Thus it is akin to being hired to press or cut grapes. As for the hadith, it is interpreted to mean transporting with the intention of sin…’
Then, Zayla`i said, ‘The same difference exists [f: between Abu Hanifa and his two companions] if he is hired with a vehicle to transport wine, or if hired to herd pigs. In such cases, the wages are permissible according to Abu Hanifa, and [prohibitively] disliked according to Abu Yusuf and Muhammad ibn al-Hasan. [f: The relied upon position in these issues is that of Abu Hanifa.] It is mentioned in al-Muhit that, ‘…. If a shoe-maker is asked to make a shoe like that [characteristic] of Magians [or other non-Muslims], or the corrupt, or if a tailor is asked to make clothing like that [characteristic] of the corrupt, it is disliked to do so, because it is a means to the imitation of unbelievers or the corrupt [f: which is impermissible.]” [Radd al-Muhtar`ala al-Durr al-Mukhtar, ‘Babal-Bay`’]
And Allah alone gives success.
Wassalam,
Faraz Rabbani
[url=http://qa.sunnipath.com/issue_view.asp?HD=1&ID=401&CATE=43]source[/url]
May Allah shine sweet faith upon you this day and times beyond. May your heart be enriched with peace, and may your home be blessed always. Ameen.
[b]Is it permissible to work as a clinical molecular geneticist given that the family may choose to have an abortion [/b]
Answered by Shaykh Muhammad ibn Adam al-Kawthari
Please could you tell me whether it is permissible for me to work as a clinical molecular geneticist (UK) where I will be doing prenatal diagnostic testing for a syndrome (Fragile X) which results in mental retardation, given that the family may choose to have an abortion if the result is positive (the unborn child has a mutation in the particular gene). My role in the job is to do the laboratory molecular testing and to report the results. I would not be involved in making clinical decisions as to what the family should do about the results.
In the name of Allah, Most Compassionate, Most Merciful,
It would be, in principle, permissible for you to work as a clinical molecular geneticist and carry out tests in order to diagnose fragile X syndrome; [u]even if that means that a patient may opt to have an abortion[/u].
[u]If the result is positive and the patient chooses to have an abortion, then that would not be considered being a cause for a sin[/u], because it is something that the patient and her family will decide for themselves.
However, this ruling is subject to two conditions:
Firstly, you must refrain from forwarding any advice with regards to aborting the pregnancy. You may carry out the tests, inform the patient of the results and then leave the rest for her and her family to decide.
Secondly, If you know from beforehand (by the patient informing you herself, for example) that a particular patient has an intention of aborting the pregnancy if the results are positive, then you should avoid carrying out the tests on that particular patient, for that is considered to be disliked (makruh).
[u]The jurists (fuqaha) mention that actions that may be an indirect cause for a sin will be Makruh if one has knowledge that a sin will be committed due to this action, even if one’s action in itself is not a direct cause for a sin[/u]. Imam al-Haskafi (Allah have mercy on him) has stated the detestability of selling weapons to those known for misusing them in violence. (See: Radd al-Muhtar `ala al-Durr al-Mukhtar, Bab al-Bay)
All of the above is presuming that fragile X syndrome is not an Islamically justified reason for carrying out abortion.
I am not an expert, thus cannot state exactly what this syndrome is, but the following is what I read upon it:
Fragile X syndrome is a hereditary condition which causes a wide range of mental impairment, from mild learning disabilities to severe mental retardation. It is the most common cause of genetically-inherited mental impairment. In addition to mental impairment, fragile X syndrome is associated with a number of physical and behavioural characteristics.
It affects individuals in a wide variety of ways. Some individuals experience significant challenges because of the effects of fragile X, while the impact on others is so minor that they will never be diagnosed.
Now, the ruling on abortion is that, (as explained in an earlier post) if there is certain danger and risk that the child will be born with severe disabilities or diseases that which will cause him relentless pains and also it will be an undue burden for the parents, then in such a case, aborting the pregnancy will be permissible, provided this is prior to four months of pregnancy.
Thus, if a case of fragile X syndrome is extreme, in that the child will have to suffer greatly, abortion would be permitted. In such a case, your job would be without doubt permissible.
And Allah knows best
Muhammad ibn Adam al-Kawthari
Darul Iftaa, Leicester, UK
[url=http://qa.sunnipath.com/issue_view.asp?HD=1&ID=3398&CATE=233]source[/url]
May Allah shine sweet faith upon you this day and times beyond. May your heart be enriched with peace, and may your home be blessed always. Ameen.
[b][color=indigo]Jazakallah for that sis
[/color][/b]
ive been involved recently in this sort of incident where i had to cover up for a few people by not letting someone kno they s****
Those who danced were thought to be quite insane, by those who couldn't hear the music...