To the haram police!

 

 “It may also mean that your shaming of your brother for his sin is a greater and more severe sin than his sin for what it has of self-righteousness, jingoism, and inflation of the ego, as if proclaiming its own purity from sin, and that your brother is the only one who has fallen into it. In contrast, perhaps his being crushed by his sin, humility, meekness, self-reckoning, distance from the ailment of pretension, of arrogance and egotism, and his standing before God Almighty with his head down and body humble and heart broken, is more beneficial and better for him than your self-righteousness and ostentation, and [implied] expression of favor upon God and his creation. 

How near to God is such a sinner from the mercy of God and how near to God's wrath is such a braggart. For a sin that brings humility is dearer to Him than a righteous act accompanied by boastful self-righteousness. That you spend the night sleeping and wake up lamenting is better for you than if you spend the night standing in prayer and wake up self-righteous.
For a self-righteous man's deed is not raised [to heaven]. That you laugh and acknowledge your sins is better than if you weep and boast. The groan of sinners is dearer to Him than the proud, self-satisfied hum of worshippers. Perhaps God made him fall into this sin as a cure that brings out a lethal illness, but your illness still resides within undetected.”

[Madārij al-Sālikīn, vol. 1, Ibn Qayyim al-Jawzīyyah, translated by Ovamir Anjum in his splendid translation “Ranks of the Divine Seekers A Parallel English-Arabic Text. Volume 1 (Islamic Translation) (English and Arabic Edition)

The Prohibition of Gambling in Islam: A Moral and Spiritual Perspective

In the realm of Islamic teachings, the prohibition of gambling stands as a fundamental principle that upholds the spiritual and ethical well-being of believers. Gambling, often referred to as "maisir" in Arabic, encompasses a range of games of chance, betting, and speculative activities that are deemed haram, or forbidden, by Islamic scholars. This blog post delves into the reasons behind the prohibition of gambling in Islam, shedding light on its detrimental effects on individuals and society.

The Foundations of Islamic Morality:
Islam places a strong emphasis on ethical conduct and the development of a righteous character. The prohibition of gambling aligns with these core principles, as it fosters values such as honesty, hard work, and responsibility. Gambling, on the other hand, encourages the pursuit of wealth through chance rather than through honest labor, undermining the fabric of moral values that Islam seeks to uphold.

Risk of Exploitation and Injustice:
Gambling often preys on vulnerable individuals, enticing them with the prospect of quick riches while masking the harsh reality of substantial financial losses. This creates an environment where those who are economically disadvantaged are disproportionately affected, exacerbating social inequalities and contributing to a cycle of exploitation. Islam promotes social justice and equality, making the prohibition of gambling a crucial step in safeguarding the welfare of all members of society.

Deterioration of Family and Community Bonds:
Gambling can lead to the breakdown of family and community relationships. Individuals who become consumed by the pursuit of gambling are more likely to neglect their responsibilities to their families, leading to strained relationships, financial hardship, and emotional distress. Islam places immense importance on the institution of the family and the strength of communal bonds, making the avoidance of activities that threaten these connections imperative.

Erosion of Personal Character:
Islam emphasizes the development of self-discipline, self-control, and self-restraint. Engaging in gambling contradicts these values, as it encourages impulsive behavior, greed, and a lack of moderation. Such behaviors can lead to a degradation of one's character and moral compass, hindering personal growth and spiritual development.

The Impact on Mental and Emotional Well-being:
Studies have shown that gambling addiction can have severe negative effects on mental and emotional well-being. The stress, anxiety, and depression that often accompany gambling losses can have far-reaching consequences on an individual's overall quality of life. Islam promotes the preservation of physical and mental health, making the avoidance of activities that jeopardize well-being a fundamental aspect of the faith.

The prohibition of gambling in Islam is rooted in the preservation of moral, spiritual, and social well-being. It reflects the holistic approach that Islam takes towards human life, aiming to create a just and harmonious society where individuals can thrive both spiritually and materially. By understanding the underlying principles that guide the prohibition of gambling, believers can make informed choices that align with the teachings of Islam and contribute to their own personal growth and the betterment of society at large.

Ilford 'Snapchat queen' guilty of manslaughter of her boyfriend

A “Snapchat queen” who posted a video of her boyfriend dying in a pool of blood has been found guilty of orchestrating his killing.

Fatima Khan, 20, plotted with a love rival to kill Afghan asylum seeker Khalid Safi, 18, whom she had been seeing for two years.

Safi was repeatedly stabbed in the chest by Raza Khan in North Acton, west London, on the evening of 1 December 2016, jurors were told.

Fatima Khan filmed him as he lay dying in the street and posted it on Snapchat with the caption: “This is what happens when you fuck with me.”

The self-confessed Snapchat addict denied murder and alternative counts of manslaughter and conspiracy to cause grievous bodily harm, saying she was ashamed of the video.

But a jury at the Old Bailey deliberated for 18 hours and eight minutes to find her guilty of manslaughter by a majority of 10-1 on Tuesday.

During the trial, jurors were shown the disturbing footage as well as CCTV images of the fatal confrontation between Safi and 19-year-old Raza Khan.

Prosecutor Kate Bex QC said the two men had fought over Fatima Khan a few years earlier, at which time Safi had been injured. And in the runup to the killing, Fatima Khan had been in daily contact with Raza Khan via Snapchat, jurors heard. She became upset when Safi bought her a watch and presented it to her at her home five days before his death, jurors heard.

Link

Black Muslim Women: Discrimination and Identity

I was born and raised in Detroit, Michigan, which is 82% Black American. In contrast,  Dearborn, MI, which borders Detroit, has the highest concentration of Arab Muslims in the country and also is home to the largest masjid in the country. I attended Wayne State University (WSU), which is located in Detroit (the actual city, not the suburbs). Compared with other universities, the campus was not large and much of it included the city of Detroit itself. However, I knew WSU had a lot of Muslim students so I was excited to meet fellow Muslims.

Yeah well… with a few exceptions, many of the non-Black Muslims looked at me with disdain, as if I walked around with something on my face. The first Muslims that I met on campus were a Somali family from Canada who I loved dearly. After (semi)joining the Muslim Student Association (MSA), I met another sister who was kind to me, treated me like a normal person and actually asked me about my community and my teacher. I met a few Muslims after joining other school organizations who were cool also. Other than that, I stayed with my own friends who were primarily Black American Muslims as well.
It’s safe to say that my entrée into college was a cultural shock. The few times I went to an MSA event, I could feel eyes burning down my back. Every now and then, a sister would question me about my style of khimar (often times in a bun and accessories adorning my head, or African fabric wrapped up high in a gele or wrapped tightly around my head with multiple colors and patterns), as their friend with no khimar stood by and watched the interrogation. When I walked around campus and gave sisters the greetings of peace,  they would either ignore me or just say a half-hearted “salaams” in return. One time, I volunteered at a dawah table during Islamic Awareness Week and none of the sisters at the sisters’ table spoke to me, even though I tried repeatedly to be social and involved in the conversation. I once had a sister who saw me with my KhaliqArt skirt on, saw the letter “Kha” and asked me if it was haram (prohibited in Islam). Mind you, it is a letter…of…the Arabic alphabet. That’s akin to asking if wearing the letter K on your shirt is un-American.
My expression of my Black Muslim identity (American clothes, khimar style and knowledge of Islam) was being challenged. I couldn’t understand why; and for a while, I felt conflicted. To be considered a “real” Muslim, you have to fight for Palestine, Iraq and Iran? I have no problem speaking out against injustices inflicted upon brothers and sisters in the  Middle East, but I often wondered why the same importance wasn’t given to the brothers and sisters in Africa or their distant relatives in America? It’s safe to say that the realization of the racism in the Muslim community was eye-opening. I had expected to be welcomed into a global community like I had been part of it since birth, yet I was being ignored and dismissed as a Black Muslim.

The denial of Blackness in Islam is not a new phenomenon. Just as American textbooks would have us believe that our history started on plantations, some in the Muslim community would have you believe that Black Muslims don’t exist, or that we’re just relegated to being an abeed (slave). Mind you, the richest person ever in the history of man was Mansa Musa —an African Muslim king. One of the most influential men in American history was Malcolm X,  a Black Muslim man. However, you rarely hear non-Black Muslims speak of Mansa Musa; and when Brother Malcolm is mentioned, often it is in a way that seeks to separate him from his activism. Brother Malcolm to be exact, was firm and grounded in his Blackness, even after he made Hajj. Yes, Hajj introduced him to a broader, global view of Islam, but that in no way prevented him from continuing to fight for the justice of his people. You have to be in tune with your Blackness to even fathom the plan Malcolm had for his people.
When I was younger, I sometimes tried to understand why some non-Black Muslims would look at me with such disdain. The answer is simple: while Islam does not condone or promote racism, cultures do. And because I am proud to be a Black Muslim woman, it scares some people. Why?

Link

Muslim Leader Shaykh Umar Al-Qadri responds to Migrant sex attacks in Cologne

Great perpective from this shaykh.

The permissibility of Music- John Yahya Ederer

Question:

Some scholars and many zealous laymen claim that there is a consensus among jurists as to the prohibition of listening to any music with musical instruments. Some Imams say the opinion that allows it is a strange (شاذ) opinion, which is rejected as baseless by all prominent scholars and schools of thought. If this is true, how can so many Imams and scholars allow this new phenomenon of Islamic music using instruments?

Answer:

بسم الله والحمد لله والصلاة و سلام على رسول الله

In the name of Allah, and all praise and thanks is due to Allah,  and may He send peace and blessings upon the Prophet Muhammad

It is quite true that—historically—the prevalent (جمهور) opinion in Islamic jurisprudence regarding the use of and listening to musical instruments is that of prohibition (حرام). It is the official opinion of the four schools of thought, although various scholars from different schools held it is only disliked (مكروه) and many others deemed it permissible with the condition that the song is not immoral. It is not true that there is a consensus on it or that the opinion of permissibility is a strange opinion, which is a divergence from clear teachings of the Qur’an and Sunnah. In today’s world there are a growing number of prominent scholars that allow listening to instruments that don’t accompany sinful poetry (song).

We will—with divine support—show that this issue is a matter of legitimate disagreement based on scholarly derivation and interpretation (اجتهاد). Unfortunately, one of the main reasons for this research is that there is actually a movement among modern scholars to dismiss, suppress, or misrepresent the opinion of permissibility!

There is a claim that no prominent scholars ruled for the permissibility of musical instruments except for Yusuf al-Qaradawi, who is purported to solely rely on a strange opinion of Imam Ibn Hazm. This is false. There are hundreds, dare I say thousands, of scholars who held the permissibility of listening to music as long as the song is morally upright. The following are some of the most prominent scholars (mujtahideen) in our history who, not only deemed it permissible, but in some cases wrote a whole research to prove it!

• Abdullah bin Ja’far bin Abi Talib (al-Aqd al-Fareed 6/12)
• Sh. Abu Hamed al-Ghazali (vol. 6 pg. 1150 al-Ihyaa’)
• Imam al-Shawkani (Ibtal da’wa al-Ijmaa ala mutlaq al-Sama’)
• Imam ibn Hazm (Al-Muhallah)
• Imam Abdul-Ghani al-Nablusi (Idaahat al-Dalalaat fee sama’ al-alaat)
• Sultan al-Ulema al-Iz ibn Abdul-Salam (Rislat al-Sama’)
• Al-Qadi Ibn Qutaiba al-Daynoor (al-Rukhsah fi al-Sama’)
• Imam Ibn Tahir al-Qaysirany (pg. 31 al-Sama’)
• Imam al-Thahabi (al-Rukhsah fil-Ghinaa wa al-Turb)
• Abu Talib al-Makky (Qoot al-Quloob)
• al-Qady Ibn Al-Araby al-Makky (Ahkam al-Quran vol. 3 pg. 1494)
• Sh. Yusuf al-Majishoon the prominent Muhaddith (#3399 ibn al-Khuthayma)
• Ibn Daqeeq al-Eid (Iqtinas al-Sawanih)
• Sh. Jad Ali jad al-Haqq (fatawah #3280)
• Sh. Mahmood Al-Shaltoot (pg. 375 fatawaah)

May God shower them all with His Mercy!

Some scholars try to say that many of these scholars were simply saying that it is permissible to listen to songs a cappella—and some of their works do make that point in addition to the permissibility of also using musical instruments. Each one of these references refers to the opinion of permissibility for songs with instruments.

The following are the juristic proofs used to illustrate prohibition and the response from the scholars who are not convinced by the evidence or who see the evidence in a different way:

From the Qur’an: There are two verses which are interpreted as justifying prohibition supporting the clearer hadith(narration) on the subject. They are as follows:

“There are some people who buy distracting/entertaining speech without knowledge in order to mislead people from the path of God…” (Qur’an 31:6)

Only a couple out of the dozens of exegetes thought this had anything to do with musical instruments.

Many exegetes took the more common path of general meaning in the absence of an authentic text and said it refers to preferring or liking to listen to false speech, thus distracting one from Islam.

The vast majority of exegetes said it is talking about the singing of jahiliyyah (pre-Islamic days). Imam al-Qurtubi said that this and the other verse are those that the scholars use as evidence for the disliked (مكروه) nature of singing. Imam al-Qurtubi also narrates that this verse was revealed in the life of the Prophet ﷺ when a man bought a slave known for singing unIslamic songs of jahiliyyah (ignorance).

Many exegetes pointed out a weak hadith that is strengthened by the aforementioned circumstantial cause of revelation. The weak hadith states:

“.لا يحل بيعُ المُغنّياتِ ولا شِراؤهنّ وثمنهنّ حرامٌ”

“It is prohibited to buy or sell women singers of jahiliyyah. The price of such transaction is prohibited.”

The evidence for prohibition of Islamic Music in this verse is very weak. Any true scholar will surely admit that the verse is not evidence in and of itself; rather it is supportive to a couple hadiths and the position of many Companions.

The second verse is:

“(God is saying to Satan) Incite whoever you can among them with your voice…” (Qur’an 17:64)

Some scholars from the early generations said this is literal and it means that Satan is whispering to us to follow him and disobey God as is mentioned in the famous verse in Surah Ibrahim, “I had no authority over you except that I called you and you followed me…” (Qur’an 14:22). The great Imam of tafsir (exegesis) al-Tabari took the position as is his style that it is general and since there is no clear evidence specifying what is meant by “your voice” then it is taken literally and generally.

Many other scholars noted that the verse is talking about playing (لعب) and wasting time (لهو). Once again, no real scholar will claim that this verse in and of itself can be used to prohibit listening to music.

Let’s see what evidence we can find from the Sunnah (traditions of the Prophet ﷺ):

There is a hadith mentioned as an attachment (معلق) to a section in the authentic collection of Bukhari under the chapter of drinks #5590 titled those who seek permission of drinking alcohol by calling it another name. Imam al-Bukhari did not put the Hadith as an official Hadith in his authentic collection. According to Imam al-Muhallab the reason was because Hisham was not sure of the name of the companion (Al-Ibtal Al-Shawkani pg. 9) The hadith goes:

“…ليكونَنَّ من أمَّتي أقوامٌ ، يستحلُّونَ الحِرَ والحريرَ ، والخمرَ والمعازِفَ”

“There will be a group of people from my nation who will deem silk, alcohol and musical instruments as permissible…”

Some hadith scholars found a connected chain for this type of hadith. The most famous is the book by Ibn Hajr in his book “closing the attachments” (تغليق التعليق). There are scholars who argued against his assertions, but even if we were to accept his findings about a connection between al-Bukhari and Hisham bin Ammar there is still a problem with Hisham as a narrator among some prominent hadith scholars.

There are many concerning issues with this hadith. According to Imam al-Thahabi in his famous 4-volume book Mizan al-I’tidaal which accounts for all the weak narrators he could gather. Imam al-Thahabi mentions that Hisham bin Ammar used to be a veracious narrator, then he changed. He has narrated 400 hadiths that have no basis. He used to not narrate unless someone paid him. He was accused of changing the text. Imam Ahmad said he was reckless. Some narrated that he said the Qur’an has words from Gabriel and Muhammad ﷺ and is created speech.

Ibn Hajar acknowledges this, but justifies his ruling of the hadith through a different narration that has someone else narrating it other than Hisham. That hadith varies in text but does mention the people deeming musical instruments as permissible (which linguistically and logically doesn’t necessarily mean that it is prohibited). The next problem with thishadith, which is not solved by Ibn Hajar’s book, is a narrator named Atiyah bin Qays.

Atiyah bin Qays was a righteous man who hadith scholars agreed regarding his character and honesty (عدالة), but there is an issue among some scholars about his precision of memory and narrating (ضبط). Some famous scholars of hadith call him trustworthy (ثقة) just because he is a known pious man while the issue of his precision with hadith is unknown (مجهول). Some of them said although he is acceptable (far from Saheeh ) to be careful in narrating from him. This is mentioned by the hadith scholar Abu Hatem al-Razi in his book al-Jarh wa al-Ta’deel 2/37 and by Abu Bakr al-Bazzaar in his book Kashf al-Astar 1/106.

This is the best proof that the proponents of prohibition bring forth according to them. Other hadiths are relying on this one. For example:

“.ليكونن في هذه الأمة خسف، وقذف، ومسخ، وذلك إذا شربوا الخمور، واتخذوا القينات، وضربوا بالمعازف”

“There will be disgrace and defamation in this nation when they will drink alcohol and listen to music (literally female singers while beating on instruments).” (al-Suyooti al-Sagheer 7720)

Even a layman can see that the linguistic connotation does not in any way show a prohibition for listening to music, but rather a prohibition of the “party” scene. There are many other hadiths like this one that show that the combination of alcohol and music is a shameful and immoral scene. On this fact there is a consensus among scholars.  Even in the narration of the other hadith seen as the strongest proof, there are variations which focus on drinking alcohol by a different name and don’t even mention musical instruments. Thus Imam Bukhari’s precise classification.

Many people feel that even though we see the issues in the proofs used for prohibiting music, still it is the official opinion of the 4 main schools of thought and that shows that it was clear to those scholars who know better than us. The assumption here is that every scholar from the different schools of thought over the centuries was a mujtahid and was willing to challenge the opinion and evidence of his own school. This was simply just not the case as Dr. Mana’ al-Qattan narrates in his book on the history of legislation in Islamic history. He elucidates on the well-known unfortunate part of our history known as the closing of the doors to juristic reasoning (إغلاق باب الاجتهاد). For close to 8 centuries, most of the scholars passed down by memory and book most of the rulings of Islamic Law. For various reasons, they were uncomfortable with people changing or questioning popular rulings. Some of those who didn’t agree with this methodology like Ibn Taymiyyah (ra) or al-Suyooti (ra) were seen as dissidents. There is also some historical evidence that this ruling of prohibition of all music was heavily promoted toward the end of the Abbasi Caliphate because of the widespread immorality with music and drinking as many of the hadiths indicate. In my research, which really requires a whole book, there is more than meets the eye on the prevalence of the opinion prohibiting all instrumental music.

Proofs for the Permission of Good, Morally Upright Music:

1. There is a false claim that the Companions all prohibited it. Abdullah bin al-Zubair used to keep women playing guitars (lutes) and singing in his presence. (Idahaat al-Dalalat al-Nablusi 96)
2. There is no disagreement about the Ibrahim bin Sa’d bin Abdul Rahman bin Awf listening to songs with guitars (al-Sama’ Ibn Tahir 63)
3. Jews have always attributed music to Prophet David ‘alahi assalatu wassalam (peace and blessings be upon him). It is in the Bible, “The priests stood in waiting at their assigned places, along with the descendants of Levi who carried musical instruments used in service to the LORD that King David had made for giving thanks to the LORD—because his gracious love is eternal…” (2 Chronicles 7:6). So in the following hadith and commentary we have some solid evidence for the praise of good music:

“يا أبا موسى ، لقد أوتيتَ مِزمارًا مِن مزاميرِ آلِ داود”

“Abu Musa, Surely you have been given a voice like the music of David.” (Bukhari 5048)

Many scholars want to say that this hadith is simply referring to a beautiful voice. When we look into Ibn Hajar’s explanation of this hadith he comments with another sound hadith, “I entered Abu Musa’s house and I have not heard a cymbal, lute or a flute better than his voice.” (al-Fath)

The clear linguistic indication here is that the Prophet ﷺ is talking about musical instruments as though they are beautiful and delightful. That cannot be the case in something prohibited. It would be like him saying to his companion who earned a lot of money, “That’s even better than hijacking a caravan!”

4. Imam al-Thahabi’s recordings about scholars in his book on prominent Muslims. Here are two examples:

“Ishaaq al-Nadeem an Imam who was a great scholar master of many sciences. Known for music with untainted poetry…” (Siyar 11/118)

“Ulayyah sister of the commander of the faithful Haroon al-Rasheed ‘Well-refined poetess known for singing and music with a pleasant voice. A modest pious women of precedence…’” (Siyar 10/187)

There are hadiths that led many scholars from the schools of thought to permit listening to drums. Other prominent Malikisand Shafi’ees (two different schools of thought) allowed trumpets, flutes and tambourines. Those are all musical instruments and the Islamic legal practice of analogy (قياس) allows other instruments in the absence of a clear text prohibiting them.

Whichever opinion you feel is stronger, you are welcome to follow. Please don’t judge someone else because they follow a different opinion than you. Our scholars teach us the following principle in dealing with law—there shall be no rebuking in matters of legitimate disagreement.

.لا إنكار في مسائل الاختلاف

Islam has a rich tradition of knowledge that by divine decree has differing interpretations as to the details of law. Only God owns the absolute truth.

If you choose to listen to music, observe piety and do not listen to immoral music or choose to be in immoral environments. There is no doubt that much of today’s music is prohibited by Islam and even some Islamic music still brings bad environments.

Source

Is Music permitted?

This is a great question.

Ever since I put up that Maher Zain poster a few days ago, my question inbox has been hit hard with people trying to start a discussion about how music is impermissible. This is the first problem with the issue; that people are so quick to throw labels around and bang the gavel. 

We have to understand something very important, before we even begin to discuss music: tossing the label of haram around is something that has serious spiritual ramifications. Allah [swt] addresses this issue in Surat At Tahreem 66:1 “Oh Prophet, why do you prohibit what Allah has made lawful for you?” Prohibiting something that is permissible is a serious sin, and should be avoided. Also, allowing something that is a clear sin is also a major sin, and should definitely be avoided. It’s best to leave the legal conclusions up to qualified scholarship, not Google.

Now that we’ve covered that, music is a very encompassing discussion - kind of like food. Generally, food is halal, but there are certain kinds of food (and drink) that are impermissible. Meat that is haram, pork, alcohol, etc. Music carries a similar analogy, in the sense that it is generally permissible, but there are lots of artists and songs that are definitely impermissible. The issue with the “music is halal” rulings is that people take it and run away quickly, loading up their iPhones with songs instructing people how to get low to the floor, how to work it, shake it, asking whether or not you like it, and something to do with birthday cake. The legal rulings discussing the permissibility of music will not cover for those kinds of artists/albums/songs.

In general, wholesome music that is thought-provoking, reminds you of goodness, Divine presence, the wonder of humanity, etc. it’s what is covered in the legal rulings discussing the permissibility of music. If you’re going to listen to music, listen to music which influences you toward goodness.

Now, the response that people will send me is a hadith that is quoted like this:

the Prophet (peace and blessings be upon him) said, ‘From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk (clothes), the drinking of alcoholic drinks and the use of musical instruments, as lawful.’

Shaykh Yusuf Qaradawi addresses using this hadith as a proof:

Although this hadith is in Sahih Al-Bukhari, its chain of transmission is not connected to Prophet Muhammad (peace and blessings be upon him) and this invalidates its authenticity. Ibn Hazm rejects it for that very reason. Moreover, the sub-narrator, Hisham Ibn `Ammar is declared ‘weak’ by many scholars of the Science of Hadith Methodology.

Besides, this hadith does not clearly prohibit the use of musical instruments, for the phrase ‘consider as lawful,’ according to Ibn Al-`Arabi, has two distinct meanings:

First : Such people think all these (the things mentioned) are lawful.

Second : They exceed the proper limits that should be observed in using these instruments. If the first meaning is intended, such people would be thus disbelievers. 

I’ve heard the argument that “Quran should be your music,” and I find this thought process extremely problematic. Yes, there is absolutely nothing better to listen to than the Quran. Nothing. But re-read that statement carefully. Quran is meant to be listened to, not just heard. Quran shouldn’t become background music, something that is there just to fill the empty silence of a room. If you’re going to listen to Quran, then we need to listen to it and reflect on what is being said. It can’t be just left on like a TV while doing chores.

So. Is music halal? The studies and discussions that I’ve done and had with my teachers convinces me of the opinion that yes - certain kinds of music are halal - but the answer to that question is research and a decision you’ll have to make (along with guidance from scholars you trust). Along with teaching people that certain types of music are halal, we must also teach self-accountability and responsibility in choosing music that is healthy for the soul, and not music that influences or warps the heart into a hyperemotional, sexualized, depressed lump of flesh. Rather, listen to things that spark remembrance of Allah, of His creation, His graces, and all things that lead back to Him.

Also, if you feel that music is halal (after researching the issue), then don’t make those who abstain from it completely feel like they’re losers or lame. That’s their personal level oftaqwa, and they’re abstaining from it for reasons that are known to them, reasons that help them get closer to Allah. Ask yourself, though, “what songs are on my playlists?” and “what do these songs do to my emotions, my worldview, my mind?”

The Prophet, peace be upon him, said: “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and causes disturbance in the breast even though people again and again have given you their legal opinion.”

If you choose not to listen to music, to abstain from it, don’t cause an issue with people who are accepting of the legal rulings permitting certain types of wholesome music, including instruments.

Live and let live.

And Allah knows best.

arm

Source

Haram police and Cyber bullying

I really appreciated this comment from Egyptian Princess

This little doodle I made is intended to illustrate something that’s caught my attention lately. I can’t help but notice all the hate within the Tumblr Ummah, especially for Hijabis. Heck, I didn’t even know the word ”Hoejabi” before I started Tumblr. I can’t believe how negative people here are. 
     It seems like most Muslimahs on this site are magnets for Haram Police. (Thankfully, no one has said anything to me yet, but I figure it’s just a matter of time.) It’s astonishing, really, to see people say these things. ”You use bad language”, ”Your posts are un-Islamic”, and for people that post pictures of themselves, ”Your clothes are too tight”, or ”You wear makeup” or ”You do your eyebrows”, all the way up to ”You’re a slut”, there seems to be no shortage of things these people find to nitpick. The most annoying part is that this rarely happens in real life, but people find safety to say things like this behind their screens, on anon. 
     My qestion to the Haram Police is: Who made you an authority? You’re not a mufti/shaykh/’alim/mullah/imam, you’re just some kid with a computer. Nobody gave you the power to evaluate someone’s Muslim-ness. You don’t know what’s in a person’s heart, and therefore, you have no right to pass judgement. If your intention is to help your fellow Muslims, them by all means, do so. But please do so in a manner that is respectful and uncondescending, because as of now, all you’re doing is bullying. 

There’s enough people in the world that hate us, and we’re not making it any better by hating each other.

Biofuels, haram?

Wow. As if the debate around using ethanol to fuel cars weren't already complicated enough, now an Islamic scholar has suggested that driving or even riding in a vehicle fueled by ethanol could be considered a sin for observant Muslims.

The opinion comes from Sheikh Mohamed al-Najimi, of the Islamic Jurisprudence Academy in Saudi Arabia. It is based on the part of Islamic law derived from a statement by the prophet in which dealing with alcohol in any form--including purchase, sale, transport, consumption, and manufacture--is strictly prohibited.

The sheikh urged that the issue of ethanol-powered vehicles should be studied by Islamic religious scholars, and stressed that the statement was not a fatwa but simply his own opinion. He noted that any ban would extend beyond Islamic countries to cover observant Muslims in other countries. This might include tourists, students abroad, and other groups.

Sheikh Mohamed Al-Najimi, member of the Saudi Islamic Jurisprudence Academy, based his statement on a saying by the prophet that prohibited all kinds of dealings with alcohol including buying, selling, carrying, serving, drinking, and manufacturing, the Saudi newspaper Shams reported Thursday.

Bio fuel is becoming increasingly popular in the West for its relatively low price and as an environmentally-friendly source of energy..

In the past few years, millions of organic-fuel cars have been manufactured in Europe, the United States, Brazil, China, and India.

The Muslim Community Lobby Ireland's blog points out that, in addition to Sheikh Mohamed's position being incorrect, ironically, the very word alcohol is of Arabic origin and it was Persian chemists in the 8th and 9th centuries who perfected distilling pure ethanol for use in perfumes and eyeliner. The process was then introduced into Europe, after being translated by European scholars in the 12th century.

I have not yet seen any authoritative fatwa on this topic but there are fatwas on Islam Online pointing to the answer of this:

“There are many types of alcohol, actually there are hundreds of members in alcohol family. Among them ethyl is the best known and this alcohol is generally used in beverages. There are some types of alcohol that are denatured and are used in perfumes and other cleansing agents. The rubbing alcohol does not contain ethyl alcohol. It is dangerous for drinking and may cause blindness and death. The external use of such alcohol is not forbidden in Islam.

According to the Qur’an and Sunnah, it is Haram to drink alcohol or alcoholic beverages. Even a small amount of alcohol is Haram and it must be avoided. However, jurists have differed on the Najasah or the physical impurity of alcohol. Some of them consider it Najis (impure), meaning that if it touches the body and clothes then it must be washed. There are others who do not consider it Najis. There are many jurists who have allowed the use of rubbing alcohol and the use of perfumes that contain alcohol.”