Ruling on medical insurance made by institutions and companies on the employees and their families – alifta

Source : alifta.com – Issued by the Permanent Committee

Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:

1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.

2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.

At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?

Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?

A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’
[Issued by the Permanent Committee, Fatwa no. 19399]

Over Socializing – Having too many acquaintances – Sufyaan ath-Thawri

Keep Only a Few Friends

Sufyaan ath-Thawri (may Allah have mercy on him) said that one foolishly compromised one’s religion when one kept too many friends. Having too many acquaintances diverts one from one’s duty towards one’s Lord, for a person who has many friends is always busy socializing with them and fulfilling their rights over him; so he becomes preoccupied with people when he really should be preoccupied with his religious duties. The ill-effects of being too gregarious can last well beyond a social gathering. Sufyaan said, “I might meet a brother and as a result, remain heedless (of what I should be doing) for an entire month.”

A friend, Sufyaan insisted, should be someone who helps one to improve as a Muslim; otherwise he is not worth keeping as a friend. Sufyaan expressed this sentiment when he sad, “If someone is not with you, then he is against you.”

And Yousuf ibn Asbaat reported that he heard Sufyaan ath-Thawri say, “Whenever I spoke contrary to the desires of any man, he, regardless of who he was, would inevitably become furious with me. The people of knowledge and piety have departed.”

Sufyaan once advised someone to test the character of the person he wanted to befriend. Sufyaan said, “Choose whoever you want as your companion. But when you have made your choice, make him angry, and then order someone to go and ask him what he thinks about you-without him knowing that you sent that person.”

Bakr ibn Muhammad Al-‘Aabid related that Sufyaan ath-Thawri once said to him, “Direct me to a man with whom I can keep company.” Sufyaan said, “You are searching for something that cannot be found.”

Khalf ibn Ismaa’eel Al-Barzaanee reported that he heard Sufyaan ath-Thawri said, “Acquaint yourself with fewer people, and as a result, you will backbite less (frequently).”

Source: ‘Biography of Imam Sufyaan ath-Thawri ‘. this book is sold by dar-us-salaam and the author is “Salaahud-Deen ibn Ali ibn Abdul-Maujood”. Sufyaan Ath-Thawri: A True Mountain of Knowledge & the Leader of Believers in Hadeeth

The Reward of Being Busy in the Service of Allah – Imam Ibn al Qayyim

A Precious Gem: The Reward of Being Busy in the Service of Allah

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant’s heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

Allah, the Almighty says in the Qur’an which means,

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur’an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him”

(Az-Zukhruf, 43:36)

Abu Sufyan bin ‘Uyaynah said, “You will never bring forward any famous proverb but I will bring the likeness of it from the Qur’an,” Thereupon someone said to him, “So where is in the Qur’an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Qur’anic verse.

Source : AL-FA WAID: A Collection of Wise Sayings – Imam Ibn al Qayyim
Al Bayaan Translation

A Precious Gem: The Reward of Being Busy in the Service of Allah

Visits made during Sha‘ban to the grave of Prophet Hud – Fatwas of Nur Ala Al-Darb

Fatwas > Sha`ban Fatwas > Visits made during Sha‘ban to the grave of Prophet Hud

Source : alifta.com

Q: A brother from Hadramawt asks: During the month of Sha‘ban, people come to out town Hadramawt to visit the grave of Prophet Hud (Peace be upon him), whose grave is thought to be located in Al-Ahqaf, near Hadramawt. The journey there takes five hours by car. With this false belief, from our viewpoint, a great number of people, i.e. thousands of people, drive to this place, where they ascend a mountain to a room at the top of it that contains two or three graves. They lean against these graves, touch them, weep over them, call upon them and seek their blessings. When they have finished doing this they descend. They do this for about four days. They liken this practice to Sa‘y (going between Safa and Marwah during Hajj). They appointed certain places incarnating the body of Prophet Hud (peace be upon him): There is a pebble they call the nose of Prophet Hud; there is another smooth one that has the trace of his foot, which is called Al-Dahqah and its length is about three cubits; and a third one is claimed to be his feet wherein women hoping for husbands put some pebbles in the hope that they will find what they aspire to and similarly this is practiced by wives hoping to have babies. They claim that it is advised that one should pay this visit and that the predecessors among the Awliya’ (pious people) established this visit and called people to make it, like for example, the Faqih (Jurisprudent) immigrating to Allah, Ahmad ibn ‘Isa, and so on. They continue in this way describing this practice. O Shaykh ‘Abdul-‘Aziz finally, we seek your instruction and advice. What should they do?

A: First: The location of the grave of Allah’s Prophet, Hud (Peace be upon him), is not known. Their claim that this grave belongs to Prophet Hud in Al-Ahqaf is baseless. The only known graves among those attributed to the Prophets are that of Prophet Muhammad (peace be upon him) and that of Ibrahim Al-Khalil (Abraham, peace be upon him) in the well-known cave in Al-Khalil, the Levant, Palestine. The graves of Prophets Hud, Salih, Nuh, and the other prophets are not known. Likewise, the claim that the grave of Prophet Hud lies in Al-Ahqaf and that it is in the room mentioned by the inquirer, is all baseless and false. No graves are known among the graves of the Prophets other than that of our Prophet Muhammad (peace be upon him) and that of Al-Khalil.

What these people are doing is Munkar (unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. Rather, it is one of the forbidden acts tantamount to Shirk (associating others with Allah in His Divinity or worship). Supplicating to Allah’s Prophet Hud and Tabarruk (seeking blessings) through the pebbles claimed to belong to his grave and his body are acts tantamount to major Shirk. Seeking blessings through this; seeking husbands or offspring are all Munkar and among the forbidden acts that are tantamount to Shirk. Children are to be sought only from Allah, Who (may He be Glorified and Exalted) gives progeny. The same applies to hoping for a husband as this is to be sought from Allah, not from stones attributed to Hud or a grave attributed to Hud. One’s needs cannot be demanded from Hud himself (peace be upon him). One cannot say: “O Hud, grant us children or bless them for us.” This is to be directed to Allah (may He be Glorified and Exalted) Alone. All that is practiced by the ignorant people in this regard is Munkar that must be condemned. Muslims of sound intellect have to forbid them from this and scholars have to warn them against this. They should not be misled by the practice of ignorant people or acts introduced by some Sufis or some idolaters in this regard; all this is wrong.

‘Ibadah (worship) is an exclusive Right of Allah (may He be Exalted):Surah Al-Fatihah, 1: 5 You (Alone) we worship, and You (Alone) we ask for help (for each and everything). It is Allah (may He be Glorified and Exalted) Who confers blessings that cannot be sought from neither stones, nor graves, nor trees, nor from Allah’s Prophet, Hud, nor from anyone else. When the Sahabah (Companions of the Prophet) saw a tree (called Dhat Anwat) that was loved by the Kafirs (disbelievers) who would hang their weapons on it hoping for its blessing, they asked the Prophet (peace be upon him), saying: “O Messenger of Allah! Make for us a Dhat Anwat as they have a Dhat Anwat.” He (peace be upon him) said, “Allahu Akbar (Allah is the Greatest)! Verily these are the ways of earlier nations. By the One in Whose Hand is my soul, you have said exactly as the Children of Israel had said to Musa (Moses): Make for us an ilah (a god) as they have alihah (gods).” The Prophet (peace be upon him) likened their saying: “Make for us a Dhat Anwat…” to the saying of the Children of Israel: “Make for us an ilah (a god)…” It is well-known that associating another god with Allah is major Kufr (disbelief). Accordingly, it is not permissible to associate any other god with Allah, neither from idols, nor from trees, nor from angels, nor from the Messengers, nor from any human beings or Jinn. Rather, ‘Ibadah is due only to Allah (may He be Glorified and Exalted). The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. It is Allah (may He be Glorified) Who says:Surah Al-Baiyyinah, 98: 5 And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him) And:Surah Al-Isra’, 17: 23 And your Lord has decreed that you worship none but Him. And:
Surah Ghafir, 40: 14 So, call you (O Muhammad peace be upon him and the believers) upon (or invoke) Allâh making (your) worship pure for Him (Alone) (by worshipping none but Him and by doing religious deeds sincerely for Allâh’s sake only and not to show off and not to set up rivals with Him in worship), however much the disbelievers (in the Oneness of Allâh) may hate (it). And:Surah Al-Zumar, 39: 2 So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. The Prophet (peace be upon him) after asking Mu‘adh about the Right of Allah over His Slaves to which Mu‘adh answered, “Allah and His Messenger know best”, taught him saying, The Right of Allah over His Slaves is that they should worship Him and not associate anything with Him. Thus, the Right of Allah over His Slaves is that they should worship Him Alone in their making Du‘a’ (supplication), asking help, Salah (Prayer), Sawm (Fasting), sacrificing animals, vowing and seeking blessings. All this must be dedicated to Allah Alone (may He be Glorified and Exalted):Surah Al-Baqarah, 2: 163 And your Ilâh (God) is One Ilâh (God – Allâh), Lâ ilâha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful. The Prophet (peace be upon him) said: If you ask, ask Allah; and if you seek help, seek help from Allah. The same ruling applies to what is practiced by some ignorant people by the grave of the Prophet (peace be upon him) regarding supplicating to him or seeking his help or support. All these are forbidden acts that are tantamount to Shirk. The same applies to what is practiced by some people by the grave of Al-Badawy, Al-Husayn ibn ‘Ali (may Allah be pleased with him), or by the grave of Ibn ‘Araby in Syria or by the grave of Shaykh ‘Abdul-Qadir Al-Jilany in Iraq. With regard to the practices of ignorant people who call upon deceased people and seek their help, all this is tantamount to Kufr and Shirk.

It is obligatory: to dedicate all ‘Ibadah (worship) to Allah Alone, to call upon none but Him (may He be Glorified and Exalted), and not to seek victory, support or remedy neither from the deceased, nor from trees or stones. All this is to be sought from Allah Alone (may He be Glorified and Exalted). Human beings are to be asked for what is within their ability to do, provided that they are alive and present, not dead or absent; the dead should not be sought out for anything. Rather, one can seek the help of those who are alive and present, if this is within their capacity. One can say: O brother, help me to do such and such a thing, if this is within their capacity; loan us such and such a thing; or help me repair my house or my car. There is nothing wrong to say this verbally, by sending a letter, or by phoning.

However, the deceased, the trees, stones, idols, or stars, are not to be asked for anything because this is tantamount to major Shirk, may Allah protect us! In fact, this is tantamount to worshipping them besides or instead of Allah (may He be Glorified and Exalted). Thus, Muslims should beware of what Allah forbade them from. They should have sound knowledge of their religion and address their questions to qualified scholars who are well-known for adhering to the Sunnah and have correct ‘Aqidah (creed). People should ask them about the Religion of Allah and about what is ambiguous for them. They should not blindly follow the customs and practices that are only done by ignorant people. Allah (may He be Glorified) says:Surah Al-An`am, 6: 163 He has no partner. And of this I have been commanded, and I am the first of the Muslims. And:Surah Al-Kawthar, 108: 1 Verily, We have granted you (O Muhammad peace be upon him) Al-Kauthar (a river in Paradise). Surah Al-Kawthar, 108: 2 Therefore turn in prayer to your Lord and sacrifice (to Him only). Thus, Salah (Prayer) and sacrifice are to be made to Allah Alone. The same applies to Du‘a’.

Allah (May He be Glorified) says:Surah Al-Jinn, 72: 18 And the mosques are for Allâh (Alone); so invoke not anyone along with Allâh. Thus, it is Allah (may He be Glorified and Exalted) Alone Who is to be supplicated and hoped in. It is He Who is to be drawn nearer to by vows, sacrifices, Salah, and Sawm. May Allah help Muslims be enlightened in their religion! May He set right the affairs of Muslim scholars and guide them to enlighten their brothers and teach them what confuses them.

Source: Fatwas of Nur `Ala Al-Darb

Source

Advice: How to Set Your State Aright – Imam Ibn al Qayyim

Let’s strive to be close to Allah.

Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.

However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.

Source: AL-FA WA’ID: A Collection of Wise Syaings – Imam Ibn al Qayyim
Al Bayaan Translation Services

“And it may be that you dislike a thing which is good for you” – Imam Ibn al Qayyim

Source: AL-FAWAID: A Collection of Wise Sayings

Allah, the Almighty says,which means,
“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” (AI-Baqarah, 2:216)

In this Qur’anic Verse, there are several judgments, meanings and benefits for the servant.    If the    servant knows    that misfortune can produce a desirable thing, and that the desirable thing can produce a misfortune, he would not feel secure against the harm that can come from delight, and he would not lose hope of delight to come from harm, for he does not know the outcomes of things. Verily, it is Allah Who knows about that which the servant does not know, and in this context the following issues must be noted:

Nothing is more beneficial for him than abiding by the judgments of Allah, even if it is difficult for him at the beginning, because all its outcomes are good, delightful, and pleasurable. In the same way, nothing is more harmful for him than committing what is forbidden, even if he loves it. All its outcomes are pain, grief, evil and misfortune.

Furthermore, the mind bears little pain in comparison to the great pleasure and abundant good that it will experience, and likewise man is expected to avoid little in exchange for great rewards and preventing great pain and long term evil.

In this way, we can see that the perception of the ignorant does not go beyond the basics of life; his perception does not reach the goals, but the intelligent person always keeps his eye on the goals behind his actions in life.

The intelligent person perceives forbidden things like delicious food, which contain fatal poison. Whenever its pleasure arouses his interest, the reality of the poison would push him away from it. Also, he perceives the orders of Allah as bitter medicine that leads to good health and recovery.

Whenever its bitterness urges him not to take it, the reality of its usefulness leads him to comply. This requires knowledge that is more than the rudiments of the religion in order to understand the essential goals. It also requires strong patience to adjust oneself to it, in order to bear the difficulties that will be encountered for the sake of the goal. So if he loses certainty and patience, it would be difficult to achieve the goal, and on the other hand if his certainty and patience is strong, every difficulty would be rendered easy for him for the sake of permanent good and eternal pleasure.

There are other meanings of this verse. It also requires the servant to leave all his affairs in the Hands of the One Who knows the outcomes of all things, and to be pleased with whatever He chooses for him.

Also, the meanings of the verse include the fact that he should not propose or choose for his Lord, and should not ask Him for that which he has no knowledge of, for his harm and ruin may be in it and yet he does not know. He should simply ask his Lord to choose good for him and make him pleased with His choice, for that indeed would be the best ending. Also when he  leaves all his affairs to his Lord, and is satisfied with His choice for him, Allah will support him by providing him with ability, determination and patience. He, the Almighty would also keep him away from the evil that the servant would have encountered if he had chosen for himself. He would show him some of the positive outcomes of His Choice, which he would not have attained if he had chosen for himself.

Such thinking relieves him of the burdens of trying to choose for himself as Allah frees his heart from estimations and arrangements, which fluctuate in difficulty. And in spite of this, the servant would always be surrounded by what was initially preordained for him. If he is pleased with the Choice of Allah, the preordainment would grant him what is praiseworthy, worthy of thanks and worthy of Allah’s Mercy. Otherwise, the preordainment would incur on him all that is dispraised and unworthy of Allah’s Mercy, because it was his own choice. When he truly leaves his affairs to Allah and truly becomes pleased with that, he would be surrounded by kindness and care in the preordainment, and he would be under the care and kindness of Allah. His Kindness protects him from that which he fears and His Care makes it easy for him to bear that
which He preordained.

When the pre-ordainment is implemented upon the servant, the greatest cause of its implementation would be his trying to avoid it. Therefore, there is nothing more beneficial for him than submission.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

A Precious Gem: Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed – Imam Ibn al Qayyim

AL-FAWA’ID: A Collection of Wise Syaings

Forbidden pleasure is combined with ugliness and it will cause pain after the moment has passed. If you feel strongly inclined toward it, you should think about the pain it will leave behind. It is necessary to compare the two matters and discover the difference between them.

Suffering pain while worshiping Allah is combined with a good soul that will bear the fruit of pleasure and relief. When the soul finds it heavy and thinks to stop the pain and then compares the end results of the two  matters, he will surely prefer the way of hardship.

If you feel pain because of deeds, you should think about the happiness, joy, and pleasure you will gain, then the pain will seem easy to bear. If you get hurt because of abandoning some kind of forbidden pleasure, you should think about the pain that follows it and compare the two kinds.

To make the correct choice, you must know the reasons and consequences of each act and then choose that which is more deserving and useful. Whoever succeeds at doing this, would choose the better and prefer it. Whoever thinks about this Worldly life and the Hereafter, would know that he will never gain either of them except by hardship. He should bear this hardship in order to gain the best and more lasting of them.

Rendered into English by: Bayan Translation Services
Translation of Umm Al-Qura For Translation, Publishing and Distribution

Shaykh al-Albaanee on Differentiating Between Aqidah and Manhaj

Shaykh Naasir ud-Deen al-Albaanee (rahimahullaah) was asked:

Some of the youth differentiate between the aqidah of the Salaf and the manhaj of the Salaf so you see some of them upon the aqidah of the Salaf yet they allow themselves to work with some of the methodologies that exist today, even though there maybe what opposes the manhaj of the Salaf within them in terms of practice. So is there a binding link between the aqidah and manhaj of the Salaf in the practical implementation of the Salafi manhaj.

He replied:

That which I believe and worship Allaah with is that there are both generalities (in similarity) and specific (aspects) between the Salafi manhaj and aqidah. Aqidah is more specific than manhaj as all of you know. Aqidah has a link with what is called – in the view of many of the Jurists – the “knowledge of tawhid“, and this is the chief and fundamental aspect of Islaam. However, manhaj is more vast than aqidah or tawhid. As for those who claim that the differentiation that has come in this question (between aqidah and manhaj), then they desire by this to make it permissible for themselves to adopt ways and means in their daw’ah to Islaam which the Salaf us-Salih were not upon. To say this in a different way, they consider that they have the liberty to adopt whatever ways and means they think will help them to convey (and actualise) Islaam, and you are aware of the examples of this type or these types of means.For example, open demonstrations and rallies in order to force the rulers to turn their attention to what the society complains about and similar matters. So we say that what has come in the Book and the Sunnah and what the Salaf us-Salih were upon with respect to objectives, goals and ways and means are sufficient for the Ummah. However, the reason which leads some of the people to permit themselves to adopt these ways and means, in fact it is correct for me to say that they permit themselves to blindly-follow the disbelievers in the ways that they have adopted in order to actualise what they call either democracy or social justice and other such words which have no reality to them. So they – I mean these Muslims – permit themselves to blindly follow the disbelievers in these ways and means.

We say, our Lord, the Mighty and Majestic has made removed us from having any need, by our Shari’ah, of this separation which has been explained (i.e. between aqidah and manhaj) and that we should be needy of the disbelievers and that we should take from their ways and means, which might be good for them, (but) only because they have no Shari’ah by which they guide themselves. It is for this reason that we say that manhaj is more vast than aqidah and tawhid, hence it is necessary to adhere to what the Salaf us-Salih were upon with respect to both these affairs; the one that is vast (manhaj) first and foremost and the one that is more narrow (tawhid), meaning aqidah.

Source: al-Asaalah Magazine, Volume 22.