Is it permissible for a woman to slaughter an animal? – Shaykh Abdul-Azeez Bin Baz

The Ruling on a Woman’s Slaughter

Question:
Is it permissible for a woman to slaughter an animal? And is it permissible to eat from it?

Answer:

It is permissible for a woman to slaughter an animal, the same as a man, as has been confirmed by the Sunnah from the Messenger of Allaah sallallaahu ‘alaihi wa sallam. It is permissible to eat from the animal she has slaughtered, if she is a Muslim or one of the People of the Scripture and the animal was slaughtered according to the Islamic Law, even if a man was available to do it for her. It is not a condition for the permissibility of her sacrificial animal that there be no man present.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Darussalam, vol 6, page 315

The Story of the People of the Elephant (Tafseer of Suratul-Fil – Ibn Kathir)

[Taken from Tafseer Ibn Kathir]

A Summary of the Story of the People of the Elephant

This is the story of the people of the Elephant, in brief, and summarized. It has already been mentioned in the story of the People of the Ditch that Dhu Nuas, the last king of Himyar, a polytheist — was the one who ordered killing the People of the Ditch. They were Christians and their number was approximately twenty thousand. None of them except a man named Daws Dhu Tha`laban escaped. He fled to Ash-Sham where he sought protection from Caesar, the emperor of Ash-Sham, who was also a Christian. Caesar wrote to An-Najashi, the king of Ethiopia (Abyssinia), who was closer to the home of the man. An-Najashi sent two governors with him: Aryat and Abrahah bin As-Sabah Abu Yaksum, along with a great army. The army entered Yemen and began searching the houses and looting in search of the king of Himyar (Dhu Nuwas). Dhu Nuwas was eventually killed by drowning in the sea. Thus, the Ethiopians were free to rule Yemen, with Aryat and Abrahah as its governors. However, they continually disagreed about matters, attacked each other, fought each other and warred against each other, until one of them said to the other, “There is no need for our two armies to fight. Instead let us fight each other (in a duel) and the one who kills the other will be the ruler of Yemen.” So the other accepted the challenge and they held a duel. Behind each man was a channel of water (to keep either from fleeing). Aryat gained the upper hand and struck Abrahah with his sword, splitting his nose and mouth, and slashing his face. But `Atawdah, Abrahah’s guard, attacked Aryat and killed him. Thus, Abrahah returned wounded to Yemen where he was treated for his injuries and recovered. He thus became the commander of the Abyssinian army in Yemen.

Then the king of Abyssinia, An-Najashi wrote to him, blaming him for what had happened (between him and Aryat) and threatened him, saying that he swore to tread on the soil of Yemen and cut off his forelock. Therefore, Abrahah sent a messenger with gifts and precious objects to An-Najashi to appease him and flatter him, and a sack containing soil from Yemen and a piece of hair cut from his forelock. He said in his letter to the king, “Let the king walk upon this soil and thus fulfill his oath, and this is my forelock hair that I send to you.” When An-Najashi received this, he was pleased with Abrahah and gave him his approval. Then Abrahah wrote to An-Najashi saying that he would build a church for him in Yemen the like of which had never been built before. Thus, he began to build a huge church in San`a’, tall and beautifully crafted and decorated on all sides. The Arabs called it Al-Qullays because of its great height, and because if one looked at it, his cap would be in danger of falling off as he tilted his head back. Then Abrahah Al-Ashram decided to force the Arabs to make their pilgrimage to this magnificent church, just as they had performed pilgrimage to the Ka`bah in Makkah. He announced this in his kingdom (Yemen), but it was rejected by the Arab tribes of `Adnan and Qahtan. The Quraysh were infuriated by it, so much so that one of them journeyed to the church and entered it one night. He then relieved himself in the church and ran away (escaping the people). When its custodians saw what he had done, they reported it to their king, Abrahah, saying; “One of the Quraysh has done this in anger over their House in whose place you have appointed this church.” Upon hearing this, Abrahah swore to march to the House of Makkah (the Ka`bah) and destroy it stone by stone. Muqatil bin Sulayman mentioned that a group of young men from the Quraysh entered the church and started a fire in it on an extremely windy day. So the church caught on fire and collapsed to the ground. Due to this Abrahah prepared himself and set out with a huge and powerful army so that none might prevent him from carrying out his mission. He took along a great, powerful elephant that had a huge body the like of which had never been seen before. This elephant was called Mahmud and it was sent to Abrahah from An-Najashi, the king of Abyssinia, particularly for this expedition. It has also been said that he had eight other elephants with him; their number was also reported to be twelve, plus the large one, Mahmud — and Allah knows best. Their intention was to use this big elephant to demolish the Ka`bah. They planned to do this by fastening chains to the pillars of the Ka`bah and placing the other ends around the neck of the elephant. Then they would make the elephant pull on them in order to tear down the walls of the Ka`bah all at one time. When the Arabs heard of Abrahah’s expedition, they considered it an extremely grave matter. They held it to be an obligation upon them to defend the Sacred House and repel whoever intended a plot against it. Thus, the noblest man of the people of Yemen and the greatest of their chiefs set out to face him (Abrahah). His name was Dhu Nafr. He called his people, and whoever would respond to his call among the Arabs, to go to war against Abrahah and fight in defense of the Sacred House. He called the people to stop Abrahah’s plan to demolish and tear down the Ka`bah. So the people responded to him and they entered into battle with Abrahah, but he defeated them. This was due to Allah’s will and His intent to honor and venerate the Ka`bah.

The army continued on its way until it came to the land of Khath`am where it was confronted by Nufayl bin Habib Al-Kath`ami along with his people, the Shahran and Nahis tribes. They fought Abrahah but he defeated them and captured Nufayl bin Habib. Initially he wanted to kill him, but he forgave him and took him as his guide to show him the way to Al-Hijaz.

When they approached the area of At-Ta’if, its people — the people of Thaqif — went out to Abrahah. They wanted to appease him because they were fearful for their place of worship, which they called Al-Lat. Abrahah was kind to them and they sent a man named Abu Righal with him as a guide. When they reached a place known as Al-Mughammas, which is near Makkah, they settled there. Then he sent his troops on a foray to capture the camels and other grazing animals of the Makkans, which they did, including about two hundred camels belonging to `Abdul-Muttalib. The leader of this particular expedition was a man named Al-Aswad bin Mafsud. According to what Ibn Ishaq mentioned, some of the Arabs used to satirize him (because of the part he played in this historical in this historical incident). Then Abrahah sent an emissary named Hanatah Al-Himyari to enter Makkah, commanding him to bring the head of the Quraysh to him. He also commanded him to inform him that the king will not fight the people of Makkah unless they try to prevent him from the destruction of the Ka`bah. Hanatah went to the city and he was directed to `Abdul-Muttalib bin Hashim, to whom he relayed Abrahah’s message. `Abdul-Muttalib replied, “By Allah! We have no wish to fight him, nor are we in any position to do so. This is the Sacred House of Allah, and the house of His Khalil, Ibrahim, and if He wishes to prevent him (Abrahah) from (destroying) it, it is His House and His Sacred Place (to do so). And if He lets him approach it, by Allah, We have no means to defend it from him.” So Hanatah told him, “Come with me to him (Abrahah).” And so `Abdul-Muttalib went with him. When Abrahah saw him, he was impressed by him, because `Abdul-Muttalib was a large and handsome man. So Abrahah descended from his seat and sat with him on a carpet on the ground. Then he asked his translator to say to him, “What do you need” `Abdul-Muttalib replied to the translator, “I want the king to return my camels which he has taken from me which are two hundred in number.” Abrahah then told his translator to tell him, “I was impressed by you when I first saw you, but now I withdraw from you after you have spoken to me. You are asking me about two hundred camels which I have taken from you and you leave the matter of a house which is (the foundation of) religion and the religion of your fathers, which I have come to destroy and you do not speak to me about it” `Abdul-Muttalib said to him, “Verily, I am the lord of the camels. As for the House, it has its Lord Who will defend it.” Abrahah said, “I cannot be prevented (from destroying it).” `Abdul-Muttalib answered, “Then do so.” It is said that a number of the chiefs of the Arabs accompanied `Abdul-Muttalib and offered Abrahah a third of the wealth of the tribe of Tihamah if he would withdraw from the House, but he refused and returned `Abdul-Muttalib’s camels to him. `Abdul-Muttalib then returned to his people and ordered them to leave Makkah and seek shelter at the top of the mountains, fearful of the excesses which might be committed by the army against them. Then he took hold of the metal ring of the door of the Ka`bah, and along with a number of Quraysh, he called upon Allah to give them victory over Abrahah and his army. `Abdul-Muttalib said, while hanging on to the ring of the Ka`bah’s door, “There is no matter more important to any man right now than the defense of his livestock and property. So, O my Lord! Defend Your property. Their cross and their cunning will not be victorious over your cunning by the time morning comes.” According to Ibn Ishaq, then `Abdul-Muttalib let go of the metal ring of the door of the Ka`bah, and they left Makkah and ascended to the mountains tops. Muqatil bin Sulayman mentioned that they left one hundred animals (camels) tied near the Ka`bah hoping that some of the army would take some of them without a right to do so, and thus bring about the vengeance of Allah upon themselves.

When morning came, Abrahah prepared to enter the sacred city of Makkah. He prepared the elephant named Mahmud. He mobilized his army, and they turned the elephant towards the Ka`bah. At that moment Nufayl bin Habib approached it and stood next to it, and taking it by its ear, he said, “Kneel, Mahmud! Then turn around and return directly to whence you came. For verily, you are in the Sacred City of Allah.” Then he released the elephant’s ear and it knelt, after which Nufayl bin Habib left and hastened to the mountains. Abrahah’s men beat the elephant in an attempt to make it rise, but it refused. They beat it on its head with axes and used hooked staffs to pull it out of its resistance and make it stand, but it refused. So they turned him towards Yemen, and he rose and walked quickly. Then they turned him towards Ash-Sham and he did likewise. Then they turned him towards the east and he did the same thing. Then they turned him towards Makkah and he knelt down again. Then Allah sent against them the birds from the sea, like swallows and herons. Each bird carried three stones the size of chickpeas and lentils, one in each claw and one in its beak. Everyone who was hit by them was destroyed, though not all of them were hit. They fled in panic along the road asking about the whereabouts of Nufayl that he might point out to them the way home. Nufayl, however, was at the top of the mountain with the Quraysh and the Arabs of the Hijaz observing the wrath which Allah had caused to descend on the people of the elephant. Nufayl then began to say, “Where will they flee when the One True God is the Pursuer For Al-Ashram is defeated and not the victor. Ibn Ishaq reported that Nufayl said these lines of poetry at that time,

“Didn’t you live with continued support We favored you all with a revolving eye in the morning (i.e., a guide along the way). If you saw, but you did not see it at the side of the rock covered mountain that which we saw. Then you will excuse me and praise my affair, and do not grieve over what is lost between us. I praised Allah when I saw the birds, and I feared that the stones might be thrown down upon us. So all the people are asking about the whereabouts of Nufayl, as if I have some debt that I owe the Abyssinians.” `Ata’ bin Yasar and others have said that all of them were not struck by the torment at this hour of retribution. Rather some of them were destroyed immediately, while others were gradually broken down limb by limb while trying to escape. Abrahah was of those who was broken down limb by limb until he eventually died in the land of Khath`am. Ibn Ishaq said that they left (Makkah) being struck down and destroyed along every path and at every water spring. Abrahah’s body was afflicted by the pestilence of the stones and his army carried him away with them as he was falling apart piece by piece, until they arrived back in San`a’. When they arrived there he was but like the baby chick of a bird. And he did not die until his heart fell out of his chest. So they claim. Ibn Ishaq said that when Allah sent Muhammad with the prophethood, among the things that he used to recount to the Quraysh as blessings that Allah had favored them with of His bounties, was His defending them from the attack of the Abyssinians. Due to this they (the Quraysh) were allowed to remain (safely in Makkah) for a period of time. Thus, Allah said,

(Have you not seen how your Lord dealt with the Owners of the Elephant Did He not make their plot go astray And He sent against them birds, in flocks (Ababil). Striking them with stones of Sijjil. And He made them like `Asf, Ma’kul.)

(For the Ilaf of the Quraysh, their Ilaf caravans, in winter and in summer. So, let them worship the Lord of this House, Who has fed them against hunger, and has made them safe from fear.) (106:1-4) meaning, that Allah would not alter their situation because Allah wanted good for them if they accepted Him. Ibn Hisham said, “Al-Ababil are the groups, as the Arabs do not speak of just one (bird).” He also said, “As for As-Sijjil, Yunus An-Nahwi and Abu `Ubaydah have informed me that according to the Arabs, it means something hard and solid.” He then said, “Some of the commentators have mentioned that it is actually two Persian words that the Arabs have made into one word. The two words are Sanj and Jil, Sanj meaning stones, and Jil meaning clay. The rocks are of these two types: stone and clay.” He continued saying, “Al-`Asf are the leaves of the crops that are not gathered. One of them is called `Asfah.” This is the end of what he mentioned. Hammad bin Salamah narrated from `Asim, who related from Zirr, who related from `Abdullah and Abu Salamah bin `Abdur-Rahman that they said,

(birds Ababil.) “In groups.” Ibn `Abbas and Ad-Dahhak both said, “Ababil means some of them following after others.” Al-Hasan Al-Basri and Qatadah both said, “Ababil means many.” Mujahid said, “Ababil means in various, successive groups.” Ibn Zayd said, “Ababil means different, coming from here and there. They came upon them from everywhere.” Al-Kasa’i said, “I heard some of the grammarians saying, “The singular of Ababil is Ibil.” Ibn Jarir recorded from Ishaq bin `Abdullah bin Al-Harith bin Nawfal that he said concerning Allah’s statement,

(And He sent against them birds, Ababil.) “This means in divisions just as camels march in divisions (in their herds).” It is reported that Ibn `Abbas said,

(And He sent against them birds, Ababil.) “They had snouts like the beaks of birds and paws like the paws of dogs.” It has been reported that `Ikrimah said commenting on Allah’s statement,

(birds, Ababil.) “They were green birds that came out of the sea and they had heads like the heads of predatory animals.” It has been reported from `Ubayd bin `Umayr that he commented:

(birds, Ababil.) “They were black birds of the sea that had stones in their beaks and claws.” And the chains of narration (for these statements) are all authentic. It is reported from `Ubayd bin `Umayr that he said, “When Allah wanted to destroy the People of the Elephant, he sent birds upon them that came from sea swallows. Each of the birds was carrying three small stones — two stones with its feet and one stone in its beak. They came until they gathered in rows over their heads. Then they gave a loud cry and threw what was in their claws and beaks. Thus, no stone fell upon the head of any man except that it came out of his behind (i.e., it went through him), and it did not fall on any part of his body except that it came out from the opposite side. Then Allah sent a severe wind that struck the stones and increased them in force. Thus, they were all destroyed.”

PS: Teach your children the below story

In times of calamity, people divide into four levels – Shaykh ibn Uthaymeen

Bismillaah

Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end result s of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and  and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:

“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen | Darussalam English Publications

One Sin led to his Repentance – Stories of Repentance

A righteous man was once asked to tell the story of the pivotal moment of his life, the moment in which he first began to apply the teachings of Islam, and the following was his answer:

When I was a young man, I would not hesitate to perpetrate any sin that was made available to me. Then, one day, I saw a young woman who was perhaps the most beautiful woman I had ever seen. Much tempted by her, I indicated to her that I wanted her to approach me. She seemed nervous, but I thought that she would probably agree to satisfy my sexual desires for money. She approached me with what seemed to be a great deal of trepidation, and when she actually stood before me, she looked extremely terrified.

Feeling sorry for her, I said, ‘Do not fear, for I will not harm you.’

But my words did not lessen her terrible fright in the least; in fact, her situation worsened. She began to tremble like a palm tree leaf trembles with the wind.

I said, ‘Tell me your story.’

She said, ‘By Allah, o my brother, never before this day have I offered my body in this way. Dire need is what has driven me to this, for I have three daughters who have not eaten a single morsel of food for three days now. It was pity for them that brought me to this low point in my life.’

For the first time in my life, I felt pity; her story moved me, and I no longer entertained the intention of taking advantage of her. After she told me where she lived, I took a great deal of money, clothing and food to her house. When I returned to my house, I told my mother what had happened.

My mother knew that I had a book in which I would record all of my evil deeds, and so she said to me, ‘My son, you are a man who has never performed a good deed except for the good deed that you performed today. I know that you have a book in which you record your evil exploits, go now and write in it your good deed.’

I stood up, went to my book, opened it, and found that all of its pages were blank- except for the first page on which was written a single line.

إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ

Verily, the good deeds remove the evil deeds (i.e. small sins)

[Hud : 114]

At that very moment, I raised my hands to the sky and said, ‘By your Might and Majesty, never again will I disobey You.’ “

The above is taken from Stories of Repentance published by dar-us-salam.com

Stop eating Suhoor (Al-Imsak) 10-15 minutes earlier than the time of Fajr ? – Shaykh ibn Uthaymeen

Q. 429. We have seen in some calendars that during Ramadan there is a section called Al-Imsak. It is situated about ten minutes or a quarter of an hour before the Fajr prayer. Is there any basis for this in the Sunnah, or is it an innovation? Deliver a legal verdict for us and may you be rewarded.

A. This is a form of innovation, and there is no basis for it in the Sunnah. Indeed, the Sunnah contradicts it, because Allah says in His Mighty Book:

“. . .and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [1]

And the Prophet (صلى الله عليه وسلم) said;

“Bilal makes the Athan at night, so eat and drink until you hear the Athan of Ibn Umm Maktum, because he does not call the Athan until Fajr begins.” [2]

This Imssak (time to stop eating and drinking) which some people regulate is an addition to what Allah, the Almighty, the All-Powerful has enjoined, and so it is invalid and it is extreme, and the Prophet (صلى الله عليه وسلم) said:

“Ruined are those who indulge in extremism, ruined are those who indulge in extremism, ruined are those who indulge in extremism.” [3]

Footnotes:

[1] Al-Baqarah 2:187

[2] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet (صلى الله عليه وسلم) “Do not Let the Athan of Bilal Prevent You” (1918); and by Muslim in the Book of Fasting, in the Chapter: Clarification That Fasting Starts With the Beginning of Fajr (1092).

[3] Reported by Muslim in the Book of Fasting, in the Chapter: Ruined are Those Who Indulge in Tanattu’ (2670).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – https://abdurrahman.org/ramadhan/

It is not permissible to exchange old gold for new gold and pay the difference in value

Question :

What is the ruling regarding some of the owners of the gold shops stipulates a condition on the person selling them used gold that he must buy new gold from them?

Answer :

This is not permissible, because it is conniving to sell gold for gold with some difference between the qualities, and conniving is prohibited in the Islamic Law, because it is deception and playing with the Laws of Allah.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications

The ruling on exchanging used Gold for new Gold, like for like, while taking a Fee for Craftsmanship

Question :

What is the ruling concerning many of the people who have gold shops who deal with buying used gold (called Al-Kasr), and they take it to a gold merchant and exchange it for new gold that is specially crafted and that matches the weight of the old gold exactly? Then they take a fee for the craftsmanship of the new gold.

Answer :

It is confirmed from the Prophet Sallallaahu alaihi wa sallam that he said:

“Gold for gold, silver for silver, wheat for wheat, dates for dates, barley for barley, salt for salt like for like, equal for equal, hand to hand (i.e., paid on the spot) .”

Muslim no. 1587.

It is also confirmed from him that he said:

“Whoever increase or seek an increase, then indeed he has committed a Riba transaction.”

Muslim no. 82/1584,1588.

It is also confirmed from him that he was given some good dates, so he asked about them. The people said, “We would take a Sa’ of this for two Sa’s (of bad dates) and two Sa’s for three Sa’s. So, the Prophet  Sallallaahu alaihi wa sallam commanded that the sale be canceled and he said:

“This is Riba, exactly.”

Then he directed them to sell the power quality dates for cash, and then to use that cash to buy good dates.

From these Hadiths you can tell that what the questioner mentioned of exchanging gold for gold while adding a fee for the craftsmanship done to one of them is a forbidden matter. It is not permissible and it is included in the Riba transactions that the Prophet  Sallallaahu alaihi wa sallam prohibited. The safe method in this is that the used gold be sold for a price without any secret understanding or agreement. Then, after its owner takes money, he buys the new thing. It is better that he search for the new thing in another place and if he does not find it he may return to the person to whom he sold the gold and buy with the cash. If the person increase the price, there is no harm in that. The important thing is that there is no trading of gold for gold while paying some difference, even if the is due to some special craftsmanship work. This is if the merchant is a merchant, then the buyer can say, “Take this gold and make if for me how I want it to be fashioned, and I will give you the cost for the work when the work is finished,” there is no harm in that.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications