Bint e Aisha

What is Dopamine and why is it killing our Imaan. Do you recall the days when we would actually read the Quran and other Islamic books or when we even used to make Dhikr. Maybe we still do, but you must admit it's not as much as it used to be. Do you remember reading the Signs of the Final Hour - do you remember the feeling of "what else will happen next"? Social Media Giants have created this artificial way to increase Dopamine effects in us and they openly admit that this was their idea and plan from day 1! This article is about the neurotransmitter and not the medication. Are you addicted to social media? Does your heart skip a beat when you receive a Tweet? If the answer is yes, then you can blame your brain, or rather, a particular chemical in it called dopamine. And while the world becomes even more engrossed in social media, so do individuals who display addiction tendencies to certain sites such as Facebook, Twitter, Instagram, What's App, Messenger and so on. In the brain, dopamine functions as a neurotransmitter—a chemical released by neurons (nerve cells) to send signals to other nerve cells. The brain includes several distinct dopamine pathways, one of which plays a major role in the motivational component of reward-motivated behavior.The anticipation of most types of rewards increases the level of dopamine in the brain, and many addictive drugs increase dopamine neuronal activity. Other brain dopamine pathways are involved in motor control and in controlling the release of various hormones. These pathways and cell groups form a dopamine system which is neuromodulatory. Inside the brain, dopamine plays important roles in executive functions, motor control, motivation, arousal, reinforcement, and reward, as well as lower-level functions including lactation, sexual gratification, and nausea. Dopamine is the cause of our ADDICTION to Social Media and the cause of us getting further and further away from Allah! When Dopamine Meets Social Media When someone receives an alert or notification on Facebook, this can be referred to as a "conditioned stimulus," Dr. Delgado says, "because it predicts a potential reward," like a new friend request or "like." "Dopamine is involved in responding to this conditioned stimulus because it has learned that the stimulus predicts a reward." Dopamine, therefore, could be one reason why many of us can't resist scrolling down and checking Facebook, or indeed setting up the notifications on the device so it "pings" with delight — and that's one reason for why they are addictive — and dopamine knows this. "It [dopamine] has learned the association between stimulus and reward — and in this case, it's the reinforced behavior of checking the phone or device," says Dr. Delgado. But when that alert turns out to be just an update or an advert, this is called a "prediction error," Dr. Delgado says. "Where the reward is less than expected and it devalues the experience. In this case, dopamine codes the prediction error signal and it helps adjusts expectations." Not only are we GLUED to our device, we are moving away from reality. We are creating a fake life, we are selling our information for free, we are selling out soul! A very hard hitting video that will prove to you that these GIANTS are doing this INTENTIONALLY www.youtube.com/watch?v=I0oL4MAOku8 Ask your self Why they're doing this? If I said we are being lured by the flute of Dajjal, you'd say I'm stupid. But fact is, majority of these technological advances are nurturing us to become slaves of Shaitan and ready to jump into what will appear as Paradise when Dajjal shows it to the people. Source: Muftisays

Allah Loves to Forgive >>If an individual was involved in the sin of adultery then he should make sincere repentance. Allah states in the Quran, “…Turn to Allah in repentance, all of you, about your past mistakes, so that you may attain salvation.”(Surah Nur: 31) >>Allah Most High told us in the Qur'an: قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ "Say, O my servants who have wronged themselves: despair not of Allah's mercy; surely Allah forgives all sins; surely, He is Most Merciful and Compassionate."[Qur'an, 39:53] Commentators tell us that this verse is the most hope-inspiring verse in the Qur'an (arja ayatin fi kitabillah). Reading this verse should cause every believer to rejoice. >>The gate of repentance is open to His slaves, until the sun rises from the west. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah spreads out His Hand at night to accept the repentance of those who did wrong during the day, and He spreads out His Hand during the day to accept the repentance of those who did wrong during the night. (This will continue) until the sun rises from the west.” (Narrated by Muslim, no. 2759) >>Said bin Jubair narrates that Ibn Abza said to me, “Ask Ibn ‘Abbas regarding the Statement of Allah: ‘And whoever murders a believer intentionally, his recompense is Hell.’ (4.69) And also His Statement: ‘…nor kill such life as Allah has forbidden, except for a just cause …..except those who repent, believe, and do good deeds.’ (25.68-70) So I asked Ibn ‘Abbas and he said, “When this (25.68-69) was revealed, the people of Mecca said, “We have invoked other gods with Allah, and we have murdered such lives which Allah has made sacred, and we have committed illegal sexual intercourse. So Allah revealed: ‘Except those who repent, believe, and do good deeds and Allah is Oft-Forgiving, Most Merciful.’ (25.70) From the above it is clear that if one does sincerely repent then Allah would accept this. However for repentance to be sincere and accepted the individual must renounce the sin itself, feel remorse and make a firm determination never to repeat it. The true repentance is characterized by signs, among which are a softness of the heart, frequent weeping, adhering to obedience, and keeping away from evil companions and places. >>The Messenger of Allah (peace and blessings be upon him) promised that,“The one who repents from sin is like one who never sinned.” [Ibn Maja]

Question Assalamu Alaikum. My father in law passed away on Saturday evening (please make dua maghfirat for him and pray Allah gives the family sabr) We have some photos of him we would like to keep. Please tell me is it permissible to keeps photos, even of we decide to not look at them but just keep them with the intention of showing his grandchildren when they get older. Would you also please inform me of what the consequence of keeping the photos would be for the marhoomeen as some members are adamant on keeping them Please advise. Wassalam. Answer Walaikumussalam w w May Allah shower His mercy upon the grave of your grandfather, forgive his mistakes and elevate his ranks in jannah, And give sabr to the whole family. Sorry for the delay in replying. I had to give careful consideration and make mashwera. Mufti Tahir Saheb of Saharnpoor is very strict and says It would be haram to keep them. Firstly, photos should not be taken unless extremely necessary. Showqia photos are not allowed, Eg holiday snaps, wedding memories etc Thereafter, if any photos are taken out of necessity, and the person dies, the correct procedure is to destroy them. Especially showqia photos and videos must be destroyed. If the necessary ones are not displayed but kept concealed, there might be some flexibility in there. Photos kept for respect will not be allowed, eg photos of buzrugs. This is because this reverence could lead to their worship. Mufti Mahmood Saheb went to someone’s house, who showed them the photo of some buzrug. Mufti Saheb tore it apart. The person felt bad. Mufti Saheb said this is also tagyeerul munkar. (rectifying the incorrect). Mufti saheb went on to say that keeping photos of awliyaullah is worse than keeping photos of others. If the marhoomeen had instructed their family to keep their photos or liked their photos to be kept or knew about them but they did not instruct their disposal, then there is a possibility of them being reckoned in the qabr. This is derived from the mas’la of maatam (lamenting), where Rasulullah sallallahu alayhi wa sallam said الميت يعذب بما نيح عليه “The mayyit gets azaab when nawha is done upon it” The commentators have mentioned various reasons for this azaab. 3 of them are what I have said above. So this could also be applied to the mas’ala of photos and other unislamic instructions left behind. Allah knows best Tafseer Raheemi

Keeping photos of the deceased at home In the name of Allah, the most Beneficent, the most Merciful. Islam only permits a person to take photos out of necessity like for ID cards or passports. Once a person passes away there is no need to have any photos of the deceased. True memories of a Muslim relative or friend reside in the heart, and then this should be manifested by praying for the deceased. Therefore, it is advised that all photos of the deceased are burnt or removed from mobile phones. Saaidah Aisha Radiallahu Anha narrates that when the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Umm Salama Radiallahu Anha and Umm Habibah Radiallahu Anha had been to Ethiopia, and both of them narrated its (the Church's) beauty and the pictures it contained. The Prophet of Allah Sallallahu Alahi Wasalam raised his head and said, "Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make pictures of those people in it…" (Saih Bukhari) The main reason for its impermissibility is that it opens the door of idol worshiping. It began with people keeping these pictures with the intention of keeping alive the memory of the deceased which, finally, led to idol worshiping. (The wisdom behind the commands of Islam p.350) The conclusion we can come to is that it is not permissible to keep photos of the deceased after they have passed away either in picture form or on mobile phones. The best way to remember the deceased is by visiting his grave and by praying for him or her. Only Allah Knows Best Mohammed Tosir Miah Darul Ifta Birmingham Source

Capital Punishment in the Old Testament Kill those who commit adultery Leviticus 20:10 “If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress are to be put to death." Deuteronomy 22:22 “If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel."  Stone both to death when they commit fornication Deuteronomy 22:23 “If a man happens to meet in a town a virgin pledged to be married and he sleeps with her, you shall take both of them to the gate of that town and stone them to death—the young woman because she was in a town and did not scream for help, and the man because he violated another man’s wife. You must purge the evil from among you." Murderer should be killed Exodus 21:12 “Whoever strikes a man so that he dies shall be put to death." Law of Retaliation Leviticus 24:17-22 “Whoever takes a human life shall surely be put to death. Whoever takes an animal's life shall make it good, life for life. If anyone injures his neighbor, as he has done it shall be done to him, fracture for fracture, eye for eye, tooth for tooth; whatever injury he has given a person shall be given to him. Whoever kills an animal shall make it good, and whoever kills a person shall be put to death." Kill the apostate Chronicles 15:13 "But that whoever would not seek the Lord, the God of Israel, should be put to death, whether young or old, man or woman."

Capital Punishment for Murder Qisas Allaah, may He be exalted, says (interpretation of the meaning):  “O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment” [al-Baqarah 2:178].  Qisas is an Arabic term which means “Legal Retaliation”, and follows the principle of an eye for an eye, a nose for a nose. A perpetrator of the crime is punished with the same injury that he caused to the victim. If the criminal killed the victim, then he is killed. If he cut off or injured a limb of the victim, then his own limb will be cut off or injured without killing the criminal. This is understood from the following verse of the Quran:  "And We ordained therein (Torah) for them (the Bani Israa’eel): Life for life, eye foreye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal. But if anyone remits the retaliation by way of charity, (by forgiving the attacker and waiving the Qisas) it shall be for him an expiation. And whosoever does not judge by that which Allah has revealed, such are the Zalimun (oppressors and wrongdoers.)" [al-Maa’idah 5:45] The issue of Qisas is referred to an Islamic court where the Qadhi (Muslim Judge) will analyse the situation and issue an appropriate decree. Qisaas by killing the killer can only be in cases of deliberate killing, according to scholarly consensus. Allaah says (interpretation of the meaning): “And whoever is killed wrongfully (Mazlooman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisaas, __Law of Equality in punishment __or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer)” [al-Isra’ 17:33] “Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder” [al-Baqarah 2:178] “And there is (a saving of) life for you in Al-Qisaas” [al-Baqarah 2:179] What is meant – and Allaah knows best – is that the requirement of qisaas deters the one who wants to kill from doing so, out of compassion towards himself so that he will not be killed, and so that the one whom he wanted to kill will remain alive. And it was said that the killer would generate enmity between himself and the tribe of the one whom he killed, so he wants to kill them for fear of them and they want to kill him and his tribe in revenge. If he is executed as a punishment according to sharee’ah, that will prevent the reason for fighting between the two tribes. The Prophet (peace and blessings of Allaah be upon him) said: “If a person’s relative is killed, he has the choice of two options: either (the killer) may be killed or the fidyah (ransom, blood money) may be paid.” There was no difference of opinion among the scholars that it is valid for the heirs of the victim to forego qisaas and accept the diyah. This is what is indicated by the hadith quoted above. In that case, the killer may be set free and he should be obliged to pay the diyah. 

BR120-S07 - Practical assessment of harms borne from disobedience of Allah

Mālik b. Dīnār said, ❝If the dunyā consisted of temporary gold, and the Hereafter of eternal sand, then a smart person should choose the eternal sand and ignore the temporary gold!” I say: ‘Well, then how difficult can our choice really be, when we know that the dunyā consists of temporary sand and the Hereafter consists of eternal gold?’❞ (al-Qurṭubī, al-Jāmiʿ li-Aḥkām al-Qurʾān: 20/22)

Eating rice with hands is NOT a sunnah? Words pleasing to ears isn't a sign for its authenticity. Since few years Moulana Tariq Jameel Sahab (db) has been seen prescribing this to the students of madaaris. And then through ascription towards him everyone has started doing the same. Infact the reality is that having meal with hands is masnoon. While eating rice in itself is not masnoon. Adding both and proving that eating rice with hands isn't sunnah is just a false analogy. If having meal with hands is masnoon. Then even if rice is to be eaten, using hands for it would also be considered masnoon. As for the matter that having rice this way alienates people then this problem exists in all foods. Its not specific with just rice. Having chapati dipped in gravy in such a way that its drops spread over hands and clothes or any such style of eating which turns away people should then also be considered against sunnah. But the reality is that when Prophet ﷺ would have pumpkin he would search the entire can using his fingers for the remains of it. Thus sunnah must be that we also adopt this way while eating pumpkin. Moreover, very rarely would he have meat to eat but when he would, then he would tear its pieces using his canines/teeth. Hence sunnah must also be accordingly. Now even if this act would alienate sophisticated people, then what would be its solution? Finally, who says to add so much gravy onto the rice that it looks odd.If eaten properly then even rice can be had with hands in a very sophisticated manner. But, eating with hands only should also not be insisted upon. Rather if someone eats with spoon then that's also fine, but if he uses his hands in a wise manner then this act must also be appreciated as being the love for the Prophet ﷺ. Mufti Abuhajira DB

Dear Sister, Don't allow the thought that 'Men don't wear a ḥijāb and hence they are somehow superior to women in Islam' or that 'Islam is somehow a misogynistic religion because it forces ḥijāb on to women alone' to ever cross your mind. It should be sufficient for you to know that Allah Himself has taken a ḥijāb. A ḥijāb unlike any other ḥijāb A ḥijāb that veils the creation of Allah from being overwhelmed by the Beauty, the Glory, the Perfection, and the Majesty of Allah. A ḥijāb about which the Messenger ﷺ said, ❝ His ḥijāb is light! If Allah was to unveil this ḥijāb, the Divine Glory of Allah would burn everything of his creation [as the creation wouldn't be able to handle His Beauty, Perfection, Majesty, and Glory]. ❞ [Ibn Mājah] Your ḥijāb is not a sign of your inferiority to men. It's a sign of your beauty, fulfillment, and special bond with Allah. ~Ustadh Abdul Wahab Salim

I like how you use smiley after every sentence mashaAllah. Keep smiling sis :) Pleased to meet you too dear :)

Assalamu alaikum warahmatullaahi wabarakatuh Hey, I'm just looking at these images, sooo many of them MashaAllah :)

BR150-S06 - The consequences of disobedience befall in this world

Capital Punishment for Apostasy Apostasy [ar Ridda] is to regress from the truth to that which is false, to fall back from guidance into misguidance and from illumination and blessings to darkness and evil. It is nullification of one’s faith. The literal definition of apostasy (ar-Riddal) is to retract from something and to withdraw from it for something else. It is the worst type of unbelief and is ruled as the most repugnant. It destroys the rewards of one’s actions from the moment one regresses from the truth According to the Sacred Law, apostasy is the intent to sever the continuance of Islam or to utter a word of disbelief or perform a certain action regardless of whether it is an action or saying of belittlement, pride or belief. Allah says [If you ask them (about their mockery of you and the Quran while they were travelling with you to Tabuk), they will say: “We were only joking and playing around.” Say, “Would you make a mockery of Allah and of His signs and of His Messenger?” Do not try to excuse yourselves. You have disbelieved after having believed. If We pardon one group of you (due to their sincerity and repentance) We will punish another group for being evildoers]. The apostate therefore is the one who rejects the existence of the Creator, or rejects the existence of the Prophet or belies him. Likewise, declaring something forbidden as lawful is disbelief by consensus, such as adultery, and drinking alcohol. Equally, to forbid what Allah has made lawful holds the same ruling, such as trade, and marriage. Furthermore, to reject what is absolutely agreed upon by consensus, such as the five daily prayer constitutes disbelief. To resolve oneself to disbelief or retract from what is necessarily known amounts to disbelief. Examples include: to intentionally belittle that which is clearly acknowledged in Islam, such as to deliberately discard a mus-haf in filth. The Repentance of An Apostate The repentance of an apostate whether male or female is necessary according to the majority of scholars and is recommended according to the Hanafis. One is to be asked to repent three times before being killed on the basis of the following proof: Abu Musa sent a man to Umar. Umar asked him, “Is there any recent news?” He said, “Yes; a man disbelieved afterembracing Islam.” He said, “What did you do with him?” He said, “We brought him near and cut his throat.” Umar said, “Did you imprison him for three days? And feed him a loaf of bread each day? And request that he repent on the possibility that he may repent and return to the command of Allah? Umar then said, “By Allah, I did participate nor order such a thing and I am not pleased with what you have informed me.” (Muwatta of Imam Malik). Why are Apostates killed? An apostate is killed simply because it is an order of the Sharī’ah. We do not have any authority in questioning the law of Allah. Allah Ta’ālā is the All-Wise. The wisdoms and benefits behind His every ruling are unfathomable by our feeble minds. Islam is undeniably a religion of peace yet it is also a religion of submission.Allah Ta’ala in His infinite knowledge and wisdom knows why He legislates certain laws. It is contrary to the servitude, subjugation and trust of a Muslim to question the wisdom or logic of Allah Ta’ala laws. Furthermore, being a religion of peace does not mean being a religion that tolerates iniquity and wickedness. If being a religion of peace means overlooking evils and vice for the ease and comfort of the perpetrator, of what benefit would the laws of religion serve? Even the most modern and liberal of countries have laws that govern the iniquity and disobedience of its citizens. Examples of Federal capital statutes (death sentences) for non-murder crimes: Espionage (18 U.S.C. 794) Treason. (18 U.S.C. 2381) Trafficking in large quantities of drugs (18 U.S.C. 3591(b)) Attempting, authorizing or advising the killing of any officer, juror,or witness in cases involving a Continuing Criminal Enterprise, regardless of whether such killing actually occurs. (18 U.S.C. 3591(b)(2)) One simple example of this is the act of treason. A person can be executed for leaking domestic information to another country. Why is this act not considered extreme and fanatical? Why is the country that perpetrates such acts not considered radical? Shouldn’t these countries also be peaceful, forgiving and understanding? The reality of the matter is that rules and regulations are legislated to maintain law and order in society. For some criminal convictions where the death penalty is carried out are: The United States of America China Japan Taiwan Thailand Jamaica India [1] One who opposes these values is convicted of treason. The penalty of treason in many countries is death. If death is the consequence of rebelling against man made laws which are deficient, then shouldn’t rebellion against the laws of Allah which are perfect be viewed more seriously. [1] https://death.rdsecure.org/article.php?id=81

Imam should try to avert the legal punishment It is important to understand that the objective of Sharī`ah is not to apply capital punishment whenever possible; rather, it is to ward off such punishments even if it is due to a mere doubt. Consider the following hadīth: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ادْرَءُوا الحُدُودَ عَنِ الْمُسْلِمِينَ مَا اسْتَطَعْتُمْ، فَإِنْ كَانَ لَهُ مَخْرَجٌ فَخَلُّوا سَبِيلَهُ، فَإِنَّ الإِمَامَ أَنْ يُخْطِئَ فِي العَفْوِ خَيْرٌ مِنْ أَنْ يُخْطِئَ فِي العُقُوبَةِ The Messenger of Allāh (sallalāhu `alayhi wa sallam) said: “Avert the legal penalties from the Muslims as much as possible, if he has a way out then leave him to his way, for if the Imam (i.e. Judge) makes a mistake in forgiving it, it would be better than making a mistake in punishment.” Tirmidhī, 1424, The Book of Legal Punishments This will become more evident with the following incident that took place in the time of the Messenger of Allah (Allah bless him & give him peace): Sayyiduna Abu Hurayra (Allah be pleased with him) narrates: “A man from amongst the people came to the Messenger of Allah (Allah bless him & give him peace) while he (the Messenger of Allah) was sitting in the Masjid, and addressed him, saying: “O Messenger of Allah! I have committed illegal sexual intercourse.” The Messenger of Allah (Allah bless him & give him peace) turned his face away from him. The man came to that side to which the Messenger of Allah (Allah bless him & give him peace) had turned his face, and said: “O Messenger of Allah! I have committed illegal intercourse.” The Messenger of Allah (Allah bless him & give him peace) turned his face to the other side, and the man came to that side. When he confessed four times, the Messenger of Allah (Allah bless him & give him peace) called him and said: “Are you insane?” He said: “No, O Messenger of Allah!” The Messenger of Allah (Allah bless him & give him peace) said: “Are you married?” He said: “Yes, O Messenger of Allah!” The Messenger of Allah (Allah bless him & give him peace) said (to the people): “Take him away and stone him to death.” (Sahih al-Bukhari, no: 6439) The above incident shows the importance of trying to avert a legal punishment as much as possible. The man came and confessed to the Messenger of Allah (Allah bless him & give him peace) that he had committed unlawful sexual intercourse, yet the Messenger of Allah (Allah bless him & give him peace) ignored him, in order that he may change his mind. Similarly, Sayyiduna Abd Allah ibn Abbas (Allah be pleased with him) narrates that When Ma’iz ibn Malik came to the Messenger of Allah (and confessed that he had committed adultery), the Messenger of Allah (Allah bless him & give him peace) said to him: “Probably you have only kissed (the woman), or touched, or looked at her?” He said: “No, O Messenger of Allah!” The Messenger of Allah (Allah bless him & give him peace), using no euphemism, said: “Did you have sexual intercourse with her?” The narrator said: At that moment, (i.e. after he confessed that he had sexual intercourse), the Messenger of Allah (Allah bless him & give him peace) ordered that he be stoned.” (Sahih al-Bukhari, no: 6438) This famous incident of Ma’iz ibn Malik also gives the same message, in that the Imam should try his best to avoid the legal punishment. This is the reason why it is recommended to say to the one who confesses committing fornication that "You may only have touched, you may only have kissed, are you sure you had sex, think again properly of what you are saying and think of the consequences of your confession, and other such things."

Wisdom behind Capital Punishment Shaykh Ashraf Ali Thanwi (Raheemahullah) says in "The wisdom behind the commands of Islam": "In order that human beings observe integrity and self-restraint and thus live in comfort and peace, Allah ta'ala has imposed on them certain laws, rules and regulation. By obeying the laws and the rules, they will not oppress one another and not exceed limits in mutual dealings. They will take a lesson on witnessing punishment awarded to anyone who commits excess." It is similar to the rules and regulations on the roads. The consequences of everyone drove according to their wishes without observing these rules and regulations can be imagined by every individual. There is, in every religion and community a moral code by which people live and every country has laws to safeguard its citizens. Flagrant violation of the moral code or the laws of a country without punishment leads to anarchy and chaos. The more severe the crime, the more severe the punishment. One should always keep in mind the objective and spirit of Shariah concerning the various legal punishments. The idea is not to enforce the punishment and make people suffer; rather the objective is to prevent harm, corruption and immorality in the society. Thus, legal punishments act as deterrents more than actually get people punished. Allah Most High says: “In the law of retaliation there is (saving of) life to you, O you men of understanding.” (Surah al-Baqarah, V: 179) An example of this which comes to mind is that we see speed cameras being placed on many roads and streets (especially here in the UK!) in order to deter people from speeding in their vehicles. The idea behind these speed cameras is not to catch people speeding, rather to prevent people from speeding and causing accidents. If the aim was to catch people speeding, there would be no warning signs indicating that a camera is present. However, we see that whenever a speed camera is placed, many warnings are given that “beware this road has a speed camera”. Many of the times, the camera is not even in operation, hence, the idea is to stop people speeding rather than catch and punish them. The same is with the various legal punishments prescribed by Shariah, in that they are prescribed to prevent people from committing unlawful actions and corrupting the society, yet the rules and conditions for a legal punishment to be enforced are so stringent that very rarely would an individual be punished. The legal punishment is considered a deterrent, but if an individual did involve him/herself in some unlawful activity, the objective now is not to get the individual punished rather to save him/her from the punishment.

The capital punishment for the crime committed is very severe like the crime itself. Capital punishment is decreed by Divine law and its application must be carefully regulated to maintain the sanctity of the law. If capital punishment is not carefully regulated, it could be manipulated by human beings and the sanctity of the law will diminish. When capital punishment is applied and all doubts surrounding the crime are removed, it becomes clear that the punishment is pure, unadulterated and fitting the severity of the crime. Such an attitude is in keeping with the sanctity of Divine law. When is Capital Punishment Permissible The Prophet (peace and blessings of Allaah be upon him) said: “It is not permissible (to shed) the blood of a Muslim who bears witness that there is no god but Allaah and that I am the Messenger of Allaah, except in three cases: a married adulterer, a soul for a soul, or one who leaves the religion and splits from the jamaa’ah.” Narrated by al-Bukhaari, 6484; Muslim, 1676. 1. The apostate: The apostate is one who disbelieves after being a Muslim. Prophet (peace and blessings of Allaah be upon him) said: “Whoever changes his religion, execute him.” Narrated by al-Bukhaari, 6524. 2. The married adulterer: Al-muhsan or the married person here means one who got married and had intercourse with his wife in the vagina, in a legitimate marriage in which both parties are free, of sound mind and adults. The Prophet (peace and blessings of Allaah be upon him) said: “Learn from me. Allaah has given them a way out. If an unmarried person commits fornication with an unmarried person, (the punishment is) one hundred lashes and exile for one year. If a married person commits adultery with a married person, (the punishment is) one hundred lashes and stoning.” (Narrated by Muslim, 1690). 3. The murderer: (one who kills deliberately). He is to be killed in retaliation (qisaas) unless the victim’s next of kin let him off or agree to accept the diyah (blood money). Allaah says (interpretation of the meaning): “O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment” [al-Baqarah 2:178] “And there is (a saving of) life for you in Al-Qisaas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:179]

Quotes from the articles in this topic Objective of capital punishment Hadith on averting legal punishment Moral values are sacred  Rebellion against man is punishable by death. What about rebellion against the Creator? Stringent conditions have to be met for capital punishment to be implemented

Many of you have read poetry and Shakespeare, Iqbal, Ghalib etc. When you translate a poem from one language to another, does it have the same beauty? The word of the human being loses it's beauty after being translated from Urdu to English.. And we are talking about the word of Allah. To describe this loss in beauty As-Suyuti رحمه الله gives a beautiful example. He gives a parable. As-Suyuti رحمه الله was one of the first scholars to write on the sciences of the Quran. He says: "If someone can imagine the distance between the Creator and the creation (Imagine how above Allah is from His creation), then you can begin to imagine the distance between the words of the creator and the words of the creation." ~Transcribed from Nouman Ali Khan's lecture

Ashrafiya

10 useless matters that cannot be benefitted from 1. Knowledge that is not implemented. 2. An action that is empty of sincerity, and is not based on the correct example. 3. Wealth that is hoarded, as the owner neither enjoys it during this life, nor obtains any reward for it in the hereafter. 4. The heart that is empty of love and longing for Allāh, and of seeking closeness to Him. 5. A body that does not obey and serve Allāh. 6. Loving Allāh without seeking His pleasure. 7. Time that is not spent in expiating sins or seizing opportunities to perform deeds of righteousness that will bring one closer to Allāh. 8. A mind that thinks about issues which bring about no benefit. 9. Serving those who neither bring you close to Allāh or benefit you in your life. 10. Hoping and fearing one who is under the authority of Allāh, and whose forehead is in His Hand, while he cannot bring any benefit, harm, life, death, or resurrection to himself. However, the greatest of these matters is the wasting of the heart, and the wasting of time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hopes. All evil is in following one’s desires and having incessant hopes, while all goodness is found in following the right path and preparing oneself to meet Allāh, and Allāh is the source of Assistance.” http://tasawwuf.daralmahmood.org/articles.html

A beautiful quote on riya from Mufti Ebrahim Desai db's tasawwuf blog; http://tasawwuf.daralmahmood.org/four-signs-of-ostentation-riyaa Hadhrat Faqeeh Abu al – Laith Samarqandi (Rahmatullahi Alayhi) says that there are four signs of ostentation (Riyaa): 1. Being negligent of good actions when in seclusion. 2. Performing good actions with eagerness when in the public’s eye. 3. Excelling in the performance of those actions that attract praise. 4. Reducing the performance of those actions that people frown at. [From the lips of Hadhrat Ali (R.A)

Title: An heir cannot dispose his/her right of inheritance Question What is the Shariah ruling of not accepting one’s share of inheritance? Can one say, I do not want my share of inheritance. In that case, how will that person’s share be divided amongst the rest of the heirs? Answer In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. An heir does not have a choice in accepting or refusing his/her share of inheritance. [1] The share of inheritance of an heir is decided and decreed by Allah. An heir becomes the owner of his/her share upon the demise of the relative. One cannot say I do not want my share or I am not accepting my share. He has no choice in that as Allah granted him a share of the inheritance. However, he may accept an asset of the estate in exchange of his share. For example, he may state I will take a particular building in exchange of my share of the inheritance. If this is acceptable by all the heirs, then he may take that building in exchange of his share of the inheritance. The remaining assets of the estate will be divided amongst the other heirs according to their share of the inheritance. An heir may also gift or give in sadaqah his share to whomever he wants. In that instance, the laws of gifting and sadaqah must also be considered. In brief, an heir cannot simply say, I do not want my share of the inheritance. His share is given to him by Allah and belongs to him. He has to take the responsibility of ownership of his share of inheritance. And Allah Ta’āla Knows Best Muhammad I.V Patel Student Darul Iftaa Lusaka, Zambia Checked and Approved by, Mufti Ebrahim Desai. الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 758) [1] والثالث إما اختياري وهو الوصية أو اضطراري وهو الميراث وسمي فرائض لأن الله تعالى قسمه بنفسه وأوضحه وضوح النهار بشمسه ولذا سماه -صلى الله عليه وسلم - نصف العلم لثبوته بالنص لا غير مجمع الأنهر في شرح ملتقى الأبحر (2/ 319) (لَا يَصِحُّ إلَّا أَنْ يَكُونَ الْمُعْطَى) بِفَتْحِ الطَّاءِ أَيْ الَّذِي أَعْطَوْهُ (أَكْثَرَ مِنْ نَصِيبِهِ مِنْ ذَلِكَ الْجِنْسِ) لِيَكُونَ نَصِيبُهُ بِمِثْلِهِ، وَالزِّيَادَةُ بِمُقَابَلَةِ حَقِّهِ مِنْ بَقِيَّةِ التَّرِكَةِ تَحَرُّزًا عَنْ الرِّبَا وَذَلِكَ لِأَنَّ الصُّلْحَ لَا تَجُوزُ بِطَرِيقِ الْإِبْرَاءِ، لِأَنَّ التَّرِكَةَ أَعْيَانٌ، وَالْبَرَاءَةُ مِنْ الْأَعْيَانِ لَا تَجُوزُ لَكِنْ لَا بُدَّ مِنْ التَّقَابُضِ فِي الْمَجْلِسِ فِيمَا يُقَابِلُ النَّقْدَيْنِ لِأَنَّهُ صَرْفٌ فِي هَذَا الْقَدْرِ رد المحتار - ط. بابي الحلبي (8/ 89) وفيها ولو قال تركت حقي من الميراث أو برئت منها ومن حصتي لا يصح وهو على حقه لأن الإرث جبري لا يصح تركه ا مجمع الضمانات (ص: 388) صُلْحُ الْوَرَثَةِ عَنْ الْوَصِيَّةِ قَبْلَ مَوْتِ الْمُوصِي لَمْ يَجُزْ؛ إذْ تُمْلَكُ بَعْدَ مَوْتِهِ لَا قَبْلَهُ فَلَا صُلْحَ قَبْلَ الْمِلْكِ البحر الرائق شرح كنز الدقائق ومنحة الخالق وتكملة الطوري(5/ 243) لَوْ قَالَ وَارِثٌ تَرَكْتُ حَقِّي لَا يَبْطُلُ حَقُّهُ إذْ الْمِلْكُ لَا يَبْطُلُ بِالتَّرْكِ قره عين الأخيار لتكملة رد المحتار على الدر المختار (8/ 392) قَوْله: (أخرجت الْوَرَثَة أحدهم) أَي أَو الموصي لَهُ بمبلغ من التَّرِكَة وَفِي آخر الاشباه عَن الْكتاب: لَو صولح الموصي لَهُ بِالثُّلثِ على السُّدس صَحَّ أَقُول: لكنه مُشكل، لأنه من قبيل الاسقاط فِي الاعيان وَهُوَ لَا يجوز، وَقد صَرَّحُوا بِأَن الْوَارِث لَا يسْقط حَقه من التَّرِكَة بالإسقاط وَهَذَا مثله البحر الرائق -ث (7/ 260) فَصْلٌ في صُلْحِ الْوَرَثَةِ ( وَلَوْ أَخْرَجَتْ الْوَرَثَةُ أَحَدَهُمْ عن عَرْضٍ أو عَقَارٍ بِمَالٍ أو عن ذَهَبٍ بِفِضَّةٍ أو على الْعَكْسِ صَحَّ قَلَّ أو كَثُرَ ) حَمْلًا على الْمُبَادَلَةِ لَا إبْرَاءً إذْ هو عن الْأَعْيَانِ بَاطِلٌ كَذَا أَطْلَقَ الشَّارِحُونَ هُنَا وَاَلَّذِي تُعْطِيهِ عِبَارَاتُ الْكُتُبِ الْمَشْهُورَةِ التَّفْصِيلُ فَإِنْ كان الْإِبْرَاءُ عنها على وَجْهِ الْإِنْشَاءِ فَإِمَّا أَنْ يَكُونَ عن الْعَيْنِ أو عن الدَّعْوَى بها فَإِنْ كان عن الْعَيْنِ فَهُوَ بَاطِلٌ من جِهَةِ أَنَّ له الدَّعْوَى بها على الْمُخَاطَبِ وَغَيْرِهِ صَحِيحٌ من جِهَةِ الْإِبْرَاءِ عن وَصْفِ الضَّمَانِ وَلِهَذَا قال في الذَّخِيرَةِ قالوا إنَّ عَبْدًا في يَدِ رَجُلٍ لو قال له رَجُلٌ بَرِئْت منه كان بَرِيئًا منه وَلَوْ قال له أَبْرَأْتُك منه كان له أَنْ يَدَّعِيَهُ وَإِنَّمَا أَبْرَأَهُ من ضَمَانِهِ اه العناية شرح الهداية (8/ 439) [فَصْلٌ فِي التَّخَارُجِ] التَّخَارُجُ تَفَاعُلٌ مِنْ الْخُرُوجِ، وَهُوَ أَنْ يَصْطَلِحَ الْوَرَثَةُ عَلَى إخْرَاجِ بَعْضِهِمْ مِنْ الْمِيرَاثِ بِمَالٍ مَعْلُومٍ وَوَجْهُ تَأْخِيرِهِ قِلَّةُ وُقُوعِهِ، فَإِنَّهُ قَلَّمَا يَرْضَى أَحَدٌ بِأَنْ يَخْرُجَ مِنْ الْبَيْنِ بِغَيْرِ اسْتِيفَاءِ حَقِّهِ. وَسَبَبُهُ طَلَبُ الْخَارِجِ مِنْ الْوَرَثَةِ ذَلِكَ عِنْدَ رِضَا غَيْرِهِ بِهِ، وَلَهُ شُرُوطٌ تُذْكَرُ فِي أَثْنَاءِ الْكَلَامِ، وَتَصْوِيرُ الْمَسْأَلَةِ ذَكَرْنَاهُ فِي مُخْتَصَرِ الضَّوْءِ وَالرِّسَالَةِ. قَالَ (وَإِذَا كَانَتْ التَّرِكَةُ بَيْنَ وَرَثَةٍ فَأَخْرَجُوا أَحَدَهُمْ إلَخْ) وَإِذَا كَانَتْ التَّرِكَةُ بَيْنَ وَرَثَةٍ فَأَخْرَجُوا أَحَدَهُمْ مِنْهَا بِمَالٍ أَعْطَوْهُ إيَّاهُ حَالَ كَوْنِ التَّرِكَةِ عَقَارًا أَوْ عُرُوضًا جَازَ قَلَّ مَا أَعْطَوْهُ أَوْ كَثُرَ، وَقَيَّدَ بِذَلِكَ لِأَنَّهَا لَوْ كَانَتْ مِنْ النُّقُودِ كَانَ هُنَاكَ شَرْطٌ سَنَذْكُرُهُ، وَهَذَا لِأَنَّهُ أَمْكَنَ تَصْحِيحُهُ بَيْعًا وَالْبَيْعُ يَصِحُّ بِالْقَلِيلِ وَالْكَثِيرِ مِنْ الثَّمَنِ، وَلَمْ يَصِحَّ جَعْلُهُ إبْرَاءً لِأَنَّ الْإِبْرَاءَ مِنْ الْأَعْيَانِ غَيْرِ الْمَضْمُونَةِ لَا يَصِحُّ الأشباه والنظائر - حنفي (ص: 350) ما يقبل الإسقاط من الحقوق و ما لا يقبله و بيان أن الساقط لا يعود لو قال الوارث : تركت حقي لم يبطل حقه إذ الملك لا يبطل بالترك فتاؤي رحيميه جلد دہم ص280 اور جو شخص شرعی وارث ہے اسے بھی یہ حق نہیں ہے کے اپنا حصّہ نہ لے-اسے اس کا حق ملے گا لہذا صورت مسولہ میں صرف اتنا کہ دینے سے کہ مجھے میرا حق نہیں لینا ہے اس سے اس کا شرعی حق ختم نہیں ہو گا.... جن وارثوں کو حصّہ نہ لینا ہو وہ اپنا حصّہ لینے کے بعد جنہیں چاہیں اپنی مرضی سے دے سکتے ہیں. أحسن الفتاؤي جلد 9 ص279 ايچ ايم سعيد ترک حصّہ کے بارے میں تحقیق یہ ہیں کہ اگر حق دین میں ہے جس میں مہر بھی داخل ہے تو ابراء صراحت یا دلالت سے حق ساقط ہو جاتا ہے اور اگر حق عین میں ہے تو ابراء صحیح نہیں بلکہ ہبہ ضروری ہے عفو و ابراء دین سے ہوتا ہے-عين سے عفو و ابراء صحیح نہیں کتاب النو ازل جلد18 صفحہ525 محض اس کے یہ کہنے سے کہ میں نہیں لوں گا-اس کا حق وراثت ساقط نہیں ہوتا ہے-جب تک کہ وہ کسی کے حق میں ہبہ کی صراحت نہ کردے http://askimam.org/public/question_detail/40354

Meaning of ḥadīth: Brother in law is death Question (1) Please can you explain the meaning of the ḥadīth, “Brother in law is death.” Does this include the husband’s brother as well as sister’s husband? (2) Is it correct to use this ḥadīth to justify preventing the sister’s husband from coming to the parent’s house? Some people use it in this manner whilst being relaxed about ḥijāb with the husband’s brother. بسم الله الرحمن الرحیم Answer (1) The Prophet ﷺ said, “Beware of entering upon the ladies.” A man from the Anṣār said, “O Messenger of Allah, what about the ḥamw (in-laws of the wife)?” The Prophet ﷺ replied, “The ḥamw is death” (Ṣaḥīḥ al-Bukhārī, 5232; Ṣaḥīḥ Muslim, 2172). ʿAllāmah Ibn Baṭṭāl al-Mālikī (d. 449/1057) explains that the meaning of this ḥadīth is that a person should not enter upon non-Maḥram women and spend time with them alone. Further, the Prophet ﷺ was asked regarding the ḥamw. Ḥamw in this ḥadīth refers to the relatives of the husband such as his brother, uncle and nephew. It does not include the Maḥārim such as the father in law, according to the preferred view. In addition, there is no difference of opinion that it does not refer to the wife’s sister’s husband, although the prohibition is equally applicable to him as understood from the first part of the ḥadīth. The Prophet ﷺ explained that the (non-Maḥram) in laws are death. ʿAllāmah Ibn Baṭṭāl al-Mālikī (d. 449/1057) and others explain that interaction with the non-Maḥram in laws alone is tantamount to death and one should fear it just as one fears death. Qāḍī ʿIyāḍ (d. 544/1149) suggests that this can lead to temptation and the destruction of one’s faith, which is akin to death. ʿAllāmah Abū al-ʿAbbās al-Qurṭubī (d. 656/1258) adds that it could actually lead to the punishment of death, if adultery is committed. He also adds that it could lead to divorce, which for a woman, is akin to death. Some scholars suggest that the meaning of the ḥadīth is that a person should die instead of perpetrating this sin. Some others suggest that there are two letters in the word mawt (death) which are also found in ḥamw (in laws). Some others suggest that the meaning is that a woman is not secure and therefore the only thing that should accompany her alone is death. These three meanings appear to be weak. There are also several other possible meanings mentioned by ḥadīth commentators, as outlined in the Arabic text below. There are obvious reasons why the Prophet ﷺ warned against unlawful interactions with the non-maḥram in laws and described them as death. First, it is relatively easier for family members to enter the house and engage in sin, as they are not treated like strangers. Second, people are generally more careless in this regard, as opposed to a stranger entering upon a female alone. Third, the consequences of this are greater in terms of family relationships and breakdowns. (2) The ḥadīth prohibits entering upon and spending time alone with a non-Maḥram female. This applies equally to the husband’s brother as well as the sister’s husband. As far as both visiting the parent’s house, this is permitted so long as there are other people in the house and the rules of ḥijāb are not violated. If the wife is alone in the parent’s house, it will not be permissible for the husband’s brother to enter the house and be alone with the sister in law just as it would be prohibited for the wife’s husband to enter the house and be alone with the sister in law. In short, the ḥadīth cannot be used to justify the prevention of the sister’s husband from coming to the parent’s house so long as there are other people present. However, ḥijāb must be maintained and all unnecessary interaction and communication with the non-Maḥarim, which includes the brother in law from both sides, should be avoided. This includes communication via social media. It is worth noting that Qāḍī ʿIyāḍ (d. 544/1149) wrote nearly a millennium ago that in this era of turmoil, caution should be exercised even if there is more than one non-Maḥram male entering upon a female who is alone. This demonstrates the importance of exercising caution in this era. ١) عن عقبة بن عامر أن رسول الله صلى الله عليه وسلم قال: إياكم والدخول على النساء. فقال رجل من الأنصار: يا رسول الله، أفرأيت الحمو؟ قال: الحمو الموت. رواه البخاري (٥٢٣٢) ومسلم (٢١٧٢). وفي طريق عند مسلم: يقول الليث بن سعد: الحمو أخ الزوج وما أشبهه من أقارب الزوج ابن العم ونحوه، انتهى. قال ابن الجوزي في كشف المشكل (٤/١٣٩): لا أدري من أي وجه قال هذا الليث إلا أن يكون أراد ذكر من يحرم على المرأة، فلا يكون تفسيرا للحمو، انتهى۔ وقال ابن بطال في شرح البخاري (٧/٣٥٩): قال الطبري: الحمو عند العرب كل من كان من قبل الزوج أخا كان أو أبا أو عما فهم الأحماء. فأما أم الزوج فكان الأصمعي يقول: هي حماة الرجل، لا يجوز غير ذلك، ولا لغة فيها غيرها. وإنما عنى بقوله: الحمو الموت، أن خلوة الحمو بامرأة أخيه أو امرأة ابن أخيه بمنزلة الموت في مكروه خلوته بها. وكذلك تقول العرب إذا وصفوا الشيء يكرهونه إلى الموصوف له، قالوا: ما هو إلا الموت، كقول الفرزدق لجرير: فإني أنا الموت الذي هو واقع بنفسك فانظر كيف أنت مزاوله. وقال ثعلب: سألت ابن الأعرابي عن قوله: الحمو الموت، فقال: هذه كلمة تقولها العرب مثلا كما تقول: الأسد الموت، أي لقاؤه الموت، وكما تقول: السلطان نار، أي مثل النار، فالمعنى احذروه كما تحذرون الموت. وقال أبو عبيد: معناه فليمت ولا يفعل ذلك، وهو بعيد، وإنما الوجه ما قاله ابن الأعرابي، انتهى كلام ابن بطال. ونظيره – كما أفاده الوالد المفتي شبير أحمد حفظه الله ورعاه – ما روى أبو داود (٢٤٨٩) مرفوعا: لا يركب البحر إلا حاج أو معتمر أو غاز في سبيل الله، فإن تحت البحر نارا وتحت النار بحرا. قال الخطابي في معالم السنن (٢/٢٣٨): تأويله تفخيم أمر البحر وتهويل شأنه، وذلك لأن الآفة تسرع إلى راكبه ولا يؤمن الهلاك في ملابسة النار ومداخلتها والدنو منها، انتهى. وراجع المرقاة (٦/٢٤٨٤) والعرف الشذي (١/١٠٤). والحديث ضعفه الخطابي وكذا ابن عبد البر في التمهيد (١/٢٤٠) والعيني في عمدة القاري (١٤/٨٧). وذكره البخاري في التاريخ الكبير (٢/١٠٣) في ترجمة بشير بن مسلم الكندي وقال: لم يصح حديثه، انتهى. وراجع تهذيب التهذيب (١/٤٦٧)۔ وقال البغوي في شرح السنة (٩/٢٦): الحمو جمعه الأحماء، وهم الأصهار من قبل الزوج، والأَختان من قبل المرأة. والأصهار تجمع الفريقين أيضا. وأراد ههنا أخا الزوج، فإنه لا يكون محرما للمرأة. وإن كان أراد أبا الزوج وهو محرم، فكيف بمن ليس بمحرم، انتهى. ونحوه في كلام أبي عبيد على ما نقله البيهقي في شعب الإيمان (٧/٣٠٩) وغيره، لكن قال القاضي عياض في إكمال المعلم (٧/٦١): يريد في هذا لما فيه من الغرر المؤدي إلى الموت، فكذلك الخلو بالأحماء مؤد إلى الفتنة والهلاك في الدين، فجعله كهلاك الموت، فأورد هذا الكلام مورد التغليظ والتشديد. والأشبه أنه في غير أبي الزوج ومن عدا المحارم منهم والله أعلم بدليل قوله في الحديث المتقدم: إلا أن يكون ناكحا أو ذا محرم. فقد فسر أن الحرج والمنع إنما هو لغير ذوي المحارم، انتهى. ونحوه في كلام التوربشتي، قال في شرح المصابيح (٣/٧٤٠): والذي ذهب إليه أبو عبيد في تخصيص أب الزوج بالحمو غير سديد، لكونه محرما مأذونا له في الدخول على زوجة ابنه، شهد بذلك التنزيل، قال الله تعالى: ولا يبدين زينتهن إلا لبعولتهن أو آبائهن أو آباء بعولتهن. والوجه فيه أن السائل أطلق القول في الحمو، ولم يبين عن أي الأحماء يسأل، فإن الحمو يتناول عند الإطلاق أخ الزوج الذي هو غير محرم، كما يتناول أب الزوج الذي هو محرم، فرد عليه قوله، كالغضب المنكر عليه لتعميته في السؤال، ثم لجمعه باللفظ الواحد بين من لا يجوز له الدخول عليها، وبين من يجوز له، انتهى. زاد علي القاري (٥/٢٠٥١): أو وقع الحكم تغليبا أو لأن بعضهم مستثنى شرعا معلوم عندهم، انتهى. وهذا أوجه، فالظاهر أن السؤال كان عن غير المحارم۔ وهكذا قال النووي في شرح المهذب (٤/٢٧٨): الحمو قرابة الزوج، والمراد هنا قريب تحل له كأخ الزوج وعمه وابنهما وخاله وغيرهم. وأما أبوه وابنه وجده فهم محارم تجوز لهم الخلوة وإن كانوا من الأحماء. وقال في شرح مسلم (١٤/١٥٤): معناه أن الخوف منه أكثر من غيره والشر يتوقع منه والفتنة أكثر، لتمكنه من الوصول إلى المرأة والخلوة من غير أن ينكر عليه، بخلاف الأجنبي. والمراد بالحمو هنا أقارب الزوج غير آبائه وأبنائه. فأما الآباء والأبناء فمحارم لزوجته تجوزلهم الخلوة بها ولايوصفون بالموت. وانما المراد الأخ وابن الأخ والعم وابنه ونحوهم ممن ليس بمحرم، وعادة الناس المساهلة فيه، ويخلو بامرأة أخيه. فهذا هو الموت، وهو أولى بالمنع من الأجنبي لما ذكرناه. فهذا الذي ذكرته هو صواب معنى الحديث، انتهى۔ وقال أبو العباس القرطبي في المفهم (٥/٥٠١): دخوله على زوجة أخيه يشبه الموت في الاستقباح والمفسدة، أي فهو محرم معلوم التحريم. وإنما بالغ في الزجر عن ذلك وشبهه بالموت لتسامح الناس في ذلك من جهة الزوج والزوجة، لإلفهم لذلك، حتى كأنه ليس بأجنبي من المرأة عادة، وخرج هذا مخرج قول العرب: الأسد الموت، والحرب الموت، أي لقاؤه يفضي إلى الموت. وكذلك دخول الحمو على المرأة يفضي إلى موت الدين، أو إلى موتها بطلاقها عند غيرة الزوج، أو برجمها إن زنت معه، انتهى۔ وقال ابن قرقول في مطالع الأنوار (٢/٢٩٩): وقيل: لعله إنما قال: الحمو الموت لما فيه من أحرف الموت، فإن فيه الحاء والميم، وهما من الحمام الذي هو الموت، وهذا ضعيف، انتهى۔ وقال الحافظ في الفتح (٩/٣٣٢): وقال صاحب مجمع الغرائب: يحتمل أن يكون المراد أن المرأة إذا خلت فهي محل الآفة ولا يؤمن عليها أحد فليكن حموها الموت، أي لا يجوز لأحد أن يخلو بها إلا الموت، كما قيل: نعم الصهر القبر، وهذا لائق بكمال الغيرة والحمية، انتهى۔ ثم إن عم الحديث المحارم أيضا فيحتمل أن يراد به ما قال ابن الأثير في النهاية (١/٤٤٨) واللفظ للحافظ في الفتح (٩/٣٣٢): المعنى أن خلوة المحرم بها أشد من خلوة غيره من الأجانب، لأنه ربما حسن لها أشياء وحملها على أمور تثقل على الزوج من التماس ما ليس في وسعه، فتسوء العشرة بين الزوجين بذلك، ولأن الزوج قد لا يؤثر أن يطلع والد زوجته أو أخوها على باطن حاله ولا على ما اشتمل عليه اهـ قال الحافظ: فكأنه قال: الحمو الموت أي لا بد منه ولا يمكن حجبه عنها كما أنه لا بد من الموت، وأشار إلى هذا الأخير الشيخ تقي الدين في شرح العمدة، انتهى. وراجع إحكام الأحكام للشيخ تقي الدين بن دقيق العيد (٢/١٨١)۔ ٢) ثم قال القاضي عياض (٧/٦١): قوله: لا يدخل رجل على امرأة مغيبة إلا معه رجل أو اثنان: هذا لئلا يحصل الخلو معها، فإذا كانوا جماعة ارتفعت التهمة. فأما في الأزمنة الفاسدة فلا يجب أن يخلو بالمرأة لا واحد ولا أكثر للحقوق المظنة بهم، إلا أن يكون الجماعة الكثيرة أو يكون فيها قوم صالحون، ومن يعرف أنه لا يتواطأ على ريبة فتزول المظنة بحضوره، انتهى۔ Allah knows best Yusuf Shabbir 9 Jumādā al-Ūlā 1439 / 26 January 2018 Approved by: Mufti Shabbir Ahmed and Mufti Muhammad Tahir Nawadir.org