13 Sep

Is the dua of the kaafir answered?

They will say, "Did there not come to you your messengers with clear proofs?" They will say, "Yes." They will reply, "Then supplicate [yourselves], but the supplication (dua) of the disbelievers is not except in error."

[Qur’aan 40:50]

al-'aalusi said:

The truth is that this Verse is in regards to the dua of the kaafir on the Day of Judgment. In this world, when a kaafir makes dua for something or seeks it from Allaah, there is the effect of his dua as many Verses of the Qur'aan attest to that.

As for the question as to if this can be termed an answer to his dua or not, then that question has no benefit (i.e. it is useless).

Ibn al-Qayyim said:

Allaah is not pleased with every person whose dua He answers. Neither does He love every such person. Nor is He pleased with his actions. For indeed, Allaah answers the dua of the pious, evil, believer, and kaafir.

Ibn Taymiyyah said:

The entire creation makes dua to Allaah. This includes the believers and kaafirs among the creation. Allaah answers the dua of the kuffaar. Indeed, the kuffaar ask Allaah to feed them. So, He feeds them and gives them to drink. And when distress touches them in the ocean (when they travel in it), then the one who calls upon anyone but Him has gone astray. When He delivers them to the land (by answering their dua) they turn away. And humans are so ungrateful.

He also said:

As for answering those who ask, then that encompasses everyone. Allaah, indeed, answers the dua of the one who is in distress and the one who has been wronged even if he be a kaafir.



11 Sep

Can a woman look at a male without desire?

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)…

[Qur’aan 24: Portion of Verse 31]

Based on this a large number of scholars held the opinion that it is not permissible for a woman to look at a man who is a stranger with or without desire. [1]

Other scholars have said that it is permissible for her to look at males who are strangers without desire as is established in the following authentic hadith:


Narrated 'Urwa:

Aisha said, "While the Ethiopians were playing with their small spears, Allah's Messenger (sallallaahu alayi wa sallam) screened me behind him and I watched (that display) and kept on watching till I left on my own." So you may estimate of what age a little girl may listen to amusement.


Mujaahid said: When a woman advances the devil sits on her head and beautifies her for the one who look at her. When she leaves he sits on her backside and beautifies it for the one who looks at her. [2]


al-Qurtubi says that some scholars have used the hadiith which follows to say that it is permissible for a woman to see of a man who is a stranger what is not allowed for the man to see of a woman like the head and so forth but nothing of the 'awrah (parts considered private).

Based on the above takhsiis of the generality of this Verse has been made. [3]


Fatima bint Qais reported that Abu 'Amr bin Hafs divorced her absolutely when he was away from home, and he sent his agent to her with some barley. She was displeased with him and when he said:

I swear by Allah that you have no claim on us. she went to Allah's Messenger (sallallaahu alayhi wa sallam) and mentioned that to him. He said: There is no maintenance due to you from him, and he commanded her to spend the 'Idda in the house of Umm Sharik, but then said: That is a woman whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a blind man and yon can put off your garments. And when the 'Idda is over, inform me. She said: When my period of 'Idda was over, I mentioned to him that Mu'awiya bin Abu Sufyan and Jahm had sent proposal of marriage to me, whereupon Allah's Messenger (sallallaahu alayhi wa sallam) said: As for Abu Jahm, he does not put down his staff from his shoulder, and as for Mu'awiya, he is a poor man having no property; marry Usama bin Zaid. I objected to him, but he again said: Marry Usama; so I married him. Allah blessed there in and I was envied (by others).

[Sahih Muslim]

al-Nawawi says that in the above mentioned hadith (the hadiith of Aishah) there is evidence that it is permissible for a woman to look at the act of men playing without looking at their bodies. If she looks at their faces with desire than that is haraam by agreement of all scholars.

If she does it without desire and lust and there is no fear of fitnah than there are two views among our Companions and most correct opinion is that it is haraam.[4]

The answer al-Nawawi provides to the hadiith of Aishah is that she looked at their act of playing and not their bodies. The second is that maybe this incident took place before the Verses of not being allowed to look were revealed, and maybe she was under the age of puberty at the time.


Ibn Hajar says in Fath al-Baari:

The zaahir of the tarjamah of the author (meaning Imaam al-Bukhaari) shows that he adopted the opinion of it being permissible for a woman to look at a man who is a stranger (without desire). This is a well known matter and the Shaafi'i school has differed in regards to the raajih opinion. The hadiith of the chapter aids the opinion of those who said it was permitted.


He then goes on to say:

The fact that women were allowed to go the masjid, marketplaces, and on travels while wearing the niqaab so that men would not see them while the men were never told to wear niqaab lest women see them also strengthens the opinion that it is permissible.

And by means of this al-ghazaalii also held the opinion of it being permissible. [5]

The scholars who permitted it, did so based on the premise that there be no fear of fitnah. We live in fitnah filled times. It is best for women to not look at men at all. It is also the opinion of the majority.



[1] Tafsir Ibn Kathiir
Volume 6 Page 45

[2] Tafsir al-Qurtubi
Volume 12 Page 227

[3] Tafsir al-Qurtubi
Volume 12 Page 228

[4] Sharh Muslim li Imaam al-Nawawi
Volume 6 Page 184

[5] Fath al-Baari li Imaam Ibn Hajar al-asqalaani
Volume 9 Page 336-337


09 Sep

Do not make blind taqliid when the truth becomes manifest

Ibn Baaz (rightly said) said:

It is obligatory upon you to take hold of the truth and to follow the truth when the evidence becomes apparent to you even if it opposes so and so. And it is obligatory upon you to not be a fanatic and make blind taqliid.

Majmuu al-Fataawaa
Volume 1 Page 343


03 Sep

The child belongs to the firaash

الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ


The above hadith is often found translated as


Narrated Abu Huraira:

The Prophet (sallallaahu alayhi wa sallam) said, "The boy is for (the owner of) the bed (al-waladu li al-firaash) and the stone is for the person who commits illegal sexual intercourse. (wa li al-'aahir al-hajar)'

[Sahih al-Bukhaari]

This is an authentic hadith. It is reported by both Imaam al-Bukhaari and Imaam Muslim.

There are two opinions regarding the following phrase

li al-'aahir al-hajar

One view is that it means the Zaani is to be stoned.

The second view is that it means the Zaani has no right to the child.



al-Nawawi believes the second opinion is stronger

He says:

It has been said that the meaning is that the Zaani is to be stoned with rocks. This is weak. The reason being that not every Zaani is stoned. It is only the muhsan specifically who is stoned.



The child belongs to the firaash

This is the 'asl. The boy belongs to the husband of the wife who did Zinaa. The child does not belong to the man who did Zinaa with the others wife.

The only way the husband can deny paternity is by indulging in li'aan.

A husband leaves for a business trip.
He comes back after two years
His wife bears a child
The child will be attributed to him.


Ibn Qudaamah said:

Even if a woman gives birth to a child while the husband has been absent from her for 20 years, the child will be attributed to him.


DNA testing has no value.


The only way a husband can deny that the child is his is by indulging in li'aan.


02 Sep

When dealing with kaafirs

And do not insult those they invoke other than Allah , lest they insult Allah in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do.

[Qur’aan 6:108]


The Muslims used to insult the gods (idols) of the disbelievers. In return, they insulted Allaah out of enmity without knowledge.

Allaah revealed this Verse in response to that.

This is the view of Qataadah. Ibn Kathiir has recorded this view from him in his Tafsiir.


When you deal with kaafirs you are not to insult their gods and Religious symbols, not because doing so is wrong, but because it can result in them insulting Allaah.

This result is unacceptable.

At least two important principles are derived from this Verse.


The first principle

درء المفاسد مقدم على جلب المصالح

When a maSlaha (that which is beneficial) collides with mafsadah (that which is corrupt) which is greater than the maSlaha, one is to act to avoid the mafsadah even if that means abandoning the maSlaha.

Insulting false deities is maSlaha. It puts down their religion. It shows how worthless it is.

Doing so can lead to a mafsadah which is far worse.

It can lead the kaafirs to insult Allaah.

Thus, Allaah told us not to do so.


The second principle is

سد الذرائع

This is commonly translated as blocking the means.

It prohibits a person from doing something permissible when doing so leads to something impermissible.

Here is a simple example


You can dig a hole in the ground.

It is permissible.

However, if you know doing so will lead a person to fall into it, it is now not permissible to dig that hole.

Another example is as follows.


There is a grape seller.

A guy comes to him to buy grapes

Selling grapes is permissible.

The seller knows the guy will make wine out of them.

He is not to sell it to him (keeping in mind the difference of opinion on this particular issue).


These principles can be abused. They have been.


However, the one thing that is certain without a doubt is that when you deal with kaafirs you will not insult their gods or Religious symbols as doing so could lead to them insulting Allah.



Imaam al-Baghawi makes an excellent point when he says the following:

The Zaahir of the Verse forbids insulting the idols, but its reality is that it has forbidden one from insulting Allaah because He is insulted as a result of that (i.e. when you insult their gods and Religious symbols, they will insult Allaah).

Tafsir Ibn Kathiir

Tafsir al-Qurtubi

Tafsir al-Baghawi


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