Fatwa of the Day

Nowadays, we hear many stories about Muslim youth adopting extremist ideas. They eventually say or do things that get them into trouble with the law. How can we prevent our youth from falling into this trap?



Answer:



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh.



Amongst the numerous bounties of Allah Ta’ālā upon us is that He has perfected our religion for us. Allah Ta’ālā says,



الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا (المائدة: 3)

On this day, I have perfected your religion for you, completed My favor upon you, and have chosen Islam as your religion for you [Quran 5:3)



Our religion is perfect in its form and there is no need for a more liberal version nor a more conservative form, let alone extremes of either type. If a person wishes to follow Islam properly, he should follow the way of the Prophet (peace and blessings be upon him) and act upon his teachings. A well-known principle taught by the Prophet (peace and blessings be upon him) in on the topic of moderation.



خير الأعمال أوسطها (شعب الإيمان، الباب الثالث والعشرون، القصد في العبادة: 3/402؛ العلمية)

The best of actions are the most moderate of them (Shu’ab al-Īmān)



As a person studies the life of the Prophet (peace and blessings be upon him) and the Companions (may Allah be pleased with them), one realizes that their lives were full of moderation.



Once, the Prophet (peace and blessings be upon him) was informed that ‘Uthmān ibn Maz’ūn (may Allah be pleased with him) fasts consistently during the days and prays throughout the nights. The Prophet (peace and blessings be upon him) called ‘Uthmān (may Allah be pleased with him) and rebuked, “Have you turned away from my sunnah?” He then instructed him to be more moderate in his fasting and prayers . The Companions also preached such moderation, as seen in similar instructions given by Salmān to Abu al-Dardā’ (may Allah be pleased with them).



Allah Ta’ālā has also given several commands in the Quran that encourage believers to adopt the middle path and to stay away from extremes. For example, as much as Allah Ta’ālā encourages spending in His path, He also mentions,



وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا (الإسراء: 29)

And let your hand not be tied to your neck nor stretch it completely, else you become blameworthy and in poverty (Quran 17:29)



In another place, while describing the qualities of His true servants, Allah Ta’ālā says,



وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا (الفرقان: 67)

And those who, when they spend, are neither extravagant nor miserly, but [instead] hold a middle path [between both extremes] (Quran 25:67)



The commands of Allah Ta’ālā, the sunnah of the Prophet (peace and blessings be upon him), and teachings of the Companions (may Allah be pleased with them) all advocate moderation and shunning of any form of extremism. Unfortunately, some individuals go to extremes in their effort to become better Muslims, although the way to gain closeness to Allah Ta’ālā is through adopting the middle path as advocated by Islam. This is the first lesson that must be imbedded into our youth.



Additionally, it is the responsibility of the parents to make sure the youth are connected with righteous, local scholars who may guide them in their path towards pleasing Allah Ta’ālā. Sadly, many parents are not connected to scholars themselves and have never fostered a connection between their children and the scholars. Hence, when these youth wish to learn more about Islam or their responsibilities as Muslims, they resort to finding forums, articles, and lectures online, where misinformation is available in abundance. Many times, this becomes the avenue for their misguidance and path towards acts of extremism. It is crucial for the youth to be connected to their local scholars whom they can approach for advice and guidance on matters. Imam Muslim has narrated in his Sahīh the famous instruction by Muhammad ibn Sīrīn (may Allah have mercy on him),

Blood Transfusion: From A Disbeliever to a Muslim?
Question:

Is it allowed to transfer blood from one person to another, and what if the two are of different religions?
Answer:

When a patient becomes so sick that the only way for him to get better is to undergo a blood transfusion, and when doctors are at least confident of the benefits that will result, he may be treated in this fashion, even if the donor and the recipient belong to different religions. Blood form a disbeliever, even though he may be at war with the Muslims, can be donated to a Muslim. And Muslim blood may be donated to a disbeliever who is not at war with the Muslims. May Allaah send peace and blessings upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 229

Qaradawi Issues Fatwa Allowing Churches In Islamic Countries

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Various media are reporting on a fatwa (Islamic ruling )issued by global Muslim Brotherhood leader Youssef Qaradawi permitting the construction of churches in Islamic countries under specified conditions. According to a report from Islam Online:

Prominent scholar Sheikh Yusuf Al-Qaradawi approves building churches for Christian citizens of or residents in Muslim countries to meet their needs just as Muslims are being allowed to build mosques in the West. “There is nothing wrong in building churches for Christian citizens if there is such a need because their numbers have multiplied or because they lack a place to worship as long as it is authorized by the ruler,” Qaradawi said. “This also applies to non-Muslims who came to a Muslim country for work or residence and have grown in numbers and need a church to worship.” Protection of Non-Muslims’ Places of Worship Religious Freedom in Shari`ah Minorities in Islam The fatwa came in response to a question regarding the building of the first-ever church in the Gulf emirate of Qatar. The land was given by Emir of Qatar Sheikh Hamad bin Khalifa Al-Thani. Qaradawi, the president of the International Union for Muslim Scholars (IUMS), said the presence of a Christian minority, whether it was of a local community or of expatriates, justifies this. “It is completely permissible that they should be allowed to have churches.”…Sheikh Qaradawi, the IUMS president, also approved for Muslims to participate in building churches. “If we allow them (Christians) to build churches in Muslim countries, then participation in the construction is also approved though many scholars would not like Muslims to do that.” Sheikh Qaradawi noted that scholars have been divided on the issues of allowing churches in Muslim countries and Muslims participating in the construction. He noted that of the four main schools of Islamic thought only Imam Abu Hanifa approves this. Qaradawi based his view, which goes in line with Abu Hanifa’s, on the Muslim principle of equal treatment. “Just like they allow Muslims in their countries to build mosques for prayers.

Qaradawi’s views on the rights of non-Muslims in Muslim societies were spelled out in his 1997 book entitled “The Rights of Non-Muslims in Society” (Ghayr al-Muslmein fi el-Mujtama` al-Islami) which was reviewed by Islam Online, an Islamic news portal associated with Sheikh Qaradawi.

Question:

If a wife disobeys in matters like Hijab or dressing properly or private relation, what should one do? It seems that women these days don't pay respect and honour to husbands as is desired by religion & society. What should be done in such a case if wife tries to dominate the husband & disputes on small matters? It's been 10 months to our marriage and I'm getting frustrated on each day passing.

Answer:
In the Name of Allah, Most Gracious, Most Merciful

In the Name of Allah, the Gracious, the Merciful.

Praise be to Allah.

May Allah's peace and blessings shower upon our beloved Messenger.

Dear Brother,

I pray this message finds you and your wife well.

What you may want to realize is that change comes from within, rather than from without. Thus, while you may implore, ask, or demand your wife to wear hijab and dress properly, ultimately, it is up to her to carry out her religious obligations.

As the head of the household, you certainly have a right to ask and expect certain things of your wife.

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "Surely! Everyone of you is a guardian and is responsible for his charges: The Imam (ruler) of the people is a guardian and is responsible for his subjects; a man is the guardian of his family (household) and is responsible for his subjects; a woman is the guardian of her husband's home and of his children and is responsible for them; and the slave of a man is a guardian of his master's property and is responsible for it. Surely, everyone of you is a guardian and responsible for his charges."

[Bukhari, Volume 9, Book 89, Number 252]

A man will be asked about the members of his household. However, your wife is an adult, and as such, she is responsible before her Creator.

If she gets involved in petty disputes with you, take the higher path. Don't get pulled into useless argumentation. Do consider some more effective means of communication.

You've only been married 10 months, so you need more time to get to know each other. Surely your wife has some good qualities. Focus on those.

It's fine to let her know how you feel about these issues, but understand that she must come to these obligations in her own time. Offer her whatever encouragement you can, whether it's good literature on hijab, taking her to religious gatherings, or introducing her to pious Muslimahs.

Even more important than focusing on outward hijab is the crucial matter of iman. Do you pray together? Do you go to the masjid? Do you study together? Perhaps you could interest her in some courses here at SunniPath. Taking them together would be an excellent way of learning and growing closer together, insha'Allah.

The key is to be kind, loving, and patient, while focusing on ways to strengthen her iman.

I pray Allah Most High bridges the gap between you and your wife.

Is it permissible to use a hairbrush made out of boar bristles? It is said that these bristles (which pigs have instead of fur or hair) are good for the hair, so they are used in the manufacture of these brushes. But I am not sure whether it is permissible to use it, and people differ concerning this matter. I hope that you can explain.


Praise be to Allah.

The fuqaha’ differed as to whether boar bristles are najis (impure). The majority of Hanafis, Shaafa‘is and Hanbalis are of the view that they are najis (impure). The Maalikis are of the view that they are taahir (pure).

According to the view that they are najis, it is not permissible to use them when they are wet or to let them touch anything that is wet, because najaasah (impurity) is transmitted by wetness.

In al-Mawsoo‘ah al-Fiqhiyyah (20/35) it says: The majority are of the view that boar bristles are najis, so it is not permissible to use them because that is using something that is najis in and of itself.

According to the Shaafa‘is, if a khuff (leather slipper) is stitched with thread made from boar bristles, the place where the stitches are cannot be made pure by means of washing or using dust, but it may be overlooked and forgiven, so the individual may offer obligatory and naafil prayers in them because it is too difficult to avoid this thing. According to the Hanbalis, if it was stitched when wet it must be washed, and it is permissible to use a sieve made of impure bristles if it is dry, because the impurity is not transferred, but it is not permissible to use it if it is wet because the impurity is transferred by wetness.

The Hanafis regarded it as permissible for those who do stitches to use boar bristles in cases of necessity.

The Maalikis were of the view that boar bristles are taahir (pure), so if they are cut off with scissors it is permissible to use them, even if they are cut when the pig is dead, because the matter has nothing to do with whether the animal is alive or dead. But it is mustahabb to wash them because there is some doubt as to whether they are taahir (pure) or najis (impure). But if the bristles are plucked, then they cannot be taahir (pure). End quote.

It also says (26/102):

The Maalikis are the only ones who say that boar bristles are taahir because they (the bristles) are taahir when the boar or pig is alive. This applies if the bristles are cut off and not plucked. If they are plucked then the roots are najis but the ends are taahir.

They quoted as evidence for that the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning): “…and of their wool, fur, and hair (sheep wool, camel fur, and goat hair), a furnishing and articles of convenience (e.g. carpets, blankets, etc.), a comfort for a while” [an-Nahl 16:80]. This verse appears in the context of reminding people of Allah’s blessings, so the apparent meaning is that it includes animals both dead and alive.

They also quoted as evidence the hadeeth of Maymoonah (may Allah be pleased with her) according to which the Messenger (blessings and peace of Allah be upon him) said concerning a sheep of Maymoonah’s (that had died) when he passed by it: “It is only haraam to eat it.” According to another version: “Only its meat is haraam for you; you are allowed to make use of its skin.”

On the basis of reasoning they concluded that the dead animal is regarded as pure when alive, and issue of whether the hair (or bristles) is pure has nothing to do with whether the animal is alive or dead.

The most correct view is that the bristles of pigs and the hair of dogs and other animals are taahir (pure).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: With regard to hair growing on a body that is impure, Imam Ahmad had three reports:

1. That all kinds of hair are pure, even the hair of dogs and the bristles of pigs. This is the view favoured by Abu Bakr ‘Abd al-‘Azeez.

2. That all kinds of hair are impure, as is the view of ash-Shaafa‘i.

3. That if the hair of the dead animal was pure when it was alive, then it is pure, as in the case of sheep and mice; but the hair of animals that are regarded as impure when they are alive is also impure, as in the case of dogs and pigs. This is the view favoured by the majority of his companions.

The most correct view is that all hair is taahir (pure), whether it comes from a dog, a pig or other animals. This is unlike the saliva.

Based on that, if the dog’s hair is wet and it gets onto a person’s clothes, there is no problem with that, as is the view of the majority of the fuqaha’, Abu Haneefah and Maalik, and of Ahmad according to one of the two reports from him. That is because the basic principle concerning substances is that they are pure, and we cannot regard anything as impure or haraam except on the basis of evidence to that effect, as Allah, may He be exalted, says (interpretation of the meaning):

“He has explained to you in detail what is forbidden to you, except under compulsion of necessity”

[al-An ‘aam 6:119]

“And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”

[at-Tawbah 9:115].

The Prophet (blessings and peace of Allah be upon him) said in the saheeh hadeeth: “One of the most serious sins a Muslim may commit is to ask about something that was not forbidden, then it becomes forbidden because of his asking.”

In as-Sunan it is narrated from Salmaan al-Faarisi in a marfoo‘ report that he said: “What is permissible is that which Allah has permitted in His Book, and what is forbidden is that which Allah has forbidden in His Book. And what He has said nothing about is that which He has forgiven. As that is the case, the Prophet (blessings and peace of Allah be upon him) said: “The purification of the vessel of one of you, if it is licked by a dog, is to wash it seven times, the first of which should be with dust.” All versions of this hadeeth mention nothing except licking; they do not mention any other parts of the dog, so regarding the dog itself as impure is a conclusion that is reached only by analogy… With regard to every animal that was said to be impure, the argument concerning its hair or feathers is like the argument concerning the hair of the dog. If it is said that every wild animal that has fangs and every bird that has talons is impure – except cats and whatever is smaller than them, as is the view of many of the scholars, the scholars of the people of Iraq, and it is the better known of the two reports from Ahmad – then the issue of the hair or feathers of such creatures is subject to the same argument, whether it is impure or not. There are two reports from Ahmad, one of which says that it is pure. This is also the view of the majority, such as Abu Haneefah, ash-Shaafa‘i and Maalik. The second view is that it is impure, which is the view favoured by many of the later companions of Ahmad. The view that it is pure is the correct view, as stated above.

End quote from al-Ikhtiyaaraat al-Fiqhiyyah dumna al-Fataawa al-Kubra, 5/264

Based on that, there is nothing wrong with using a hairbrush made out of boar bristles, and it does not matter if it touches wet hair, but avoiding that is preferable, so as to avoid an area of scholarly difference of opinion.

And Allah knows best.

Question: What is the Islamic view on Abortion?

Answer: According to the scholars of the Mazhab of Imam Abu Hanifa, it will be permissible to do an abortion until four months of pregnancy for the following valid reasons:

When a pregnancy resulted from rape or adultery
When there is a serious fear of the health of the mother
When there is a fear in the case of a very young girl who fears to become a mother
When there is a diseased fetus
When the spouses are on the verge of a separation
Severe poverty

These scholars have allowed abortion in the above cases since it is not equal to taking a life (as the soul is blown into the fetus after four months - 120 days). It must be understood that only in valid cases this allowance is given. If there is no valid case then abortion will not be permissible since due to pregnancy, the fetus has the potential to become an independent human being and must not be disturbed.

These scholars have also stated that after the period of 120 days of pregnancy it will not be permissible to do an abortion since it is interfering with a life. However, if it is to save the mother's life, then it will become permissible since it is choosing the lesser of the two difficulties.

According to the scholars of the Shafi'i, Maliki, and Hanbali Mazhabs, abortion is not permissible at any stage of pregnancy except to save the life of the mother. They however, agreed that the soul is blown into the fetus after 120 days of pregnancy.


And Allah knows best.
Mufti Waseem Khan

Kindness and good treatment of animals

Q: Doctor T.`A.S. from Australia raised a question about moving animals from Australia to the Middle East and was concerned about the bad conditions of shipping these animals. We request H.E. Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz to answer his question. Following is the Shaykh's answer to the question.
A: From `Abdul-`Aziz ibn `Abdullah ibn Baz to the honorable brother, may Allah grant us and him guidance and success.
As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you).
I have reviewed your letter regarding your request to write about the subject of moving animals from your country, Australia, to the Middle East and the bad conditions to which the animals are exposed during the shipping process, the conditions of the ships which carry such animals, the resulting crowdedness, and other bad consequences. As we pray to Allah to guide us, you, and our Muslim brothers to His straight path, we thank you for being interested in this important subject. It also gives us much pleasure to answer your question in the light of the texts of the Noble Book and the pure Sunnah (whatever is reported from the Prophet) emphasizing
(Part No. 23; Page No. 66)
the kindness that should be shown to both eatable and non-eatable animals, in addition to a number of Sahih (authentic) Hadiths that threat those who torture animals, whether by starving or negligence, while moving them or at any other situation.
Allah (Exalted be He) tells us about kindness to animals in general when He says: ...and do good. Truly, Allâh loves Al-Muhsinûn (the good-doers). Allah (Exalted be He) also says: Verily, Allâh enjoins Al-‘Adl (i.e. justice and worshipping none but Allâh Alone - Islâmic Monotheism) and Al-Ihsân [i.e. to be patient in performing your duties to Allâh, totally for Allâh’s sake and in accordance with the Sunnah (legal ways) of the Prophet صلى الله عليه وسلم in a perfect manner]. The Prophet (peace be upon him) also says in the Hadith related by Muslim and the compilers of Sunan (authors of Hadith compilations classified by jurisprudential themes): Verily Allah has enjoined goodness upon everything; so when you kill, kill in a good way, and when you slaughter, slaughter in a good way. So everyone of you should sharpen his knife and let the slaughtered animal die comfortably. In another narration, he (peace be upon him) said: Slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce its pain).
With regard to relieving those in trouble, there is a sound and authentic Hadith stating the great reward for the one who relieves those in trouble; forgiveness of his sins and appreciation of his act. It is reported on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah
(Part No. 23; Page No. 67)
(peace be upon him) said: While a man was walking, he felt very thirsty. He found a well, so he drank some water. Then, he saw a dog that was also very thirsty. The man thought, "This dog is as thirsty as me." So, he went down the well, filled his shoe with water, and gave it to the dog to drink. Allah (Exalted be He) thanked him and forgave his sins. People asked the Prophet (peace be upon him), "Shall we be rewarded if we give water to animals?" The Prophet (peace be upon him) replied, "(Giving water to) every living soul deserves reward."
Abu Hurayrah also reported that the Messenger of Allah (peace be upon him) said: While a dog was going around a well and about to die of thirst, a prostitute from the Children of Israel saw it. Then, she took her shoe off, filled it with water, and quenched the thirst of the dog, and because of that act Allah forgave her sins. (Reported by Muslim in his Sahih) Islam also urges kindness and makes it the right of those who deserve it, and prohibits its opposite that includes injustice and transgression. Allah (Exalted be He)
(Part No. 23; Page No. 68)
says: ...and transgress not the limits. Truly, Allâh likes not the transgressors. Allah (Exalted be He) also says: And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment. It is reported in the Sahih of Muslim that Ibn `Umar (may Allah be pleased with him and his father) passed by a group of people who tied a chicken alive and made it a target for shooting their arrows. When they saw Ibn `Umar, they went away from it. Then, Ibn `Umar said : Who did this? Indeed, the Messenger of Allah (peace be upon him) cursed those who have done this. It is also reported in the Sahih of Muslim on the authority of Anas (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) forbade that animals be tied up and made a target of, i.e., confined till death. In another narration, the Prophet (peace be upon him) said: Do not make a living thing a target. It was narrated on the authority of Ibn `Abbas (may Allah be pleased with him and his father) that the Prophet (peace be upon him) prohibited the killing of four beasts: the bee,
(Part No. 23; Page No. 69)
the ant, the hoopoe, and the shrike. (Reported by Abu Dawud with a good chain of transmission) It is also reported in the Sahih of Muslim that the Messenger of Allah (peace be upon him) said: A woman was destined to torture (in the hereafter) because of a cat which she confined until it died (of hunger); so she was sent to the fire because of it. She did not allow it to eat or drink, as it was confined, and she did not free it so that it might eat the insects of the earth. It is also reported in the Sunan of Abu Dawud from Abu Waqid who said that the Messenger of Allah (peace be upon him) said: Whatever is cut off from an animal when it is alive is a dead thing. Al-Tirmidhy related that the Prophet said: Whatever is cut off from a living being when it is alive is a dead thing.
It is also reported that Abu Mas`ud said: We were on a journey with the Messenger of Allah (peace be upon him) and then he (peace be upon him) went to answer the call of nature. At that time, we saw a Humrah (i.e. a type of sparrow) with her two chicks and we took the two chicks. Afterwards, the bird came and started spreading her wings over those beneath her. When the Prophet (peace be upon him) came, he said: Who has grieved this bird and took its chicks?
(Part No. 23; Page No. 70)
Return her chicks to it. On another occasion, he (peace be upon him) saw a valley of ants which we had burnt and he said: Who has burnt this? We replied: We did. He said: It is not proper for anyone to punish with fire except the Lord of fire.
It was narrated on the authority of Ibn `Umar (may Allah be pleased with him and his father) that the Messenger of Allah (peace be upon him) said: Whoever kills a sparrow or anything larger than that without just cause, Allah will hold him accountable on the Day of Judgment. He was asked: O Messenger of Allah, what is a just cause? He replied: That he killed it to eat, not simply to chop its head off and then throw it away. (Reported by Al-Nasa'y and ranked as Sahih by Al-Hakim) This Hadith means that it is necessary to stop doing such acts. This is the sheer mercy equally given to these animals and other creatures.
It was narrated on the authority of Ibn ‘Abbas (may Allah be pleased with him and his father) that the Prophet (peace be upon him) passed by a donkey whose face had been branded, then he said: May Allah curse the one who branded it. (Reported by Muslim) According to another narration by Muslim: The Messenger of Allah (peace be upon him) prohibited striking
(Part No. 23; Page No. 71)
on the face and branding it. This includes mankind and animals.
All these texts and others contain concepts that indicate the prohibition of all types of torture of animals even of animals which the Shari`ah (Islamic law) allows to kill such as the five evil animals and birds (the raven, the scorpion, the rat, the glede, and the wild dog). It is noted that Al-Bukhari added "the serpent" to the above-mentioned five animals and birds. This indicates Islam's concern about animals whether by considering what will benefit them or what will save them from harm. Thus, it is obligatory to carefully consider the narrations reported with regard to taking care of the animals and threatening against torturing them by any means before, particularly the type of animals mentioned in the question. This is because animals are used for food and are also property. There are also certain Islamic rulings related to them with regard to some acts of obedience and devotion. They are also exposed to many types of hardships while shipping and moving them in large quantities for long distances. This might result in crowdedness that destroys the weak among them and lead to their starvation, thirst, the spread of diseases among them, and many other harmful things that require quick consideration and serious study from those in charge in order to make comfortable arrangements for the means of transportation, for moving them from one place to another, providing them with food and drink, in addition to other means of ease such as ventilation,
(Part No. 23; Page No. 72)
medical treatment, separating the weak from the dangerous strong ones, and the sick from the healthy in all phases until they are sold as good as possible. The arrangements that have been mentioned can be made by the investing organizations, individuals, and importing and exporting companies. All these things require costs which the owners of these companies and those in charge of these animals should spend with good conduct.
The modern methods of slaughtering eatable animals in most foreign countries and the way the animals are prepared for slaughter cause grief and should be denied. Many animals are tortured by the use of electric shocks in the head to make it lose consciousness and then it is passed onto hooks which hold it upside down while it is still alive. Other forms of torture are where the animal is put onto an electric belt till it reaches the place of slaughtering in slaughterhouse or canning factory. Other forms of abuse include plucking out the feathers of chickens and birds while they are still alive, dipping them in very hot water when they are alive, or exposing them to very hot steam in order to remove the feathers claiming that this method is cost effective as known about other well-known methods of slaughtering. It is noted that such methods are considered torture which clearly contradicts the command to be kind to animals and the emphasis that the tolerant Islamic Shari`ah imposes. Every act that opposes the rulings of the Shari`ah is considered transgression and injustice for which the perpetrator will be held accountable, because of what has been stated
(Part No. 23; Page No. 73)
and due to the sound and authentic Hadith in which the Prophet (peace be upon him) said: Allah will retaliate for a hornless sheep by punishing the horned sheep which broke its horns. If this is the punishment of an animal, which does not understand and harms another animal, what about the humans who know about injustice and its evil results?
In the light of the Islamic texts and their implications and concepts, Muslim jurists dedicated certain to chapters discussing the obligatory and recommended acts that should be observed and the prohibited and reprehensible acts that should be avoided concerning treating animals in general and slaughtering eatable animals in particular. The following are some aspects related to kindness to animals while slaughtering them. It is recommended to do the following:
1 - Offering water to animals which will be slaughtered in accordance with the previously-mentioned Hadith in which the Prophet (peace be upon him) said: Verily, Allah has enjoined goodness to everything.
2 - The tool used for slaughtering should be sharpened and in a good condition, and the person doing this task should put it on the place of slaughtering; the upper part of the chest of the camel and on the throat of other animals which makes it easier and quicker to slaughter.
3 - If possible, camels should be slaughtered while standing up, tying the left leg while facing the Qiblah (Ka`bah-direction faced in Prayer).
4 - Any animal other than the camel should be slaughtered lying down on its left side, if this is
(Part No. 23; Page No. 74)
easy for the person who should place his leg on the right side of its neck without tying the front or back legs and without bending anything from it or breaking any part of its body before it dies and stops moving. It is also reprehensible to cut off its neck or slaughter it while other animals are watching.
These recommendations should be observed while slaughtering the animal out of mercy and kindness. The opposite and unkind behavior that opposes these instructions, such as dragging the animal from its legs to be slaughtered, is reprehensible. It is reported from Abdul-Razzaq in a Mawquf Hadith (words or deeds narrated from a Companion of the Prophet that are not attributed to the Prophet) that Ibn `Umar saw a man dragging a goat from its legs to slaughter it. Ibn `Umar said to him: "Woe to you, lead it to death in a nice way."
It is also reprehensible to sharpen the knife in front of the animal at the time of slaughtering, because it is authentically reported in the Musnad of Imam Ahmad from Ibn `Umar (may Allah be pleased with him and with his father) that The Prophet (peace be upon him) ordered that the blade should be sharpened and be hidden from the animal. It is also authentically reported in Al-Mu`jam Al-Kabir and Al-Mu`jam Al-Awsat of Al-Tabarany through a good chain of transmitters from `Abdullah ibn `Abbas (may Allah be pleased with him and his father) who said that the Messenger of Allah (peace be upon him) passed by a man who was putting his leg on the face of a goat while he was sharpening his blade and the goat was looking at him while he was doing that. Then he (peace be upon him) said: You should have done this before. Do you want to slaughter it two times?
(Part No. 23; Page No. 75)
As for animals which are difficult to slaughter such as those that are hunted, wild animals, or stray camels which are difficult to catch, it is sufficient to shoot an arrow or something similar, not a bone or nail, at the animal that makes it bleed, after mentioning the Name of Allah on it. If that animal is killed by the arrow or whatever is used, then it is allowed to eat it, because killing it in this way is similar to killing a slaughtered animal, unless it dies due to other causes that are different from the arrow or due to the arrow and another thing.
We mentioned this to benefit you, keeping in mind that these are not all the sound and authentic reports narrated on the treatment of different kinds of animals. It is noteworthy that Islam is the religion of mercy, the legislation of kindness, the perfect code of life, and the path leading to Allah (Exalted be He) and to the Abode of His Honor. Therefore, it is an obligation to invite people to it, to judge in accordance with its teachings and regulations, to endeavor to spread it among those who do not know it, and to remind Muslims in general of any rulings or objectives they might not know. This should be done to seek the Pleasure of Allah. The objectives of the Islamic legislation are very fair and wise, and there is no prohibition to make use of all useful animals, which is opposite to the Buddhists. Also, there is no absolute permissibility of all harmful animals, which is opposite to those who devour pigs, beasts of prey, and the like. There is no injustice or violation of the sanctity of every being; soul, property, or honor.
Thus, we thank Allah (Exalted be He) for His blessings, the greatest of which is the blessing of Islam. We supplicate earnestly Allah to make His religion victorious, to raise His Word high, and not to make us a trial for the disbelievers because of our shortcomings.
(Part No. 23; Page No. 76)
May Allah's Peace and Blessings be upon our Prophet Muhammad, the conveyer of the clear message, upon his family, his companions, and those who follow his guidance until the Day of Judgment. As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you).

Question:
Was the Prophet's Ascension and the Night Journey in body and soul?

Answer:
Allah Almighty favored the Prophet [peace and blessings be upon him] with the miracle of the Ascension and Night Journey [al-Israa` wa al-Mi'raj] to honor him and reveal to him some of His great signs. Allah Almighty says:
"Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing". [Qur'an, 17: 1] and; "By the star when it descends, Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. Taught to him by one intense in strength- One of soundness. And he rose to [his] true form, While he was in the higher [part of the] horizon. Then he approached and descended, And was at a distance of two bow lengths or nearer. And he revealed to His Servant what he revealed. The heart did not lie [about] what it saw. So will you dispute with him over what he saw? And he certainly saw him in another descent. At the Lote Tree of the Utmost Boundary- Near it is the Garden of Refuge - When there covered the Lote Tree that which covered [it]. The sight [of the Prophet] did not swerve, nor did it transgress [its limit]. He certainly saw of the greatest signs of his Lord." [Qur`an, 53: 1-18]

Most scholars agreed that the Ascension took place in both body and soul because the Qur`an explicitly expresses this fact by the choice of the word 'abduhu' [His servant] in the above verse which integrates the meaning of both body and soul. The Prophet's Night Journey is discussed in the Qur`an and hadith literature.

There is a scholarly debate on whether the incident of the Prophet's Ascension [Mi'raj] was a physical journey or a dream. The majority of scholars maintain that the Prophet's ascension was a physical journey while he was in a conscious state and that it took place on the same night as the Night Journey. The opinion of scholars who contend otherwise is erroneous because Allah Almighty has the power to raise the Prophet to the Heavens [peace and blessings be upon him] in both body and soul as He did in the Night Journey. While the Qur'an discussed the Night Journey explicitly and the Ascension implicitly, the sunna discusses both explicitly.

The Ruling

The Prophet journeyed from the Holy Mosque in Mecca to al-Aqsa Mosque and then to the highest heavens in both body and soul. Delving in such matters only distracts Muslims from more important matters and from fulfilling their duties related to our present times.

Allah the Almighty knows best .