Praise be to Allaah.
The name of Allaah should not be written on these caps, so as to protect His name from being disrespected and so as to free the wearer of any inconvenience, because he may need to go to the toilet wearing this cap, and it may be difficult for him to take if off every time he wants to do that.
The way in which the name of Allaah may be disrespected in this case is that the cap may be worn and taken off and placed on the floor and so on, and it may be affected by dirt such as dust and sweat, or the wearer may do something that Allaah has forbidden and disallowed, such as smoking or backbiting about people, when he is wearing the name of Allaah written on his head.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said concerning the ruling on putting Qur’aanic verses on clothing: If the aim of that is to exhort and remind people, we do not find that in the gatherings where verses of Qur’aan are present (e.g. on the walls), we do not find that they increase people’s piety or awareness of Allaah, rather in some of these gatherings we see that evils are committed, where people smoke and backbite about others and eat their flesh, and the book of Allaah is above their heads, but they are gatherings in which Allaah is disobeyed. End quote from Liqaa’aat al-Baab il-Maftooh (2/54).
And Allaah knows best.
He gets a contract to do some work then hires people to do it for less pay
I work for a company that offers media services to other companies. The work is done by programmers whom I hire to do this work, and I send them to the companies that have asked us for help.
The profits are represented in the difference between what we charge to the company, which is somewhat high, and what we pay the workers, which is less.
If this income is not halaal, how should I purify my wealth that I have earned until now? Do I have to do leave my work immediately or wait until I find another job? I have a family and four young children. I fear my Lord and I do not want to feed them anything but that which is halaal.
Please help me, may Allah reward you with good and bless your work.
The profits are represented in the difference between what we charge to the company, which is somewhat high, and what we pay the workers, which is less.
If this income is not halaal, how should I purify my wealth that I have earned until now? Do I have to do leave my work immediately or wait until I find another job? I have a family and four young children. I fear my Lord and I do not want to feed them anything but that which is halaal.
Please help me, may Allah reward you with good and bless your work.
Praise be to Allaah.
It is permissible for the one who is hired or given a contract to do some work, to hire other people to do this work for less pay and to benefit from the difference in payment, unless the agreement was that the first worker should do the work himself or he was chosen specifically for the task, as in the case where someone hires a well known calligrapher or designer.
It says in Kashshaaf al-Qinaa‘ (3/566):
If one is hired to do some work for pay, such as sewing and the like, there is nothing wrong with him hiring someone to do it for a lesser fee. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
If a person is hired to do some work on the basis of a contract, if it is said to him: We want you to clean this house every day and you will have one hundred riyals per month, then he hires someone else to clean the house every day, in the way described in the original contract, but for fifty riyals, this is permissible, because it is similar to when we say that it is permissible to sublet a property for the remainder of the rental period for a higher rate than one is paying. And this is how people do things today. You will find the state – for example – giving a contract to a company to clean mosques, and for each mosque they pay such and such per month. Then this company brings workers to do the work agreed upon for less than a quarter of what was agreed with the government. But if there is a particular reason for hiring that specific person, then giving the job to someone else is not permissible. For example, if you hired someone to copy out Zaad al-Mustaqni‘ (a book of Hanbali fiqh) for you, and you know that this man has good handwriting or makes few mistakes, then he hired someone who has beautiful handwriting to copy it for a lower price, the scholars say that this is not permissible because what matters is copying properly, not just beautiful handwriting. Rather what matters is beautiful handwriting, proper punctuation and minimum errors. How many people have the most beautiful handwriting but they make too many mistakes. Many students have good handwriting but they do not follow the rules of writing; many people have poor handwriting that no one can read except one who is used to it, but there are no errors in his writing. Whatever the case, the point is that whoever is hired for a skill he has, it is not permissible for him to get someone else to do it for him.
End quote from al-Sharh al-Mumti‘, 10/39.
Based on that, there is nothing wrong with accepting work and hiring out people to do it for less pay, on condition that the advertisements in question are for halaal things. For more information please see the answers to questions no. 93376 and 7834.
And Allah knows best.
Delaying prayer until night-time because of work
Many workers delay Zuhr and ‘Asr prayers until night-time, giving the excuse that they are too busy at work or that their clothes are najis (impure) or not clean. What advice can you give them?
Praise be to Allaah.
It is not permissible for a Muslim man or woman to delay an obligatory prayer beyond the proper time, rather every accountable Muslim man and woman is obliged to perform the prayers on time as much as they can.
Work is not an excuse for delaying prayer, neither is impurity on clothes or clothes being dirty. None of these are acceptable excuses.
People should be excused from work at prayer times; at the time of prayer a worker has to wash the impurity from his clothes, or change into clean clothes. As for regular dirt (as opposed to impurities), this does not prevent one from praying in those clothes, so long as that dirt is not impure and does not have an offensive smell that would bother other worshippers. But if the dirt or its smell will bother others, then he has to wash it before praying, or change into clean clothes so that he can pray in congregation.
It is permissible for those who have legitimate shar’i excuses, such as those who are sick or are travelling, to combine Zuhr and ‘Asr at the time of either of them, and to combine Maghrib and ‘Isha’ at the time of either of them.
This was narrated in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him). It is also permissible to join prayers when there is heavy rain or mud, which cause difficulty for people.
Fataawa Muhimmah tata’allaq bil-Salaah by Shaykh Ibn Baaz, p. 19
Their boss does not let them offer prayer in congregation in the mosque
We are a group of doctors who have been working in a complex of private clinics for six months during which – praise be to Allaah – we used to offer prayers in congregation in the mosque, because we worked, and most of us lived, in one building that was opposite a mosque and it was easy for us to go and pray there. We would do wudoo’ in the building and go down to the mosque just before the iqaamah, and go back to the building quickly after the prayer was over, and we would pray Sunnah in the building, as we were keen not to miss too much time at work.
Praise be to Allaah, during these six months there was no problem due to our praying in the mosque, but then the administration of the building began trying to force the workers to offer the obligatory prayers in the building, even though there is no place set aside for prayer, rather we have to put down prayer mats in the foyer at the time of prayer, then the iqaamah for prayer is given with no adhaan. Please note that the distance between the mosque and the clinic building is less than fourteen metres.
We refused to pray in the building without a shar’i fatwa from a scholar who fears Allaah. We looked for a fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him) on this issue, and this fatwa is published on your website in question no. 21345. We showed this fatwa to the manager but he insisted on his view, saying that our jobs require us to be present in the building throughout our working hours, so as to be prepared to deal with any emergency. Please note that staff are not present 24 hours a day, rather doctors are on call for emergencies outside of regular working hours which means that in such cases a doctor will be delayed between fifteen and twenty minutes at least, if he happens to be home when he is called.
Does the boss or manager have the right to oblige us to pray in the building and not pray with the congregation in the mosque?
If we have to stay in the workplace in obedience to the administration’s orders, and not pray in the mosque, then should we leave this job, even though some of us are in great need of the money? Or will we be excused for not attending prayer in congregation in this case?.
Praise be to Allaah, during these six months there was no problem due to our praying in the mosque, but then the administration of the building began trying to force the workers to offer the obligatory prayers in the building, even though there is no place set aside for prayer, rather we have to put down prayer mats in the foyer at the time of prayer, then the iqaamah for prayer is given with no adhaan. Please note that the distance between the mosque and the clinic building is less than fourteen metres.
We refused to pray in the building without a shar’i fatwa from a scholar who fears Allaah. We looked for a fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him) on this issue, and this fatwa is published on your website in question no. 21345. We showed this fatwa to the manager but he insisted on his view, saying that our jobs require us to be present in the building throughout our working hours, so as to be prepared to deal with any emergency. Please note that staff are not present 24 hours a day, rather doctors are on call for emergencies outside of regular working hours which means that in such cases a doctor will be delayed between fifteen and twenty minutes at least, if he happens to be home when he is called.
Does the boss or manager have the right to oblige us to pray in the building and not pray with the congregation in the mosque?
If we have to stay in the workplace in obedience to the administration’s orders, and not pray in the mosque, then should we leave this job, even though some of us are in great need of the money? Or will we be excused for not attending prayer in congregation in this case?.
Praise be to Allaah.
Firstly:
What you did by praying with the congregation in the mosque is the right thing, and it is what is required of you and of everyone in the building except those who have a legitimate shar’i excuse such as sickness and the like. The saheeh evidence indicates that it is obligatory to pray with the congregation in the mosque when the call to prayer is given. For more information on the evidence please see question no. 8918. The boss has no right to force the employees to stay away from praying in congregation in the mosque, because this is forcing you to abandon a shar’i duty. Rather he should help them and encourage them to go to the mosque, in obedience to the command of Allaah, may He be exalted, and the command of His Messenger (peace and blessings of Allaah be upon him). In that there are goodness and blessings many times greater than the loss of work that he imagines. This will also remind visitors to the clinic and others of the importance of prayer, which is so important that work should stop for it and employees should be given time off for it, for it is indeed so important. The Prophet (peace and blessings of Allaah be upon him) even thought of burning down the houses of those who stayed away from prayer in congregation, even though they may have been praying in their houses, whether in congregation or individually. And he ordered the blind man to come to the mosque, and he did not grant him a concession allowing him to pray in his house. This indicates that it is obligatory to pray in the mosque. This is clearly stated in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever hears the call to prayer and does not come, there is no prayer for him, unless he has an excuse.” Narrated by Ibn Maajah (793) from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Think about this great hadeeth and the stern warning that it contains for the one who stays away from prayer in congregation and does not come to the mosque when he hears the call, and states that there is no prayer for him unless he has an excuse. Would any Muslim agree to among those for whom there is no prayer, whether that means that it is not accepted at all or that the reward is reduced? No wise man who is keen to please his Lord would accept that.
We ask Allaah to guide the boss and manager, and to open their hearts to obeying the command of the Prophet (peace and blessings of Allaah be upon him), so that they may attain the goodness, blessing and provision that come from obeying him. Allaah, may He be exalted, says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
And the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.
Thirdly:
With regard to the fatwas of the scholars on this issue, they are many and are well known. We will quote a few of them here:
1 –It says in Fataawa al-Lajnah al-Daa’imah (7/298):
Question: A man works in a company and there are more then three mosques around the company’s building. He always goes out to pray in the mosque, but his colleagues pray at the company’s door, and they want him to pray with them in the building and not go to the mosque. Some of his brothers suggested that he should pray with them and give a lesson to them after the prayer, on the grounds that he has more knowledge of the Sunnah then them, and he should lead them in prayer, even though there are others there who know more Qur’aan than he does. Should he listen to their advice, or should he continue to pray in the mosque, regardless of what they said to him?
Answer: The workers in this company should pray in congregation in one of the mosques that are close to the company’s building, as their colleague is doing. He is doing the right thing by praying in the mosque, and they are mistaken by praying at the company’s door, because the saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) indicate that it is obligatory to offer the prayer in congregation in the mosque, and it is not permissible to stay away without a legitimate shar’i excuse. End quote.
2 – Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: We are a group of employees working in a government department and there is a mosque close to us, separated from us by a street that is only thirty metres wide and we can hear the call to prayer clearly. But we pray in a musalla (prayer room) that we have made in the office. We have read the fatwa of the Standing Committee for Academic Research and Issuing Fatwas which says that it is not permissible to pray in a government department when there is a mosque nearby, and that the employees must pray in the mosque. Our question is: Is it permissible for us to pray in congregation in our office or must we pray in the mosque? Is it permissible for our boss to force us to pray in the office even though there is no shar’i excuse for that?
He replied: What you and your boss must do is pray in the mosque; it is not permissible for you to fail to attend, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come to prayer, there is no prayer for him, except for the one who has an excuse.” Ibn ‘Abbaas (may Allaah be pleased with him) was asked what was meant by an excuse and he said: “Fear or sickness.” And it is proven that a blind man asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, I do not have a guide to bring me to the mosque; is there any concession that will allow me to pray at home?” The Prophet (peace and blessings of Allaah be upon him) said to him: “Can you hear the call to prayer?” He said: “Yes.” He said: “Answer it.” Narrated by Imam Muslim in his Saheeh.
Ibn Mas’ood (may Allaah be pleased with him), who was one of the companions of the Prophet (peace and blessings of Allaah be upon him) said: “I remember a time when no one stayed away from it (the prayer) except a hypocrite who was known for his hypocrisy or one who was sick.”
So what you must all do is persist in praying in the mosque with the congregation, and do not be like the enemies of Allaah, the hypocrites. May Allaah help you and make things easy for you. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (12/64).
Thirdly:
Many employees, unfortunately, go out to pray in the mosque, but then they waste a lot of time by coming back to work late after the prayer, chatting with the brothers they meet in the mosque. Some of them even go to do other things after the prayer and that makes them late in coming back to work. Some of them do not go and pray at all, rather they go home or someplace else, then they go back to work as if they had gone to pray. If the boss fears that this is happening, then he has the right in that case to prevent them from praying in the mosque, but he should oblige them to pray in the workplace, to protect the interests of the work and to prevent negligence on the part of some employees.
Moreover, the work may require some employees to stay there so as to check on some patients who require constant supervision, or some doctors to deal with emergencies. In such cases there is no sin on the people who do not attend prayer in congregation in the mosque, and they may pray in congregation in the workplace if that is possible, but that should only be done by those who need to do it, not all the doctors and employees. In the answer to question no. 22185 we have explained that if a doctor is required by his work to be present in the hospital at the time of Jumu’ah prayer in order to deal with emergencies, there is no sin on him if he misses Jumu’ah prayer, but he must pray Zuhr in the workplace.
Fourthly:
If the administration insists on its attitude, and your continuing to go to the mosque means that you will be fired, then it seems that those who need this work are excused for not praying in congregation in the mosque, but they should try to pray in congregation in the workplace. The fuqaha’ have stated that one of the excuses that make it permissible to miss praying in congregation is fear of losing livelihood that one needs, as is stated in Kashshaaf al-Qinaa’ (1/496).
We ask Allaah to guide you.
And Allaah knows best.
Their boss does not let them offer prayer in congregation in the mosque
We are a group of doctors who have been working in a complex of private clinics for six months during which – praise be to Allaah – we used to offer prayers in congregation in the mosque, because we worked, and most of us lived, in one building that was opposite a mosque and it was easy for us to go and pray there. We would do wudoo’ in the building and go down to the mosque just before the iqaamah, and go back to the building quickly after the prayer was over, and we would pray Sunnah in the building, as we were keen not to miss too much time at work.
Praise be to Allaah, during these six months there was no problem due to our praying in the mosque, but then the administration of the building began trying to force the workers to offer the obligatory prayers in the building, even though there is no place set aside for prayer, rather we have to put down prayer mats in the foyer at the time of prayer, then the iqaamah for prayer is given with no adhaan. Please note that the distance between the mosque and the clinic building is less than fourteen metres.
We refused to pray in the building without a shar’i fatwa from a scholar who fears Allaah. We looked for a fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him) on this issue, and this fatwa is published on your website in question no. 21345. We showed this fatwa to the manager but he insisted on his view, saying that our jobs require us to be present in the building throughout our working hours, so as to be prepared to deal with any emergency. Please note that staff are not present 24 hours a day, rather doctors are on call for emergencies outside of regular working hours which means that in such cases a doctor will be delayed between fifteen and twenty minutes at least, if he happens to be home when he is called.
Does the boss or manager have the right to oblige us to pray in the building and not pray with the congregation in the mosque?
If we have to stay in the workplace in obedience to the administration’s orders, and not pray in the mosque, then should we leave this job, even though some of us are in great need of the money? Or will we be excused for not attending prayer in congregation in this case?.
Praise be to Allaah, during these six months there was no problem due to our praying in the mosque, but then the administration of the building began trying to force the workers to offer the obligatory prayers in the building, even though there is no place set aside for prayer, rather we have to put down prayer mats in the foyer at the time of prayer, then the iqaamah for prayer is given with no adhaan. Please note that the distance between the mosque and the clinic building is less than fourteen metres.
We refused to pray in the building without a shar’i fatwa from a scholar who fears Allaah. We looked for a fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him) on this issue, and this fatwa is published on your website in question no. 21345. We showed this fatwa to the manager but he insisted on his view, saying that our jobs require us to be present in the building throughout our working hours, so as to be prepared to deal with any emergency. Please note that staff are not present 24 hours a day, rather doctors are on call for emergencies outside of regular working hours which means that in such cases a doctor will be delayed between fifteen and twenty minutes at least, if he happens to be home when he is called.
Does the boss or manager have the right to oblige us to pray in the building and not pray with the congregation in the mosque?
If we have to stay in the workplace in obedience to the administration’s orders, and not pray in the mosque, then should we leave this job, even though some of us are in great need of the money? Or will we be excused for not attending prayer in congregation in this case?.
Praise be to Allaah.
Firstly:
What you did by praying with the congregation in the mosque is the right thing, and it is what is required of you and of everyone in the building except those who have a legitimate shar’i excuse such as sickness and the like. The saheeh evidence indicates that it is obligatory to pray with the congregation in the mosque when the call to prayer is given. For more information on the evidence please see question no. 8918. The boss has no right to force the employees to stay away from praying in congregation in the mosque, because this is forcing you to abandon a shar’i duty. Rather he should help them and encourage them to go to the mosque, in obedience to the command of Allaah, may He be exalted, and the command of His Messenger (peace and blessings of Allaah be upon him). In that there are goodness and blessings many times greater than the loss of work that he imagines. This will also remind visitors to the clinic and others of the importance of prayer, which is so important that work should stop for it and employees should be given time off for it, for it is indeed so important. The Prophet (peace and blessings of Allaah be upon him) even thought of burning down the houses of those who stayed away from prayer in congregation, even though they may have been praying in their houses, whether in congregation or individually. And he ordered the blind man to come to the mosque, and he did not grant him a concession allowing him to pray in his house. This indicates that it is obligatory to pray in the mosque. This is clearly stated in the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever hears the call to prayer and does not come, there is no prayer for him, unless he has an excuse.” Narrated by Ibn Maajah (793) from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Think about this great hadeeth and the stern warning that it contains for the one who stays away from prayer in congregation and does not come to the mosque when he hears the call, and states that there is no prayer for him unless he has an excuse. Would any Muslim agree to among those for whom there is no prayer, whether that means that it is not accepted at all or that the reward is reduced? No wise man who is keen to please his Lord would accept that.
We ask Allaah to guide the boss and manager, and to open their hearts to obeying the command of the Prophet (peace and blessings of Allaah be upon him), so that they may attain the goodness, blessing and provision that come from obeying him. Allaah, may He be exalted, says (interpretation of the meaning):
“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”
[al-Nahl 16:97]
And the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.
Thirdly:
With regard to the fatwas of the scholars on this issue, they are many and are well known. We will quote a few of them here:
1 –It says in Fataawa al-Lajnah al-Daa’imah (7/298):
Question: A man works in a company and there are more then three mosques around the company’s building. He always goes out to pray in the mosque, but his colleagues pray at the company’s door, and they want him to pray with them in the building and not go to the mosque. Some of his brothers suggested that he should pray with them and give a lesson to them after the prayer, on the grounds that he has more knowledge of the Sunnah then them, and he should lead them in prayer, even though there are others there who know more Qur’aan than he does. Should he listen to their advice, or should he continue to pray in the mosque, regardless of what they said to him?
Answer: The workers in this company should pray in congregation in one of the mosques that are close to the company’s building, as their colleague is doing. He is doing the right thing by praying in the mosque, and they are mistaken by praying at the company’s door, because the saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) indicate that it is obligatory to offer the prayer in congregation in the mosque, and it is not permissible to stay away without a legitimate shar’i excuse. End quote.
2 – Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: We are a group of employees working in a government department and there is a mosque close to us, separated from us by a street that is only thirty metres wide and we can hear the call to prayer clearly. But we pray in a musalla (prayer room) that we have made in the office. We have read the fatwa of the Standing Committee for Academic Research and Issuing Fatwas which says that it is not permissible to pray in a government department when there is a mosque nearby, and that the employees must pray in the mosque. Our question is: Is it permissible for us to pray in congregation in our office or must we pray in the mosque? Is it permissible for our boss to force us to pray in the office even though there is no shar’i excuse for that?
He replied: What you and your boss must do is pray in the mosque; it is not permissible for you to fail to attend, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hears the call to prayer and does not come to prayer, there is no prayer for him, except for the one who has an excuse.” Ibn ‘Abbaas (may Allaah be pleased with him) was asked what was meant by an excuse and he said: “Fear or sickness.” And it is proven that a blind man asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, I do not have a guide to bring me to the mosque; is there any concession that will allow me to pray at home?” The Prophet (peace and blessings of Allaah be upon him) said to him: “Can you hear the call to prayer?” He said: “Yes.” He said: “Answer it.” Narrated by Imam Muslim in his Saheeh.
Ibn Mas’ood (may Allaah be pleased with him), who was one of the companions of the Prophet (peace and blessings of Allaah be upon him) said: “I remember a time when no one stayed away from it (the prayer) except a hypocrite who was known for his hypocrisy or one who was sick.”
So what you must all do is persist in praying in the mosque with the congregation, and do not be like the enemies of Allaah, the hypocrites. May Allaah help you and make things easy for you. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (12/64).
Thirdly:
Many employees, unfortunately, go out to pray in the mosque, but then they waste a lot of time by coming back to work late after the prayer, chatting with the brothers they meet in the mosque. Some of them even go to do other things after the prayer and that makes them late in coming back to work. Some of them do not go and pray at all, rather they go home or someplace else, then they go back to work as if they had gone to pray. If the boss fears that this is happening, then he has the right in that case to prevent them from praying in the mosque, but he should oblige them to pray in the workplace, to protect the interests of the work and to prevent negligence on the part of some employees.
Moreover, the work may require some employees to stay there so as to check on some patients who require constant supervision, or some doctors to deal with emergencies. In such cases there is no sin on the people who do not attend prayer in congregation in the mosque, and they may pray in congregation in the workplace if that is possible, but that should only be done by those who need to do it, not all the doctors and employees. In the answer to question no. 22185 we have explained that if a doctor is required by his work to be present in the hospital at the time of Jumu’ah prayer in order to deal with emergencies, there is no sin on him if he misses Jumu’ah prayer, but he must pray Zuhr in the workplace.
Fourthly:
If the administration insists on its attitude, and your continuing to go to the mosque means that you will be fired, then it seems that those who need this work are excused for not praying in congregation in the mosque, but they should try to pray in congregation in the workplace. The fuqaha’ have stated that one of the excuses that make it permissible to miss praying in congregation is fear of losing livelihood that one needs, as is stated in Kashshaaf al-Qinaa’ (1/496).
We ask Allaah to guide you.
And Allaah knows best.
Rulings on ja’aalah (price offered)
Could you give us a brief description of the rulings on ja’aalah?
Praise be to Allaah.
It is also called ja’l and ja’eelah. This refers to what a person is given for something that he does, such as saying, “Whoever does such and such, will get such and such money,” i.e., a certain amount of money is given to the one who does a certain job for him, such as building a wall.
The evidence that this is permitted is the aayah (interpretation of the meaning):
“They said: ‘We have lost the (golden) bowl of the king and for him who produces it is (the reward of) a camel load; and I will be bound by it’”
[Yoosuf 12:72]
i.e., whoever could tell them who had stolen the king’s bowl would be given a camel’s load [of goods]. This is the ja’l (reward or price), so the aayah indicates that the ja’aalah is permissible.
The evidence for it in the Sunnah is the hadeeth of the one who was stung, which was narrated in al-Saheehayn and elsewhere from the hadeeth of Abu Sa’eed, (which said that) they stopped near one of the tribes of the Arabs, and asked them for hospitality, but they refused. Then the chief of that tribe was stung, and they tried everything to help him. Then they came to them [the group of Sahaabah] and asked them, “Can any one of you do something?” One of them said, “By Allaah, I can do ruqyah [an incantation for healing], but by Allaah, we asked you for hospitality and you did not grant it to us, so I will not do ruqyah for you until you agree a price with us (ja’l).” So they agreed on a flock of sheep, then he started to blow on him and recite “Al-hamdu-Lillaahi Rabb il-‘Aalameen” [i.e., al-Faatihah]. Then it was as if he was released from a chain. So they gave them what they had agreed (the ja’l) and they came to the Prophet (peace and blessings of Allaah be upon him) and told him about that. He said, “You did the right thing. Share them out and give me a share too.” (Narrated by al-Bukhaari, Kitaab al-Ijaarah, 2276).
Whoever does a job on which payment has been offered after coming to know of the offer, deserves the payment, because the contract is fulfilled when the work is completed. If the work is undertaken by a group then the reward is to be shared out equally amongst them, because they shared in the work for which the compensation is deserved, so they should share in the reward. But if a person does the job before knowing the amount to be offered for it, he does not deserve anything because this is work for which he was not given permission, so he does not deserve any reward. If he came to know of the offered amount during the work, he should take the payment for what he did after coming to know that.
The ja’aalah is a contract which either party is allowed to cancel. If it is cancelled by the worker, then he does not deserve any payment, because he has cancelled his right himself. If it is cancelled by the one who offered to pay this price, and that is done before work is started, then the worker deserves a reward equivalent to what is usually paid for such work, because his work was done in return for a reward that was not given to him.
Ja’aalah differs from ordinary hiring in several ways:
1 – In order for it to be valid, it is not essential to know what the work for which this price is agreed upon entails. This is unlike hiring, in which case it is essential to know what the work for which the wages are paid entails.
2 – In order for it to be valid, it is not essential to know what the time of the work for which this price is agreed upon entails. This is unlike hiring, in which case it is essential to know the time period within which the work is to be done.
3 – In the case of ja’aalah, it is permissible to combine the work and the time taken to complete it, such as saying, “Whoever can sew this garment in a day will have such and such (payment).” Then if he sews it in a day, he will have that payment and will deserve the ja’l (announced payment), otherwise he will not. This is unlike hiring, where it is not correct to combine the work and the time taken to complete it.
4 – In the case of ja’aalah, the worker is not obliged to complete the work, unlike hiring where the worker is committed to the work once he agrees.
5 – The ja’aalah is a contract in which either party may cancel it without the agreement of the other. This is unlike hiring which is a binding contract, in which neither party may cancel without the consent of the other.
The fuqaha (may Allaah have mercy on them) stated that whoever does work for another without any agreement on price (ja’l) or permission of the one for whom the job is done, does not deserve anything, because he did some useful work without stipulating any payment, so he does not deserve the payment, and because man cannot be bound by something that he himself did not agree to. But there are two exceptions from that:
(1) If the worker had prepared himself to do that work for a fee, such as an agent or porter, etc. Then if he did some work with permission, he deserves payment, because ‘urf (custom) indicates that. But whoever had not prepared himself to do that work does not deserve anything, even if he was given permission, except with conditions.
(2) Whoever saved another person’s possessions from being destroyed, such as rescuing them from the sea or from fire, or who found them in danger of being destroyed if he went away or left them. He should be given the usual reward even if the owner did not give him permission to do that, because there was the fear that the goods may be have been destroyed or lost. Giving a reward also encourages such actions, namely saving people’s property from destruction.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Whoever saves another person’s wealth deserves the usual reward, even if there is no agreement, according to the more correct of the two opinions. This was the stated view of Ahmad and others.”
The great scholar Ibn al-Qayyim (may Allaah have mercy on him) said: “Whoever does something to the property of another without his permission or does it to preserve or protect the property for its owner from being lost, then the correct view is that he should be given some payment in return for his action. This was stated by Ahmad in a number of places.”
From al-Mulakhkhas al-Fiqhi by Shaykh Saalih ibn Fawzaan ibn ‘Abd-Allaah Aal Fawzaan
Is it permissible to delay payment of salaries to employees?
I work in a company as an accountant, and all the financial transactions and cheques pass through me. The owner of the company pays zakaah but he delays payment of salaries to employees by three months. Is that permissible?.
Praise be to Allaah.
It is not permissible to delay payment of salaries to employees beyond the time when they are due, which is when the work is completed or at the end of the agreed-upon period. If the agreement is that the salary be paid monthly, then it must be paid to the worker at the end of each month; delaying it with no excuse is regarded as unfair and unjust. Allaah says (interpretation of the meaning):
“Then if they give suck to the children for you, give them their due payment”
[al-Talaaq 65:6]
So Allaah commanded that they be given their payment as soon as the work is done.
Ibn Maajah (2443) narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Give the worker his wages before his sweat dries.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
What this means to hastening to give him his dues as soon as the work is done. Similarly, when the agreed-upon period ends (which is one month in the case of most employees nowadays), then it is obligatory to hasten to give him his dues.
Al-Manaawi said in Fayd al-Qadeer:
It is haraam to delay and postpone when one is able to pay. The command to give it to him before his sweat dries is a metaphor for the obligation to pay him as soon as the job is done, even if he does not sweat, or if he sweated and it has dried. End quote.
The company owner’s delay in paying the salaries is wrongdoing which makes his honour and punishment permissible, as the Prophet (peace and blessings of Allaah be upon him) said: “Withholding of payment by a rich man is wrongdoing.” Narrated by al-Bukhaari (2400), Muslim (1564).
And the Prophet (peace and blessings of Allaah be upon him) said: “If one who can afford it delays payment, his honour and punishment become permissible.” Narrated by Abu Dawood (3682), al-Nasaa’i (4689) and Ibn Maajah (2427), classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 1434.
What is meant by his honour becoming permissible is that one may say, “So and so delayed paying me and he wronged me.” Punishing him means detaining him. This is how it was interpreted by Sufyaan and others.
The Standing Committee was asked about a boss who did not give his workers their salaries until they traveled to their homelands once every year or two, and the workers agreed to that because they have no choice, job opportunities are few, and they need the money.
They replied: What this boss should do is to give his workers their salaries at the end of every month, as is the custom among people nowadays. But if there is an agreement and they accept that the salary will be paid all together after one or two years, there is nothing wrong with that, because the Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The Muslims are bound by their conditions.” End quote.
Fataawa al-Lajnah al-Daa’imah, 14/390
Based on the above, you should advise the company owner and explain to him that it is haraam to delay the employees’ salaries and it is haraam to harm them.
And Allaah knows best.
Can he give zakaah to one of those who are working for him?
Is it permissible for me to give my zakaah to one of those who are working for me in the same company?.
Praise be to Allaah.
Allaah has stated the eight categories to whom zakaah may be given, in the verse (interpretation of the meaning):
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60]
If this worker falls into one of these categories, such as if he is poor or needy or in debt, then there is nothing wrong with giving zakaah to him.
But it should be noted that it is not permissible for the owner of a company to give zakaah to his workers instead of other rights that his workers have, or in return for the worker doing additional work and so on.
Imam Ahmad (may Allaah have mercy on him) said: The scholars used to say concerning zakaah: It should not be used to pay debts or to favour a relative or to protect one’s wealth (save money). Al-Mughni (3/153).
i.e., instead of giving the worker his due of an increase in salary or a bonus or payment in return for additional work and so on, he gives him zakaah.
Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah have mercy on him) was asked: There is a person who works for me, and I have heard that he is in debt. Is it permissible to help him by giving him my zakaah?
He replied: It is permissible to give him your zakaah so long as he is unable to pay off the debts, or if his income leaves nothing to pay his debts with after he has spent on his family, or if your aim is not be to encourage him to work or to be honest in his work for you, and you do not decrease his salary or give him more than he needs. End quote.
Fataawa ‘Ulama’ al-Balad al-Haraam (p. 174).
He was also asked: There is a commercial company among whose employees are those who are entitled to zakaah; what is the ruling on giving them some of the company’s zakaah?
He replied: If these employees are Muslims and poor, then there is no reason why they should not be given zakaah, but it should be in accordance with their entitlement, and it is not permissible to make it like a salary or reward for their work, or to intend thereby to win their sincerity and make them stay in the job. It is better to give it to the employees secretly, or via a third party, so that they will not realize that it is from the company, so as to avoid falling into a grey area. And Allaah knows best.
Fataawa ‘Ulama’ al-Balad al-Haraam (p. 174).
He works in a factory and cannot go to Jumu’ah prayer
I work in a factory as an electrician on call. I work one day and take two days off. Sometimes the day I work is a Friday, and because of the circumstances of my work I cannot go and pray Jumu’ah. Am I doing anything wrong? What should I do? Please advise me.
Praise be to Allaah.
The one who hears the call to prayer on Friday and is one of those for whom Jumu’ah is obligatory, has to respond to the call. Allaah says (interpretation of the meaning):
“O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!”
[al-Jumu’ah 62:9]
and it was narrated from Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “People should stop neglecting Jumu’ah prayers or else Allaah will place a seal over their hearts, then they will be among the negligent.” Narrated by Muslim, 865.
Based on this, you should tell your boss that you are going to go to Jumu’ah prayer, and he should give you and other Muslims permission. You can tell him that you will make up the time by doing extra work. And pray to Allaah to make it easy for you.
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)”
[al-Talaaq 65:2]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some workers whose bosses did not give them permission to attend Jumu’ah prayer on the grounds that they were guards on a farm.
He replied:
If these workers are so far from the mosque that they would not be able to hear the adhaan without a loudspeaker, and they are outside the town, then they do not have to pray Jumu’ah. The workers may rest assured that there is no sin on them if they stay on the farm and pray Zuhr. But we advise their employer to give them permission (to attend Jumu’ah) because that is better for him and better for them; it may also soften their hearts towards him which may make them more sincere in their work, unlike if he puts pressure on them. Many workers ask to go to Jumu’ah prayer so that they can meet their friends and acquaintances, hence you see them going to Jumu’ah and talking in the marketplace until the imam comes, then when the imam comes they enter the mosque.
The point of the above is that if they can hear the call to prayer, or they are inside the town, they should attend Jumu’ah; if they are outside the town and cannot hear the call to prayer, then they do not have to do anything.
The Standing Committee was asked about a young man who works as a guard, and his employer does not allow him to pray in the mosque. He beats him if he prays in the mosque and threatens to send him back to his country.
They replied:
The five daily prayers should be offered in the mosque in congregation, so you have to perform them in congregation in the mosque. You have to be patient and seek reward in doing that, and Allaah will grant you ease after hardship. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
[al-Talaaq 65:2-3]
And you should note that there is no obedience to any created being if it involves disobedience towards the Creator, so be with Allaah and Allaah will be with you.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
And Allaah knows best.
See Fataawa al-Lajnah al-Daa’imah, 7/302; Liqa’ al-baab il-Maftooh, 1/413.
But if your leaving work to pray jumu’ah will adversely affect the factory, such as the risk of machines breaking down or fires breaking out etc, and there are other men in the factory with you, you can pray Jumu’ah in the factory, if the factory is inside the town, or it is outside and you can hear the adhaan without the aid of loudspeakers.
If the factory is outside the town and you cannot hear the adhaan without loudspeakers, or you fear that leaving work at the time of prayer will cause some problems at work, then this is an excuse for you not to pray Jumu’ah. In that case you should pray Zuhr, in congregation is possible.
The Standing Committee (8/188) was asked about some employees of the Telegraph and Telephone company whose work continues on Fridays at the time of the prayer; if they stop working then the wireless and telephone communications will cease. Is it permissible for them not to pray Jumu’ah?
The Committee replied that Jum’ah prayer is an individual obligation because of the evidence in the Qur’aan and Sunnah and the consensus of the scholars. Then they said:
But if there is a legitimate shar’i excuse for someone who is obliged to pray Jumu’ah, such as if he is directly responsible for work that has to do with the security of the ummah and guarding its interests, which means that he has to take care of that during the time of Jumu’ah prayer – such as men who work in the security forces, traffic police, those who work in wireless and telecommunications, etc, who have to be on call at the time of the last call for Jumu’ah prayer or when the iqaamah is given for a congregational prayer – they and others like them are excused for not attending Jumu’ah or prayers in congregation, because of the general meaning of the verse in which Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whatever I forbid you, avoid, and whatever I tell you to do, do as much of it as you can.”
This excuse is not less than that of one who is excused from Jumu’ah and praying in congregation, as long as the excuse still stands, but that does not mean that he is excused from praying Zuhr, rather he must pray Zuhr on time, and if it is possible to pray in congregation he must do so, as with all of the five daily prayers.
The Committee was also asked (8/191) about a doctor who is on call in the clinic at the time of Jumu’ah prayer to treat the sick or wounded who may need emergency treatment. Is it permissible for him not to pray Jumu’ah? They replied:
The doctor mentioned in the question is doing an important job that is of benefit to the Muslims; if he goes to Jumu’ah prayer that will result in great danger. So there is no sin on him if he does not go to Jumu’ah prayer, but he has to offer Zuhr prayer on time, and if it is possible for him to pray in congregation he must do so, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
If there are other colleagues on call with him, they have to pray Zuhr in congregation.
And they were asked (8/192) about a guard in a gas station that is about two kilometers outside the town, Is it permissible for him not to pray Jumu’ah, knowing that the station has previously been robbed and set ablaze, and his children and mahrams live there?
They replied:
If the matter is as described, then it is permissible for the guard to pray Zuhr instead of Jumu’ah, so that he can guard what he mentioned, because of the general meaning of the shar’i evidence which indicates that it is allowed not to pray Jumu’ah in such cases.
They were also asked (8/194) about a group of between 13 and 15 employees who work in a petrol refinery and pray Jumu’ah in their workplace because they cannot go out to pray Jumu’ah because of their work.
They replied:
If the matter is as mentioned, you may pray Jumu’ah in your workplace, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
Conclusion:
If you find that the interests of the Muslims as a whole or of an individual will be affected – such as stealing of property, arson, destruction of property etc – as a result of attending Jumu’ah, it is permissible not to attend and to pray Zuhr instead.
But if the reason for not attending is to make more profit or to increase productivity or to increase study time, or to keep this job and not lose it because this job has a higher salary, and other such worldly interests, then this is not a reason for which sharee’ah allows one to miss Jumu’ah. How can it be, when Allaah says (interpretation of the meaning):
“O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allaah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!”
[al-Jumu’ah 62:9]?
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever misses Jumu’ah three times out of negligence, Allaah will place a seal over his heart.” Narrated by al-Tirmidhi, 500; classed as saheeh by al-Albaani.
So beware of being negligent about it.
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How many times should he call a non-Muslim to Islam?
For up to many times should we conduct Islamic lectures to a group of non-muslims who seems not interested to what we are conveying. We are a volunteer dawah brothers and we use to visit workshops, factories, hospitals to make dawah. Oftentimes we make a visit which last 4 to 5 times in one place. But we noticed nobody is listening. Some only stayed just because the owner of the establishment ordered (obliges) them to attend.
Praise be to Allaah.
We ask Allaah to reward you with good, and to bless your work and your efforts.
There is no specific number of times that you should give lectures to those whom you mention. That depends on the number of places you visit and the time that is given to you, and the extent to which the people are responsive. The daa’iyah is required to be wise in giving da’wah. The Prophet (peace and blessings of Allaah be upon him) would try to choose the right time for preaching to his companions so that they would not get bored, and this is how you should be. Strive to call people to Islam in a way that is better, and choose suitable times and places for da’wah.
The daa’iyah should not despair if he makes da’wah time after time and sees little response. Hearts are in the hand of Allaah, and all the daa’iyah has to do is to convey the message. A word that the daa’iyah thinks little of may have an effect on a person’s heart years later, and may be the cause of his being guided.
In order for this word to bear fruit, it should be accompanied with a smile, compassion and a sincere desire to save these poor people and bring them forth from the darkness of kufr and atheism. If the daa’iyah can add some money or help to his words, let him do so, for that give credibility to the values and principles to which he is calling people, and may prepare people’s hearts to accept the goodness that comes to them and remove any hatred, resistance and objections.
Also strive to solve any problems that these people may have with their bosses at work. This will have a great effect in softening their hearts towards the daa’iyah. Long ago the poet said:
Be kind to people, you will win their hearts…
Even better than that is the words of Allaah (interpretation of the meaning):
“The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allaah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend”
[Fussilat 41:34]
You should leave with these people something that they can look at in their spare time, when you are not there, such as pamphlets and booklets. If a person thinks about the truth when he is on his own, he is more likely to accept it and submit to it.
Part of your da’wah should be addressed to the bosses themselves, advising them to treat these workers well and to show them the good morals and attitudes of Islam. Often that is a cause of the workers embracing Islam, just as the bad attitude of a boss and his mistreatment of his workers may be a cause of their resisting Islam.
May Allaah help you to guide others and make you truly guided.
And Allaah knows best.
His boss does not let him attend Jumu’ah prayer
If someone's boss doesn't let him to go to jumu'a prayer should he resign from the job or not.
Praise be to Allaah.
If your work is outside the city and you cannot hear the voice of the muezzin without amplification, then Jumu’ah prayer is not obligatory on you, and you can pray Zuhr.
But if you are inside the city, or you are outside but you can hear the adhaan, then it is obligatory for you to attend Jumu’ah prayer. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some workers who are not permitted by their employers to attend Jumu’ah on the grounds that they work as guards on a farm.
He answered:
If these workers are so far from the mosque that they would not be able to hear the adhaan without a loudspeaker, and they are outside the town, then they do not have to pray Jumu’ah. The workers may rest assured that there is no sin on them if they stay on the farm and pray Zuhr. But we advise their employer to give them permission (to attend Jumu’ah) because that is better for him and better for them.
Liqa’ al-Baab al-Maftooh, 1/413
The Standing Committee was asked about a young man who works as a servant, and his employer does not allow him to pray in the mosque. He beats him if he prays in the mosque and threatens to send him back to his country.
They replied:
The five daily prayers should be offered in the mosque in congregation, so you have to perform them in congregation in the mosque. You have to be patient and seek reward in doing that, and Allaah will grant you ease after hardship. Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:2-3]
[al-Talaaq 65:2-3]
And you should note that there is no obedience to any created being if it involves disobedience towards the Creator, so be with Allaah and Allaah will be with you.
Fataawa al-Lajnah al-Daa’imah.
Based on this, our advice to you is to try to reach an agreement with your boss and explain the situation to him, and offer to make up the time spent attending Jumu’ah so that you will take care of your work properly. If he accepts that, all well and good, otherwise there is nothing good about work that prevents you from praying. Whoever gives up a thing for the sake of Allaah, Allaah will compensate him with something better.
And Allaah knows best.
The boss distributed to them money that was for the office and he let them use their own cars
I work for a foreign agency in Cairo; all the workers are Egyptian and the boss is a foreigner. The boss distributed some money to the workers that was set aside for hiring cars for work to do with the office, so that the workers would use their own cars and let the office use them when needed. That was done as a reward to increase the level of income. This is not part of the policy of the head office overseas. Is this money halaal or not?.
Praise be to Allaah.
If the matter is as described, and the boss did that as a reward or to raise the level of income, then there is nothing wrong with taking the money, even if this is not part of the policy of the head office, because it benefits the work. It is most likely that the boss only did that because he knew that he had the authority to take that decision. And Allaah knows best.
Prayer rooms (musallas) in houses and businesses do not come under the same rulings as mosques
I work in Saudi and I have accommodation for the workers, in which approximately 50 workers live. In the building there is a prayer room in which four of the five daily prayers are held, because the fifth obligatory prayer comes during regular work hours, and the workers pray it outside. My question is: I want to use the space of the prayer room to build extra rooms for accommodation. Before doing that, I will of course prepare another place as a prayer room. Please note that the new place will also be inside the building and will only be 15 meters or so from the old place. Is there any prohibition on turning the musalla into other kinds of rooms?.
Praise be to Allaah.
Prayer rooms that are built in houses or in some institutions and businesses, with the intention that only the people who live and work in those places will pray in them, and which are not intended as public mosques that are open to all Muslims, do not come under the same rulings as mosques. In olden times, the practice was that a man would set aside a place in his house for prayer, which was called musalla al-bayt (the prayer room of the house) or masjid al-bayt (the mosque of the house), but this “mosque” did not come under the well-known rulings on mosques.
Al-Bukhaari (425) and Muslim (33) narrated from ‘Itbaan ibn Maalik (may Allah be pleased with him) that when he became blind and it was too difficult for him to go to the mosque on rainy days and when there were floods, he asked the Prophet (blessings and peace of Allah be upon him) to come to his house and pray in a spot that ‘Itbaan could take as a musalla. The Prophet (blessings and peace of Allah be upon him) responded to his request.
Al-Haafiz Ibn Hajar said: One of the things that we learn from this hadeeth is that setting aside a place in the house for prayer does not mean that it becomes a waqf, even if it is called a mosque. End quote.
Ibn Qudaamah said in al-Mughni (4/464): The “mosque” in a house does not come under the real rulings on mosques. End quote.
It says in al-Mawsoo‘ah al-Fiqhiyyah (2/121):
A mosque in the house is not a mosque in the real sense and does not come under the same rulings, so it is permissible to change it and for a person who is in a state of janaabah to sleep in it. End quote.
Based on this, this prayer room in the house does not come under the same rulings as a mosque and there is nothing wrong with turning it into rooms for accommodation.
It should be noted that offering prayers in congregation is obligatory and is to be done in the mosque; it is not permissible to offer these prayers at home, even if it is done in congregation, except in the case of one who has an excuse, such as if he is sick or the mosque is too far away, and the like.
For more information please see the answer to question number 72895.
And Allah knows best.
Should he shave his beard for the sake of work ?
I am a young man with a beard and I am trying to fear Allaah and do my duty to Him as much as I can. I graduated from the college of engineering a few years ago, then I started to look for work, but job opportunities in my country are very few, and even where they exist the financial income is very little.
Allaah helped me to find a job in a foreign petroleum company which does not require shaving the beard, and there are workers and technicians with beards there, praise be to Allaah. But the nature of my job will be in the petroleum fields themselves, and it is when known that during drilling there may be an emission of a poisonous gas called H2S, which requires wearing a gas mask which will not adhere firmly to the face because of the hair of the beard. I checked that out for myself by asking other foreign companies over the internet, and they replied that there is no gas mask that will work over a beard.
What is your opinion? I repeat that the company does not forbid beards at all, and this applies only in the petroleum fields in order to protect lives.
Allaah helped me to find a job in a foreign petroleum company which does not require shaving the beard, and there are workers and technicians with beards there, praise be to Allaah. But the nature of my job will be in the petroleum fields themselves, and it is when known that during drilling there may be an emission of a poisonous gas called H2S, which requires wearing a gas mask which will not adhere firmly to the face because of the hair of the beard. I checked that out for myself by asking other foreign companies over the internet, and they replied that there is no gas mask that will work over a beard.
What is your opinion? I repeat that the company does not forbid beards at all, and this applies only in the petroleum fields in order to protect lives.
Praise be to Allaah.
Firstly:
The command to let the beard grow is narrated in many saheeh ahaadeeth which were narrated from the Prophet (peace and blessings of Allaah be upon him), which indicates that it is obligatory to let the beard grow and it is haraam to shave it. See question no. 1189.
Secondly:
It is part of the tolerant nature of Islam that it permits one to do something that is haraam and to omit obligatory duties if there is a valid excuse for doing so, as in cases of necessity and urgent need – such as eating dead meat when forced to do so, or a woman being treating a male doctor when necessary. The matter is subject to shar’i guidelines and should not go any further than is necessary.
Thirdly:
The Muslim must strive to meet his needs without committing haraam actions as much as possible. If he cannot do that except by committing a haraam action, it is permissible for him to do it in that case.
Based on the above, you should strive to do the following:
1 – Look for a gas mask that can be worn with a beard. Some companies have made gas masks for religiously-committed Jews with beards who work for airline companies.
2 – Look for another job which does not require you to commit any haraam actions, even if that job is in another country.
3 – Try to create your own work by doing business and the like.
If you cannot do any of these things, then there is no sin on you, in sha Allaah, if you shave your beard, so long as you shorten it only as much as is necessary; if you can manage to simply shorten it, then it not permissible for you to shave it off, and so on. Undoubtedly if a person fears Allaah and keeps his duty to Him as much as he can, Allaah will suffice him and grant him a way out, as Allaah says (interpretation of the meaning):
“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine”
[al-Talaaq 65:2-3]
http://www.islam-qa.com/en/search2/workers/AllWords/t,q,a&page=1
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