It is authenticity narrated from 'Umar radiya Allahu 'anhu that he said: Islam will be destroyed by the mistakes of scholars,

the arguments of the hypocrites who misinterpret the Quran, and the ruling of the misleading rulers." Narrated in al-Daarimi

Q/A with shaykh omar bakri muhammad(short notes) (part-4).

Credit Card transactions are RIBAA (interest) and HARAM even if you pay the bill ON TIME.

Interest is defined in the shariah as any profit/additional benefit made by a lender on a loan. A credit card purchase where you pay ON TIME still involves the following e.g.: - The cardholder purchases an item from a Shop for 100 - The card company PAYS the shop around 97 (not everyone knows this) - The cardholder pays the card company back 100 (that is if it is paid on time or else he pays even more.)

WHY IS THIS HARAM? ------------------------------1- the 3 charge the card company takes for use of the card is profit made on a loan which is Ribaa. 2- this contract involves 3 parties, the shop, the cardholder and the card company - it is only permissible to have 2 parties in any purchase contract in Islam by consensus. The prophet (saw) said, "when the 2 contractors meet ..." 3- there are 2 contracts in this deal (i) the purchase of the item (ii) the loan from the card company the hadith says, "The prophet forbade 2 contracts in one deal" 4- there is a conditional loan/sale, the card company will only loan you the money on the condition you make that purchase. - the hadith also says, "prophet (saw) forbade the sale with a condition.' # the fee on an atm machine is one of 2 - if it is paid on a loan e.g. with a credit card or overdraft - it is ribaa. - if it is paid on your own actual money not a loan, then it is a service charge for the service of protection and convenience to access your money. - this is allowed. the credit card is a riba transaction but because it is not known by necessity, many muslims trade with it, so you can trade with that person but you must advise him and remove his ignorance about it, but if after two or three times he doesnt accept, you can no longer continue because he no longer has an excuse of ignorance about it. #

ISLAM nobody said that islam came to make things easy or not to make things difficult, rather the prophet (saw) said, Jannah is surrounded by hated things, and Allah (Swt) says, do people think that they will be left to say we believe without to be tested?. The prophet (saw) said, make it easy and do not make it hard [for the people]. That does not mean to make the haram halal and the halal haram. QADR the destiny is from Allah, the good and the bad, the good is from Allah regardless of what you do good or bad deeds, and the bad is from Allah because of your bad deeds. PROPHET the prophet (saw) is alive living the life of the barzakh, not like our life. The life of this dunya is different than the life of the barzakh after the dunya, then there is the life of the akhirah. As far as the life of the dunya is concerned he (saw) is dead. The hadith says the anbiyaa are alive in the quboor that is the life of the barzakh MAHRAM the wife of the father is not obliged to cover in front of him, and he is obliged to respect her as the honour of his father, he has no responsibility beyond that as long as her father maintains her, if he is poor he will help him and her for his sake, and if he passes away and is a widow, he will spend on her if she has nobody to look after her. FACE the face and her hands are not by themselves awrah, it is allowed to show them in certain circumstance and obliged to cover herself in certain circumstance. Sometimes it is even obliged to uncover her face.

PSYCHOLOGY to study psychology or even about the kufr is allowed in order to refute it, but to study it as a matter of education and practising or to practise western psychiatry is Haram. It is not allowed to study anything that will affect our aqeedah. DUA there is no need for wudu to make dua. (i.e. it is not a condition)

1) It is not a requirement to be married to look after an orphan or a child whose parents cannot care for him temporarily e.g. due to illness. 2) Adoption is Haram in Islam - if we mean by adoption to babysit, to look after, to manage

the affairs of an orphan, then we should clarify what we mean because we do not use terminology that indicates a sin for something that is permissible - e.g. he does not say 'he committed zinaa with his wife', zinaa is haram and his wife is halal for him, no need to mix the terminology. 3) fostering a child is different types, again terminology is very important. (i) A woman could foster a child by the meaning of breastfeeding a child, that can only be done with the permission of her husband and the permission of the parents or their guardian. She will become a mother to the child, but that does not mean she becomes the child's guardian. However she will be a mahram to the children and her husband and other children who share that milk will be mahram to the baby also. If the woman was not married, she still needs the permission of her ex-husband as he has custody of that milk if the milk was due to a pregnancy from zinaa, this is very serious and the guardian of the child should consider whether she is a good person to breastfeed the child as it is the child's right that a good mother be chosen for him inc. foster mothers - a fornicatress is not a good choice. However if she did foster the child with permission, she will become a mother to the child, though any future husband and other children she has will not be mahram to the fostered baby. This type of fostering is only up to the age of 2 years old, nobody will become mahram by breastfeeding after that.

(ii) If by fostering we mean, like my initial example - to look after, baby sit, to manage affairs as a guardian, for a child whose parents are dead or unable to do that for them - then we should use the right terms for what we mean. This is allowed until the child is mature, after which they are capable of managing their own affairs, wealth. That is a MAXIMUM age of 15 years old. The limit is NOT 16 and NOT 18 or any other secular arbitrary age not found in the Qur'an and Sunnah. It is allowed to allow them to live with you even after they are an adult without any age restriction, however: - From the moment the child is mature, even if it was earlier than 15 years old, the 'guardians' must be careful how they treat them as they are not mahram for the boy/girl, nor are their other children. - It is not allowed to freemix with them or uncover awrah in front of each other or to share a bedroom with the opposite gender as soon as they are mature. - The child must always be attributed to their father, not to the 'foster guardians' at any age - The child must not call a guardian 'father', that is a major sin - that is true at any age.

- The wealth of the child belongs to the child and must not be spent by the guardians. Sulaiman Abu Jennah ALLAHUALAM Tawhid Sniper Assalamu alaykum, "The child must not call a guardian 'father', that is a major sin - that is true at any age." If this is the case here, then what about the woman who gets married and starts calling her in laws "mother" and "father". This is customary where I come from. Is this allowed?

Abu Baraa It is not allowed - it is possible in Islam to have more than one mother but the mother-in-law is not a mother - nor is a step mother, it is allowed to call her something that sounds similar to mother while differentiating between what you call her and your real mother. E.g. if you call your mother 'Mum', perhaps you could call the mother-in-law 'maa', though it is better to call her something else e.g. 'Auntie' - this is of course easier if she is actually your aunt. However you only have one father and there is specific text prohibiting calling anyone by any description of your father, you must not call father-in-laws or 'step-fathers' by any name denoting a father.