personal use of the petrol

How is it to name anyone ‘Nabi’ or ‘Nabiyyah’?

Question 1: What do respected Islamic scholars say about naming anyone ‘Nabi’ or ‘Nabiyyah’? And how is it to call anyone with this name?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

To name anyone ‘Nabi’ and to call him with it are both Haraam by Shari’ah. The same ruling applies to naming anyone ‘Nabiyyah’. Here are the details of this ruling: Although acknowledging any non-Nabi to be a Nabi is Kufr [disbelief], yet the ruling of Kufr will not be applied in the above case for the reason that the unwise Muslims [giving the child this name] do not actually acknowledge the child to be a Nabi or Nabiyyah. Instead, they give this name merely in ignorance and foolishness. However, it is as if this word is a claim showing apparently that the one given this name is Nabi. Therefore, it is certainly impermissible and Haraam to give this name.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Noor-ul-Mustafa Attari Madani

Certified by: Muhammad Haashim Khan Attari Madani

How is it to make a personal use of the petrol granted for company use?

Question 2: What do respected scholars of Islam and Muftis of Shari’ah say about the following issue: Some employees of a private company work in marketing for it. These employees are given petrol to be used in the vehicle according to the distance they have to travel on a daily basis. They are held bound to give back any leftover petrol to the company so that it may be used the next day. None is allowed to make a personal use of it. The question is, if there is leftover petrol, so can employees use it personally or not? Please let’s know the Shar’i ruling on it.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

In the situation mentioned in the question, employees are not allowed at all to use the leftover petrol. If they do, they will be sinners. This is because the leftover petrol in the custody of the employees is considered trust as per Shari’ah and embezzlement in the entrusted thing is not permissible. Embezzlement is like taking the wealth of the Muslims by deceptive and invalid means, which is explicitly declared Haraam in Quran and Hadees.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Wearing a metal ring without a gem for counting rounds of Tawaf

Question 3: What do respected Islamic scholars say about the following issue: A gemless ring with a small rosary hanging from it is available in the marketplace. Those performing Tawaf wear it in the finger and count the rounds of Tawaf on its beads. Is it permissible or not by Shari’ah to wear this type of gemless ring in the finger? Is it the kind of the gemless ring that is a sin to wear?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

A brass and copper item is Haraam for men only when it is worn as a piece of jewellery. This is specific to the items of jewellery and an item of jewellery is such a thing that one gets adornment from. As for the gemless ring with a small rosary attached to it, it is not formed like an item of jewellery; nor is it of the kind that one can get adornment from it. Moreover, it is not also worn as an item of jewellery in the finger for adornment. It is slightly worn in the finger so that it will not be lost. Hence wearing it slightly for its protection in the finger is permissible.

Based on the clauses of Islamic Jurisprudence, it is proved that an item of jewellery is such a thing that is aimed at getting adornment. The gemless ring attached to things like rosaries, etc., is not aimed at getting adornment. Therefore, it will not be counted as an item of jewellery.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Irfan Madani

Certified by: Muhammad Haashim Khan Attari Madani

Long recitation made by Imam and objection raised by Muqtadis

Question 4: What do respected Islamic scholars say about the following issue: How is it for the Imam to make a long recitation of Surahs during Salah and how is it for the Muqtadis^[1] to object it?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

If the Imam is Muqeem and the time for Salah is not short and, in the congregational Salah, there is no such person who is old, ill, weak or who has to do some necessary piece of work, so it is a Sunnah for the Imam to recite^[2] any Surah from Surah Al-Hujurat to Surah Al-Burooj during the Fard Salahs of Fajr and Zuhr. To recite any Surah from Surah Al-Burooj to Surah Al-Bayyinah during the Fard Salahs of ‘Asr and ‘Isha and to recite any Surah from Surah Al-Bayyinah to Surah An-Naas during the Fard Salah of Maghrib is Sunnah for the Imam in the above-mentioned situation. Alternatively, in addition to Surah Al-Fatihah, he may recite 40 to 50 Ayahs during the two Rak’aat of Fajr and Zuhr; 15 to 20 Ayahs during ‘Asr and ‘Isha and up to 10 Ayahs during Maghrib.

If any such person who is old or weak or ill or who has to do some necessary piece of work is present in the congregational Salah, so the Imam should care about them and reduce Qira`at. If the Imam makes Qira`at in any way other than it, so this is something bad and against Sunnah. If any old man or ill person or such an individual who has to do some necessary piece of work is present in the congregational Salah and he will be bothered by long Qira`at, so this is impermissible and Haraam.

Therefore, in the situation mentioned in the question, if the Imam makes Qira`at according to Sunnah, so the Muqtadis are not allowed to oppose him. And if he does not make Qira`at in the above-mentioned way but rather goes against it and recites other long Surahs, so he is at fault. The Muqtadis should explain the situation to him in a gentle and affectionate way instead of opposing him.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Haashim Khan Attari Madani