Q. Some people betray lack of respect to the Qur’an when they read it. They may put it on the floor in the mosque and even leave it there when they stand up for prayer or to leave the mosque. Is their attitude right?
Samia, Jeddah
A. Of course it is not right. People should handle the Qur’an with respect. They must not place it in such a way where it could be inappropriately handled. Thus, it is wrong to put it on the floor when one is reading it, or after one has finished. It may not be left on the floor when one goes away, because someone else may not observe it and by mistake may step on it. It is important to teach our children how to respect the Qur’an, by being ourselves very respectful of it. Part of such respect is to listen attentively when it is recited and to contemplate on its meanings when we hear it being read.
Questions on zakah
Q.1. When does it become obligatory for a Muslim to pay zakah? Is it when you can support yourself, or when you reach a certain age or just when you have the required money? For instance, say a 14-year-old has more than the equivalent of 85 grams of gold in cash, but of course, he or she will not be able support themselves on their own. So, is it necessary that they pay zakah?
Q.2. In non-Islamic countries Muslims cannot be absolutely certain that what they are eating is permissible. Is it allowed to just recite something before eating it? Is it possible even if you know for sure that the chicken or meat is definitely not halal? If so, could you also tell what is to be recited before eating such food?
Q.3. If one is to go and perform Umrah and even puts on the ihraam, but finally is unable to do so, what must he do for compensation? If there is more than one person then must each do the same thing? Is the compensation only for those pilgrims who had already put on the ihraam, or for all whom had the intention?
(Name and address withheld)
A.1. Zakah becomes obligatory when one owns more than the threshold of zakah. This applies to young people and their guardians are responsible to see to it that zakah is paid on their behalf. The threshold of zakah is the equivalent of 85 grams of gold, over and above what one needs for his or her own living. So, when one has such an amount, he should mark the date when he becomes a zakah payer. The following year, and in every subsequent year, on the same date, he or she should see how much they own. If it is still over the threshold of zakah, they should pay zakah for the whole amount they have, even though some of it has been with them for only a short period of time.
The case the reader cites of a child unable to look after himself does not apply. It is what that child possesses that makes him or her liable to pay zakah. As I said, a child’s guardian is responsible to pay it on the child’s behalf.
A.2. If one is living in a country where the majority of the people are Christians and Jews, he is allowed to eat of the meat they have, provided it is not forbidden in Islam, such as pork, carrion, etc. The Prophet was asked about eating meat when we do not know if God’s name was mentioned at the time of its slaughter. His answer was: "Say, ‘bismillah’ and eat." The same advice applies to us.
A.3. The order given to us in the Qur’an is that we must complete the pilgrimage and the Umrah once we start them. It starts when one declares his intention verbally, having put on his ihraam garments. It is not the wearing of these garments that signifies the start, but the declaration of intent at the point of meeqat. This means that if you are living in Riyadh and you put on your ihraam garments at home before you go to the airport, you should not declare your intention until you reach the point of meeqat. If you do that in Riyadh, then you have started your pilgrimage or Umrah before time, but you are committed to it. If you have not declared your intention and something happens to delay your departure, such as going to the airport to find out that the flight is canceled and you cannot book another flight for a day or two, you go back home and put on your ordinary clothes. But if you have declared the intention, then you are already in ihraam and you may not release yourself until you have completed the prescribed duties.
Children and family quarrels
Q. A family I know is plagued by quarrels between husband and wife where, to my outsider’s judgment, the husband is more at fault. What disturbs me is that the husband tries to use the family’s only child, a two-year-old boy, as a pawn in order to force his point. He threatens his wife with divorce and with depriving her of access to the child, claiming that as a father he has all the rights, while she has none. He quotes from the Qur’an to support his point. When she travels on a home visit, he wants her not to let the child accept gifts from her parents or other family members. Sometime he beats her severely, and she endures all that because of her fear of losing her child. Please comment.
Mrs. N., Jubail
A. This man may quote whatever text he wants, but when he justifies his behavior by a quotation from the Qur’an, then there is only one of two alternatives: either he does not know the meaning of what he is quoting or he is a liar, claiming that his own words are part of the Qur’an. Certainly there is nothing in the Qur’an to say that a mother has no right to her child and that all rights belong to the father who does what he wants. Besides, there is a clear injunction forbidding causing harm to a mother on account of her child. This is stated in Verse 233 of Surah 2.
Islam gives both parents equal rights with regard to their children, and when a marriage ends in divorce, both parents have the right of access to their children. In the case of divorce, the child stays with his mother, and the father has to support the child, until the child is fully independent with regard to doing its essential things, such as eating, dressing, cleaning and bathing. This is normally reached at the age of 7 or 9. At this stage, the child is given a choice to join either parent. The choice is by no means final. It may change as often as the child wants, which means that the child may go to its mother in the morning and to the father in the evening. His financial support remains the duty of the father, who should provide for his living and education. So there is no question of the father being able to deprive the mother of her right of access to her child.
We are here speaking about what Islam says, but what people do may differ a great deal. This husband, for example, ill-treats his wife, abusing her verbally, physically and mentally. By contrast, Islam lays great emphasis on the duty of every man to treat his wife kindly. So, if a break takes place, the husband in this case may resort to some totally un-Islamic ways to hurt his wife, paying little heed to what Islam says. Therefore, it is important that any step this lady takes should be well considered.
My initial advice is for this lady to try to get her relationship with her husband changed so that there is more love and tenderness in her home instead of the quarrels and abuse. She may be able to do so, making use of any gesture of kindness her husband makes to reassure him of her love and eagerness to have a happy family life. She should point out that it is the only way to bring up their child in an atmosphere of happiness. She may make her assertions more acceptable by doing some of the things which she knows her husband to like.
When she has had a few days of quiet and undisturbed relationship, she tries to talk to him in a loving way about the future of their child and the need that, should there be some disagreement between them, it should never be in the presence of the child. She should point out that nothing affects the psychology of a child worse than family quarrels between parents. When a few weeks have gone by without a quarrel, she will find some positive response and hopefully the relationship will move forward and improve. During this initial period, she should overlook any faults on the part of her husband. Even when he is clearly at fault, if she does not quarrel with him about it, he will realize his mistake, even though he may not say so.
If this approach does not work, and her husband continues to abuse her despite her conciliatory method, then she may carefully study the other possibility of a break. She should know first of all what the law in her country gives her, and how to go about ensuring her rights before she takes any step. When she is certain of her rights, she makes the move from a position of strength. She should have her parents on her side, so that she has an appropriate place to live with her child. She may, for example, stay on after her next visit to them and refuse to go back until her husband has changed his way of treating her and her child. If he divorces her then she is with her child at her parents’ home. He cannot take the child without recourse to the law, and the law would be on her side. May God guide this lady to what is best for her and her family.
Jihad or pilgrimage
Q. Scholars in our area differ as to which is more important: jihad against non-Muslim forces occupying our land and enforcing secular laws, or pilgrimage. Please advise.
I. Khalimbol
A. This question should never be put in this way. Pilgrimage is a duty only on those who are able to undertake the journey. Ability includes being safe and leaving one’s family in safety. In a situation where the Muslim community is not safe because of the oppression of an occupying force, no Muslim may leave his family without protection. Moreover, the safety of the whole community is at issue here. Hence, all resources should be put into the effort to liberate the Muslim community.
Having said that, I may add that such efforts need not necessarily mean fighting. Perhaps the community suffering such oppression needs to make its case known all over the world and pilgrimage provides a means of publicity, either through individual efforts or through a formal delegation undertaking the publicity efforts aiming at mobilizing international support. Thus, those who travel abroad for this purpose, whether to pilgrimage or to other places, share in the jihad of their community.
If we put the question for a strict ruling of which of the two modes is preferable, we are liable to have an erroneous answer.
