halal
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Mortgage (Ahadith 1777 - 1778)

Bismillah.
Volume 3, Book 34, Number 282:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) purchased food grains from a Jew on credit and mortgaged his iron armor to him.
Volume 3, Book 34, Number 283:
Narrated Qatada:
Anas (radiallaahu `anhu) went to the Prophet (sallallaahu `alayhi wasallam) with barley bread having some dissolved fat on it. The Prophet (sallallaahu `alayhi wasallam) had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas (radiallaahu `anhu) heard him saying, "The household of Muhammad (sallallaahu `alayhi wasallam) did not possess even a single Sa' of wheat or food grains for the evening meal, although he has nine wives to look after."
Mortgage: convey (a property) to a creditor as security on a loan.
It is neither the taking out of a loan nor a mortgage which by itself is unlawful or prohibited in Islam; what is unconditionally and specifically prohibited and absolutely unlawful in the Sight of Allah is the ‘interest’ element in the loan or the mortgage.
Thus if one takes out an interest-free mortgage on their house or property, such a transaction would be absolutely lawful in the Sight of Shariah Law.
This is the general and overall ruling. Further details will come in the future inshaAllah.

Halaal and Haraam Earning (Hadith No. 1770)

Bismillah.
Volume 3, Book 34, Number 275:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "A time will come when one will not care how one gains one's money, legally or illegally."

How did the Companions earn their livelihood? [Examples of halaal earning]

  • Trade, as in the case of Abu Bakr al-Siddeeq, ‘Uthmaan ibn ‘Affaan and ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him).
  • Agriculture, whether they owned farmland or worked on the land; many of the Muhaajireen and Ansaar were involved in this.
  • Skilled crafts, such as smithery, carpentry and so on.
  • Jobs that were connected to the state, such as teaching, collecting zakaah, judging and so on.
  • Earnings acquired through jihad, such as war booty

Haraam Earning:

Some jobs are haraam in and of themselves, such as working in riba-based banks and places where alcohol is sold. Some may be haraam because of things in the work-place that are contrary to sharee’ah, such as mixing between men and women, or because it is stipulated that one should wear haraam clothing or do other things that are contrary to sharee’ah, such as shaving the beard. It is not permissible for the Muslim to do either type of job.
Jobs of the second type vary in the degree to which they are haraam. The one which incurs the greatest burden of sin is that which involves writing down or recording riba (usury), then that which involves selling or manufacturing haraam things, then that in which the workplace environment is haraam. The last category should not be taken lightly, because it has an impact on the religious commitment and conduct of the worker, especially the fitnah of women which was the first fitnah of the Children of Israel and is the most harmful fitnah for the Muslim man, as our Prophet Muhammad(peace and blessings of Allaah be upon him) told us. 
If mixing between men and women is something that happens in your country and you can hardly find any job that is free of that, and you think that your being in that job will be beneficial and that you will be able to put a stop to some of that evil and reduce some of it, and you will be able to advise the employees who are under your authority, enjoining them to do what is good and forbidding them to do what is evil as much as you can, and you can take precautions and measure which will help you avoid the fitnah of women – such as hastening to get married if you are not married, not looking at them or being alone with them – and if the work requires you to sit with some of the female employees you can leave the door of the office open and not sit close to them and so on... then we think that your being present in the workplace and achieving some of the interests of sharee’ah and reducing some evils, is better than keeping the workplace devoid of the righteous and leaving it to those who do not pay any attention to religion or to the rulings of sharee’ah, so that these evils become more widespread and it becomes more difficult to fight them. How many teachers and university professors have taught in mixed institutions and Allaah has benefited many through them, and warded off a great deal of evil.  We hope by Allaah’s grace that you will be one of them. 
However, if you think, after taking the job, that you cannot adhere to your religious commitment and that you are being pulled into haraam gradually, then you have no choice but to leave that job immediately. If a person gives up something for the sake of Allaah, Allaah will compensate him with something better than it, as the Messenger (peace and blessings of Allaah be upon him) said.

Doubtful Things and Whispers of Shaytaan (Ahadith 1767 - 1768)

Bismillah.
Volume 3, Book 34, Number 272:
Narrated 'Abbas bin Tamim:
that his uncle said: "The Prophet (sallallaahu `alayhi wasallam) was asked: If a person feels something during his prayer; should one interrupt his prayer?" The Prophet (sallallaahu `alayhi wasallam) said: No! You should not give it up unless you hear a sound or smell something." Narrated Ibn Abi Hafsa: Az-Zuhri said, "There is no need of repeating ablution unless you detect a smell or hear a sound."
Here, you don't listen to such thoughts, because they're whispers of Shaytaan who wants you to not concentrate on your Salah.
Volume 3, Book 34, Number 273:
Narrated 'Aisha (radiallaahu `anhaa):
Some people said, "O Allah's Apostle (sallallaahu `alayhi wasallam)! Meat is brought to us by some people and we are not sure whether the name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." Allah's Apostle (sallallaahu `alayhi wasallam) said (to them), "Mention the name of Allah and eat it."
This is not a general principle. There's background to it. Quoting IslamQA:
As for the claim that some make, that it is enough merely to mention the name of Allaah when eating, this was reported regarding some Muslims who were new in Islam. The Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) about this, saying, “O Messenger of Allaah, some people who are new in Islam brought us some meat, and we do not know whether they mentioned the name of Allaah over it or not.” The Prophet (peace and blessings of Allaah be upon him) said: “Say the name of Allaah over it and eat it.” (Reported by al-Bukhaari). The command should be understood as meaning that one should be on the safe side, provided that one does not know beforehand that the meat is not slaughtered properly. And Allaah knows best.

Taken from:  http://ilookilisten.wordpress.com/2013/10/16/doubtful-things-and-whispers-of-shaytaan-ahadith-1767-1768/

The Unacceptable Fast (Hadith No. 1622)

Bismillah.
Volume 3, Book 31, Number 127:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)"
This tells us two things mainly:
  1. The person who's fasting MUST avoid major sins e.g. lying, and all sorts of evil actions.
    The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.” [Muslim]
    Repeat the last phrase: "..so long as you avoid major sins".
  2. Fasting is not just about leaving food and drink. There's much more to it. This exercise of avoiding halal food and drink in obedience to Allah's command is supposed to teach us how to leave the haram things (sins, for example) during and outside Ramadan in order to obey Allah (subhaanahu wata`aalaa). If you can fast, you can leave sins as well. It's not impossible. :)

Dead Animal's Skin (Hadith No. 1228)


Bismillah.
Hadith no. 1227 (below) is a repeat. Read it here.
Volume 2, Book 24, Number 568:
Narrated Abu Huraira (radiallaahu `anhu):
Al-Hasan bin 'Ali (radiallaahu `anhu) took a date from the dates given in charity and put it in his mouth. The Prophet (sallallaahu `alayhi wasallam) said, "Expel it from your mouth. Don't you know that we do not eat a thing which is given in charity?"

Today's Hadith:

Volume 2, Book 24, Number 569:
Narrated Ibn Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) saw a dead sheep which had been given in charity to a freed slave-girl of Maimuna (radiallaahu `anhaa), the wife of the Prophet (sallallaahu `alayhi wasallam). The Prophet (sallallaahu `alayhi wasallam) said, "Why don't you get the benefit of its hide?" They said, "It is dead." He replied, "Only to eat (its meat) is illegal."
Eating of the dead (halal) animal which is not slaughtered properly is not allowed. However, its skin can be sued after tanning.
It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When (animal) skin is tanned, it becomes pure.” And he said, “Tanning the skin of a dead animal [i.e., one which has died of natural causes as opposed to being slaughtered] purifies it.”
The skins of animals that become halaal through proper slaughter are pure (taahir), because they become good through the process of proper slaughter, such as the skins of camels, cattle, sheep, gazelles, rabbits and so on, whether they are tanned or not tanned. As for the skins of animals whose meat we cannot eat, such as dogs, wolves, lions, elephants and the like, it is impure (naajis), whether it is slaughtered or it dies or is killed, because even if it is slaughtered it does not become halaal and cannot be good, so it is naajis, whether it is tanned or not tanned. This is according to the most correct opinion, because the most correct opinion is that impure skins cannot be made pure through tanning if they come from animals which we are not permitted to slaughter for food.
As for the skins of animals which have died before they could be slaughtered properly, if these are tanned then they become pure, but before they are tanned they are impure. So now animal skins may be divided into three types:
The first type: those which are pure whether they are tanned or not, which are the skins of animals that may be eaten if they are slaughtered correctly.
The second type: skins which cannot be pure either before or after tanning, because they are impure. These are the skins of animals whose meat we cannot eat, like pigs.
The third type: skins which become pure after tanning, but are not pure before before tanning. These are the skins of animals whose meat may be eaten if they are slaughtered properly but not if they die otherwise.
Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 52/39.
Taken from: http://ilookilisten.wordpress.com/2012/12/23/dead-animals-skin-hadith-no-1228/

Men in Silk (Hadith No. 709)


Salam,
Bismillah.

Volume 2, Book 13, Number 709:
Narrated 'Abdullah bin 'Umar:
Umar bin Al-Khattab saw a silken cloak (being sold) at the gate of the Mosque and said to Allah's Apostle, "I wish you would buy this to wear on Fridays and also on occasions of the arrivals of the delegations." Allah's Apostle replied, "This will be worn by a person who will have no share (reward) in the Hereafter." Later on similar cloaks were given to Allah's Apostle and he gave one of them to 'Umar bin Al-Khattab. On that 'Umar said, "O Allah's Apostle! You have given me this cloak although on the cloak of Atarid (a cloak merchant who was selling that silken cloak at the gate of the mosque) you passed such and such a remark." Allah's Apostle replied, "I have not given you this to wear". And so 'Umar bin Al-Khattab gave it to his pagan brother in Mecca to wear.


It's haram (unlawful) for Muslim men to wear silk. To know how halal or haram original silk, part-silk, artificial silk etc. are, read this post at islamqa.com! You'll find more related fatwas on this website as well.
It's a profound statement:
This will be worn by a person who will have no share (reward) in the Hereafter.
Why do we then argue about it? Just because we think something is halal, doesn't make it halal. Imagine being taken by surprise in the Hereafter, when you're told that you don't deserve any of the silken cloaks that the people of Paradise are donning, just because you wore that silken shirt at that party to look fab. Brothers, give up the worldly silk, to wear the best silk in Paradise. :)
Wassalam.

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