With this you come to know that the one who has married more than one woman, one of his wives has numerous children, whilst the other does not have any. Then it is not obligatory to be equal between them in spending, rather it is only obligatory to be just with them. Justice is that you give each one of them from amongst them that which suffices her and suffices her children.

A woman who is alone (without children) is sufficed with that which the one who has children is not sufficed with, for that reason each one is given that which suffices her and her children and this is justice.

http://T.me/abdulhamid12

العدل بين الزوجات

بســـم اللــه الرحــمــن الـرحـــيــم

◾What NOT to do if you are unable to offer an udhea ◾

Our Shaykh Abū Bilāl Al-Hadaramī - may Allāh preserve him- was asked the following question on 13th Shawāl 1441H (5th June 2020):

📝🔹Question:

The Questioner says:

There are some people in India who are unable to offer an 'udhea' (sacrificial animal) yet refrain from (cutting) their hair and nails. On the day of 'Eid they cut (their hair and nails) and say: "This is equal to an udhea". Is this action correct?

📩🔸Answer:

This action is a bid'ah.

If you are unable to offer an 'udhea' then you are not obliged to do anything instead because Islamic Law has not come with a replacement.

Adopting a replacement is a bid'ah and an addition to the religion. (The specific ruling of) the udhea is dependent only upon ones capacity and capability and alongside this are the general supportive evidences:

《لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَاۚ 》
Allāh does not burden a soul except with what it can bare.
(Al-Baqarah 2:286)

《لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَاۚ 》
Allāh does not burden a soul except with what he has given it.
(At-Talāq 65:7)

《فَٱتَّقُوا۟ ٱللَّهَ مَا ٱسْتَطَعْتُمْ 》
Then be dutiful to Allāh as much as you are able to.
(At-Taghābun 64:16)

It is mustahab (recommended) according to the correct view amongst the majority of the scholars.

The Prophet ﷺ certainly said:
[وَأَرَادَ أَحَدُكُمْ أَنْ يُضَحِّيَ فَلْيُمْسِكْ عَنْ شَعَرِهِ، وَأَظْفَارِهِ ".]
And if one of you intends to offer an 'udhea'; let him refrain from (cutting) his hair and nails. [1]

He did not say: "And if one does not offer an 'udhea' then he may compensate by refraining (from cutting his hair and nails) and this will take the place of the udhea".

This is an innovation and an addition to the religion.
______________________________________

Related Questions:

1. What is bid'ah?
https://t.me/abubilaalalhadhramy/186

2. On the second day of Eid Al-Adhaa the people gather and slaughter sacrificial animals in the masjid and say this is on behalf of the deceased. Is this prescribed within the religion?
https://t.me/abubilaalalhadhramy/84

3. If I forget to mention the name of Allah upon (slaughtering) a sacrificial animal, what is its ruling?
https://t.me/abubilaalalhadhramy/173
_____________________________________

Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni

✒Read the arabic transcript of the fatwā here: https://t.me/abubilalhami/4530

🕪 Listen to the audio of the fatwā here:
https://t.me/abubilalhami/4529

Click on the links to subscribe:
https://t.me/abubilaalalhadhramy

Allah, The Sublime, says,

‎و ذكر فإن الذكرى تنفع المؤمنين

“And remind for indeed the reminder benefits the believers.” [51:55]

We all need reminders here and there about the importance of looking to who we take our religion [i.e. knowledge] from since this knowledge is the basis of our religion. If we aren’t correct in learning it according to how the righteous predecessors of the scholars [the Salaf] learnt it, then we are at a loss, as Allah, The Most High,
said,
‎الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا

“Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works.” [18:104]

In fact, from the four matters that the servant will be asked about on the Day wherein no wealth or children can be of benefit to him if he fails to answer is regarding his knowledge [i.e did he learn it correctly and did he act accordingly].

So let us all be honest to ourselves and ask ourselves: are we really pleasing Allah by being lenient in this matter by taking knowledge from everyone who is brought forward to speak about the Deen of Allah?!

We shouldn’t be like sheep in this matter to the point that we are easily led by numbers or by the majority.

Allah, The Most High, said in His Noble Book,
‎وإن تطع أكثر من في الأرض يضلوك عن سبيل الله

“And if you obey most of those on earth, they will mislead you far away from Allah’s Path.” [6:116]

Likewise, we shouldn’t make the eloquence of the speaker our criteria that decides for us whether we should listen to him or not, since it is possible that the worst of the people can also be eloquent in speech, as Allah describes the hypocrites,

‎وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم

“And when you look at them, their bodies please you; and when they speak, you listen to their words.” [63:4]

Therefore, they beautify their speech and they show beautiful mannerisms outwardly and behind all of that is deception and plotting that plunges one into fitnah. The common excuse that we hear at times is, “I need an eeman booster, thus I listen to any speaker.” This is not correct at all since many of us have witnessed the opposite. We’ve seen many become polluted with confusion and doubts in their religion due to them giving their ears to everyone. We should be more stern about this matter similar to how the righteous predecessors were.

Al-Haafidh Ibn Hajar (rahimahullaah) said,
“The happy one is the one who clings unto that which the righteous predecessors were upon and avoids that which the latter ones have newly invented.”

End translation. [Fathul-Baari (Page: 253, Vol. 13)]

And due to some assuming that it is a form of extremism to be strict regarding who you should take your knowledge from, they have now become victims in the aftermath of such fitnahs, which is quite sad and Allah’s aid is sought.

From your brother in Islam
AbdulFattaah Bin Uthman
Abu Fajr

*ANNOUNCEMENT*

﷽

By the Grace and Mercy of Allāh we are resuming Taalib LIVE classes and heartwarmers.

Our first LIVE session is today (18 Shawwāl/10 June) at 8pm GMT on *Be Firm upon Seeking Knowledge by Abū ‘Aṭīyah Maḥmūd ibn Muḥammad.*

In busy and free times, richness and poverty, health and illness, the student is progressing even if it is little. We aim to remind ourselves inshāAllah of the importance of consistency in seeking knowledge.

Join us today at www.taalib.co/LIVE!

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The basics of Arabic reading and writing | LESSON 1

The alifta portal is back and the database has been linked with the new template of the website. It is available in many different languages, here is the link to the English section which contains:

26 Volumes of the Fataawa of the Permanent Committee

30 Volumes of the Fataawa of Shaykh Ibn Baaz

https://www.alifta.gov.sa/En/Pages/default.aspx

Available at www.taalib.co

بســـم اللــه الرحــمــن الـرحـــيــم

◾Am I still responsible for the financial wellbeing of my pregnant ex-wife?◾

Our Shaykh Abū Bilāl Al-Hadaramī - may Allāh preserve him- was asked the following question on 28th Jamaada Al-Awwal 1441(23rd January 2020):

📝🔹Question:

The Questioner says:

There is a man that divorced his wife and she is pregnant so is her financial support (still) incumbent upon him?

📩🔸Answer:

The financial support is incumbent upon him because of his unborn child that is in her womb and (because) she remains in a period of wait for him (i.e. the 'iddah [1]) until she gives birth.

《وَأُو۟لَٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّۚ 》
And those who are pregnant; their term (i.e. 'iddah) is until they give birth.
(At-Talaq 65:4)

So if he wants to take her back within the 'iddah' he may do so, as long as it is not the third (divorce).

Even if she came out of the 'iddah' by giving birth; the financial support would also (still) be incumbent upon him because she will tending to the childs needs, such as breastfeeding and other than it.

So before giving birth and after giving birth, spending upon her is incumbent upon you.

The financial support is incumbent upon you before the birth considering the fact she (still has the rights of) a wife and still remains in a period of waiting for you (i.e. the 'iddah), and she does not leave the iddah except through giving birth.

Similarly, the financial support is incumbent upon you from another angle; due to the presence of the unborn child in her womb and that which it consumes through her.

Likewise, after the birth, the financial support is also incumbent upon you because she will take care of breastfeeding this child.
______________________________________

[1] The waiting period a woman must observe following the death of or a divorce from her husband, in which she may not marry.
_____________________________________

Questions Related To Divorce:

1. Is the divorce of a woman in a state of nifas (postpartum/postnatal bleeding) valid? And is it counted?
https://t.me/abubilaalalhadhramy/260

2. A man sent a message to his wife: 'Do you want me to divorce you?' So she said 'No'. What is the ruling of this? is it considered a divorce?
https://t.me/abubilaalalhadhramy/262
_____________________________________

Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni

✒Read the arabic transcript of the fatwā here: https://t.me/abubilalhami/4538

🕪 Listen to the audio of the fatwā here: https://t.me/abubilalhami/4537

Click on the links to subscribe:
https://t.me/abubilaalalhadhramy

﷽

Dawah pamphlets designed by your brothers at Masjid Imām Muqbil.

Please share with family & friends, particularly non-Muslims.

بارك الله فيكم

*Memorize 100 Hadith : Authentic, Short & Sweet and easy to remember!*

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*Invest just 5-10 minutes of your day in learning these beautiful narrations* 💭📈

Get your family involved and start your journey, seeking knowledge and learning the words of The Messenger of Allah ﷺ.

Abdullah ibn Mas’ud reported:
The Messenger of Allah, peace and blessings be upon him, said,

*“The seekers of two concerns are never satisfied: the seeker of knowledge and the seeker of the world.”*

Source: al-Muʻjam al-Kabīr 10239

Grade: Sahih (authentic) according to Al-Albani

بسم الله الرحمن الرحيم

Live Now

https://www.spreaker.com/user/torontodawah/elevating-our-sisters-faisal-bin-abdul-q

Second edition available now at www.taalib.co

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⏩ Some Authentic And Inauthentic Phrases To Say After Various Qur’aan Verses

Imam as-Suyuti (d. 911 H.), may Allah have mercy upon him, mentioned in his book Adhkaar ul-Adhkaar (pg. 23),

“If he passes a verse of mercy, he asks Allah for it. If he passes a verse of punishment, he seeks refuge in Allah from it If he passes a verse transcending Allah from any deficiency, then he glorifies Him”. End.

It is authentic. The proof for this is the following Hadith of Hudhayfah (may Allah be pleased with him),

إِذَا مَرَّ بِآيَةٍ فِيهَا تَسْبِيحٌ سَبَّحَ وَإِذَا مَرَّ بِسُؤَالٍ سَأَلَ وَإِذَا مَرَّ بِتَعَوُّذٍ تَعَوَّذَ

” And when he recited the verses which referred to the Glory of Allah, he glorified (by saying Subhan Allah-Glory to my Lord the Great), and when he recited the verses which tell (how the Lord) is to be begged, he (the Holy Prophet) would then beg (from Him), and when he recited the verses dealing with protection from the Lord” [Muslim no. 72]

“After reciting,

‘Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things) [75:40]’

he should say, “Of course I bear witness to that”. End.

It is authentic. The proof for that is,

كَانَ رَجُلٌ يُصَلِّي فَوْقَ بَيْتِهِ وَكَانَ إِذَا قَرَأَ { أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى } قَالَ سُبْحَانَكَ فَبَلَى فَسَأَلُوهُ عَنْ ذَلِكَ فَقَالَ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم

A man used to pray on the roof of his house. When he recited the verse, “Is not He able to bring the dead to life?” [Surah al-Qiyamah:42] he would say, ‘Glory be to You, then, why not?’ They asked him about it, and he replied, ‘I heard it from the Messenger of Allah (ﷺ)'” [Saheeh Sunan Abi Dawood no. 884]

“After reciting,

‘Glorify the Name of your Lord, the Most High” [87:1]

he should say: “Glory be my Lord the Most High”. End.

It is authentic. The proof for that is the following,

عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ إِذَا قَرَأَ { سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى } قَالَ ” سُبْحَانَ رَبِّيَ الأَعْلَى ”

Ibn ‘Abbas reported when the prophet (ﷺ) recited, “Glorify be the Name of your Lord, the Most High” He would say, ”Glorify be My Lord the Most High” [Saheeh Sunan Abi Dawood no. 883]

Note: Shaikh al-Albani (d. 1420 H.), may Allah have mercy upon him, said,

“What is apparent is that the recommendation for this is for everyone who is praying/leading prayer except the one being lead in prayer. For if he says,

“Glorify be My Lord the Most High”

then it would busy him from being silent which was commanded to be in the statement of the Exalted,

“So, when the Quran is recited, listen to it, and be silent that you may receive mercy [7:204]”

And Allah knows best”. End. [Asl Sifatus-Salah (pg. 408)]

“After reciting

‘Then in what statement after this (the Quran) will they believe’ [77:50]

he should say, ‘We believe in Allah.’ And after reciting,

‘Is not Allah the Best of judges?’ (95: 8)

he should say, ‘Certainly, and I am one of those who testify to that.'”. End.

These two are not authentic. They are based on the following Hadith:

سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” مَنْ قَرَأَ مِنْكُمْ { وَالتِّينِ وَالزَّيْتُونِ } فَانْتَهَى إِلَى آخِرِهَا { أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ } فَلْيَقُلْ بَلَى وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدِينَ وَمَنْ قَرَأَ { لاَ أُقْسِمُ بِيَوْمِ الْقِيَامَةِ } فَانْتَهَى إِلَى { أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى } فَلْيَقُلْ بَلَى وَمَنْ قَرَأَ { وَالْمُرْسَلاَتِ } فَبَلَغَ { فَبِأَىِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ } فَلْيَقُلْ آمَنَّا بِ

🌐 https://torontodawah.com/some-authentic-and-inauthentic-phrases-to-say-after-various-quraan-verses/

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بســـم اللــه الرحــمــن الـرحـــيــم

▪️Why didn't the Prophet ﷺ apply the capital punishment on Labeed ibnul A‘ṣam?▪️

Our Shaykh, Muḥammad ibn Ḥizām -may Allāh preserve him- was asked the following question:

📩 Question:

The questioner says: it's known that the punishment for anyone who practices magic is to strike his neck with a sword (i.e. capital punishment), so why didn't the Prophet ﷺ apply this punishment on the Jew, Labeed ibnul A‘ṣam, even though he ﷺ knew that he was the one who inflicted magic on him?

📝 Answer:

The people of knowledge have already explained this; they said, the Prophet ﷺ did not want to spread evil amongst the people, considering that this man was a dhimmi (a non-Muslim living under the covenant of the Muslims).

If a Dhimmi practices magic in order to afflict harm upon the Muslims he would have broken his covenant by way of this, but in the case of the Jew, Labeed ibnul A‘ṣam, who performed magic on the Prophet ﷺ, this was only known through revelation [in that there was no physical evidence linking him to the crime], so he could have easily denied that [- had he been confronted]. And the Prophet ﷺ used to deal with the Dhimmīs according to what they made apparent - i.e. according to the evidences established against them; just as the Prophet ﷺ knew who the hypocrites were through revelation, but he did not apply the capital punishment on them because they didn't make their apostasy apparent. Instead, he he would say, I do not want people to say that Muḥammad kills his Companions.

And the same applies here; in that this affair was known to the Prophet ﷺ only through revelation, so he didn't implement the capital punishment because Labeed did not make it apparent, nor did he confess to his inflicting sorcery upon the Prophet ﷺ. And the Prophet ﷺ would ignore/avoid some things in fear of spreading or instigating evil.

__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba Alawi

Click to subscribe:
T.me/ibnhezamen

Original Fatwa:
https://t.me/ibnhezam/6316

▪️REVOLTING AGAINST THE RULERS▪️

Sheikh Muqbil Raḥimahullāh said:

❝If we see clear disbelief (from a ruler) is it obligatory then to rebel against him? What’s obligatory is to assess the condition of the Muslims; do they have the ability to confront him or will they be putting themselves forward as a sacrificial lamb??!!...In any case I advise the youth to busy themselves with beneficial knowledge and Daʿwah towards Allāh and to leave these doubts and these erroneous ideologies, for Islām has never gained victory by rebellions and revolutions.❞

[Tuḥfatul Mujīb ‘alā as'ilatil ḥaḍhir wal gharīb]

__________________

Shaykhul Islām Ibn Taymiyyah raḥimahullāh said:

❝It is not known of any group which revolted against the ruler except that the corruption which resulted from their revolt was far greater than the corruption they (sought) to remove.❞

[Minhāj As-Sunnah An-Nabawiyyah (3/391)]

﷽

⏩ The Ruling On Adding The Phrase “And I Bear Witness That Isaa (Jesus) Is Allaah’s Slave And His Messenger” To The Shahaadah When A Christian Is Accepting Islaam

In relation to adding the phrase “And I bear witness that ‘Isa (Jesus) is Allah’s Slave and His Messenger” to the Two Testimonies of Faith when dictating the Shahaadah to a Christian who is embracing Islam, then it is something discussed by the scholars. A group of the scholars hold the opinion that if a Christian is accepting Islam, then it is necessary to dictate to him the above phrase alongside the Shahaadah. They use as proof the Hadith of Ubadah bin Saamit (may Allah be pleased with him) that the Prophet (ﷺ) said,

مَنْ شَهِدَ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَرَسُولُهُ وَكَلِمَتُهُ، أَلْقَاهَا إِلَى مَرْيَمَ، وَرُوحٌ مِنْهُ، وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ، أَدْخَلَهُ اللَّهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ

“If anyone testifies that None has the right to be worshipped in truth except Allah Alone Who has no partners, and that Muhammad is His Slave and His Messenger, and that Jesus is Allah’s Slave and His Messenger and His Word which He bestowed on Mary and a Spirit created by Him, and that Paradise is true, and Hell is true, Allah will admit him into Paradise with the deeds which he had done even if those deeds were few” [al-Bukhari (no. 3435) and Muslim (no. 28)]

In explanation of this Hadith, Abul-‘Abbas al-Qurturbi (d. 656 H.), may Allah have mercy upon him, said, “That which is taken/benefited from this Hadith is what to dictate to a Christian when he is accepting Islam”. End. [al-Mufhim (1/200)]

Hafidh Ibn Hajar (d. 852 H.), may Allah have mercy upon him, mentioned the same from al-Qurtubi [Fath ul-Baari (2/546)]

The reasoning behind this is that when a Christian or Jew accepts Islam, they need to free themselves from their previous religion by professing clearly the truth they are accepting. So in the case of the Christians, they believe ‘Isa (Jesus) is the son of God and that he is divine, so in their testimony of faith they need to free themselves from this belief by affirming that he is a servant of Allah and His Messenger [See: Badaa’i as-Sanaa’i (7/103), Fath ul-Qadeer (6/70), and al-Mowsoo’ah al-Fiqhiyyah (4/268)]

With that, some of our contemporary Scholars say it is necessary that a Christian add the above phrase to their Shahaadah.

Shaikh Salih al-Fawzaan (may Allah preserve him) was asked:

Question :

“Is it necessary for a Christian, when he is entering into Islam, to bear witness that ‘Isa (Jesus) is the servant of Allah and His Messenger, alongside the Shahaadatayn?

Answer:

“It is necessary. It is necessary that he acknowledges that ‘Isa is the servant of Allah and His Messenger so that he does not combine between Islam and Christianity”

This is also the view of Shaikh Abdul-Kareem al-Khudayr (may Allah preserve him) [See here ]

However, what seems to be correct is that it is not obligatory that a Christian have to utter this phrase along with the Shahaadah in order to enter Islam as long as they believe that ‘Isa (Jesus) is the servant of Allah and His Messenger. If they pronounce the Shahaadah, then they are Muslim.

Shaikh Bin Baz (d. 1420 H.), may Allah have mercy upon him, was asked:

Question :

“May Allah bless you, O Shaikh. There is the Hadith, ‘And I bear witness that ‘Isa (Jesus) is Allah’s Slave and His Messenger and His Word which He bestowed on Mary and a Spirit created by Him’. Some people obligate a Christian to pronounce that ‘Isa is the servant of Allah and His Messenger alongside the Shahaadah when they are accepting Islam [so what is the ruling on that]?’

Answer

🌐 https://torontodawah.com/the-ruling-on-adding-the-phrase-and-i-bear-witness-that-isaa-jesus-is-allaahs-slave-and-his-messenger-to-the-shahaadah-when-a-christian-is-accepting-islaam/

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﷽

⏩ Some Benefits From The Hadeeth “The One Who Believes In Allaah And The Last Day Then Let Him Say Good Or Remain Silent”

Regarding the hadeethL

“The one who believes in Allah and the last day then let him say good or remain silent” reported by Bukhari and Muslim from the narration of Abu Huraira رضي الله عنه

Shaykh Ibn Uthaymeen said:

“It is known from this that the one who does not speak good, then his belief in Allah and the last day is deficient, then what about if he spoke evil? What about the one who rises eating the flesh of the people and refuge is sought in Allah, he spreads amongst them tale-carrying, he lies and cheats? Rather what about the one who rises inciting the people against the people of knowledge, and curses the people of knowledge. He criticizes them due to something they are closer to the truth in then that which is claimed or thought! Then this is greater because speaking about the people of knowledge is not like speaking about the general folk”. End. [Explanation of Riyadus Saaliheen (4/111)]

Translated by

Majid Jawed Al-Afghanee

Abu Aisha

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﷽

⏩ Ruling On Participating In A Draw To Win Money And Does This Fall Under Gambling

Question:

Assalamu alaikum, what is the ruling on participating in a draw to win money (ex. scholarship)? Does this fall under gambling?

Answer:

Wa ‘Alaykum us-Salam wa rahmatullahi wa barakatuhu. The concept of casting lots or draws (القرعة) is allowed in Islam based on the Qur’an, Sunnah, and consensus. Doing draws is different from gambling. Allah allowed casting lots in the Qur’an in the story of Prophet Yunus (may peace be upon him) and the Prophet Zakariyyah (may peace be upon him). And Allah says,

“And, verily, Yunus (Jonah) was one of the Messengers. When he ran to the laden ship, He (agreed to) cast lots, and he was among the losers” [37:139-141]

Allah said:

“This is a part of the news of the Ghaib (unseen, i.e. the news of the past nations of which you have no knowledge) which We inspire you with (O Muhammad). You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed” [3:44]

`Aisha (may Allah be pleased with her) said, “Whenever the Prophet (ﷺ) intended to proceed on a journey, he used to draw lots among his wives and would take the one upon whom the lot fell. Once, before setting out for Jihad, he drew lots among us and the lot came to me; so I went with the Prophet; and that happened after the revelation of the Verse Hijab (i.e. veiling)”. End. [al-Bukhari no. 2879]

And there is a consensus of the Jurists on the matter [See: al-Mowsoo’ah al-Fiqhiyyah (33/137)]

There is a difference between casting lots and gambling. Gambling as defined by the scholars is every dealing which wavers between gain and loss and a person does not know if he will gain or lose. This is different from drawing lots which involves determining which of the two parties is deserving of something and neither of the parties loses anything in the process.

With that being said, participating in draws which do not require someone to pay to enter into it is permissible.

Shaikh Sulaymaan ar-Ruhayli (may Allah preserve him) said:

“The fifth form is that there is a draw for a prize in which everyone who wants to enter does so without any action. For example, it is announced in such and such a market that there is a draw for a prize and at the doors there are tickets in which you write your name and your phone number. There is no condition to buy something, nor get rid of something, or write anything [else]. Then they choose someone for the prize through a draw, then this prize is permissible and there is no harm in it because there is no preventative against it”

End. As for draws in which someone has to pay to enter, then it is considered gambling because a person is between gain and loss. They pay to possibly win a prize without the guarantee of receiving anything in exchange for their money. As for draws in which someone buys a product and then they enter into the draw, then these types of draws are permissible with conditions. One can read about such competitions here .

Returning to the question at hand, entering a free draw to win a prize or scholarship is permissible in shaa Allah and it is not considered gambling

And Allah knows best

Faisal bin Abdul Qaadir bin Hassan

Abu Sulaymaan

🌐 https://torontodawah.com/ruling-on-participating-in-a-draw-to-win-money-and-does-this-fall-under-gambling/

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