kingkaung/islamqainfo_parallel_corpus · Datasets at Hugging Face

G_ID_14360

Food nourishment

1814

Eating Food Cooked with Alcohol

Question Is it permissible to eat dishes cooked with alcohol? It is well-known that alcohol evaporates with heat.

Praise be to Allah.It is not permissible to eat dishes cooked with alcohol, as ALL the alcohol is not evaporated with cooking or heat. Refer to the following, quoted from the famous Mayo Clinic: [Begin quote] Many people believe that because alcohol is sensitive to heat, it is eliminated with cooking. However, not all the alcohol content of alcoholic drinks is removed with heat; it depends on the type and time of cooking. For instance if you add beer or wine to boiling liquid, then immediately remove it from the heat, 85 per cent of the alcohol content will remain. If you light the alcohol, as in flambé dishes, 75 per cent will remain. Even after simmering the dish for one and a half hours, it will still have 20 per cent of the original alcohol content. It is only if you simmer the mixture for two or more hours, (as you would with a wine-based beef casserole), that as little as five to 10 per cent of the original alcohol content remains.

https://islamqa.info/en/answers/1814/eating-food-cooked-with-alcohol

G_ID_05343

Answering the call of nature

83049

Drops of urine continue to come out of him; what should he do in ihraam?

Question It takes me about 15 minutes to make sure there is no urine coming out after urinating. Doctors do not know my disease. Is it permissible that I wear a piece of cloth during ihram to avoid disturbing people in toilets?.

Praise be to Allah. If the urine stops after this time, then you have to wait, and there is no concession for you in prayer when there is najaasah (impurity) present, because you are not regarded as suffering from incontinence. You should choose times when there is less crowding so that you will not disturb people with your being late. As for putting a piece of cloth over your private part, that is not something that is forbidden when in ihraam. We asked Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): What is the ruling on the muhrim (pilgrim in ihraam) who suffers from incontinence putting something over his private part, such as a bag, so that the najaasah will not spread? Is this one of the things that are forbidden when in ihraam? He (may Allaah have mercy on him) replied: That is not one of the things that are forbidden when in ihraam. And Allaah knows best.

https://islamqa.info/en/answers/83049/drops-of-urine-continue-to-come-out-of-him-what-should-he-do-in-ihraam

G_ID_03687

Plural marriage and fair treatment of co wives

61

Second Marriage in Islam Without Permission of First Wife and For Love

Question Is it OK for a husband to marry a second wife, without the consent of the first wife just because the man, or husband, in our case, falls in love with another woman? Should he marry her, even though he is already married? Does Islam allow such a situation for a man?

Praise be to Allah.Man-woman relationship before marriage Before responding to this question, a comment must be made regarding an objectionable and reprehensible issue implied in the question, and that is the mentioning by the sister that he “falls in love with another woman”. It is known that it is not permissible in the Islamic religion to establish a relationship between a man and a woman who is ajanabiyya to him (lit. foreign, i.e., marriageable) before marriage, for Allah revealed in Surat al-Maidah (the Table), ayah 5 a verse whose meaning can be translated as: “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste and virtuous women who are believers, but chaste women among People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness, nor secret intrigues. If anyone rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” And the word “akhdan” that appears in this ayah (appearing above as “secret intrigues”) means intimate friend or companion, and in this case refers to a lover , and Allah has indicated in Surat al-Ahzab (33:53) that a condition for talking with women when it is needed is: (a translation of the meaning) “…and if you ask them (women) for something you want, ask them from behind a hijab (both in the sense of a physical barrier such as a screen or wall, as well as in clothing); that makes for greater purity for your hearts and for theirs…” And Allah has commanded women not to speak with soft, sensual voices with a man who is ajnabi (lit. foreign, meaning one to whom marriage is not forbidden) so that he is not tempted by their voices, and so as not to provoke feelings of lust. Allah ta'ala said in Surat al-Ahzab, ayah 32, a verse whose meaning can be translated as: “… if you do fear (Allah) be not too complacent of speech lest one in whose heart is a disease should be moved with desire; but utter sufficient and appropriate speech.” (33:32) So how could it possibly be permissible after all of these injunctions to establish love or friendship relations among women and men who are ajanib (marriageable)? Conditions to marry a second wife in Islam And as for the original matter of the question, Allah (subhanahu wa-ta’ala), Who is al-Hakim (All Wise) al-Khabir (All Experienced), and Who is more knowledgeable about the human beings He created than they themselves are about themselves, has ordained that a man is allowed to marry whom he wills among women as long as he does not bond in marriage under his care and responsibility more than four women . And this is conditioned upon him dealing justly among them the known justice specified by Shari’ah which includes overnight stays and spending. If he does not have the ability and capacity to deal with such justice , then he should suffice with one, as Allah indicates in Surat al-Nisa in ayah 3, which has a meaning that can be translated as: “… marry women of your choice, two, or three, or four; but if you fear that you will not be able to deal justly (with them) then only one…” (4:3) And Allah’s Shari’ah (law) is all just and wise, and He ordains what He wills and does what He wants and it is incumbent upon as human beings to believe and have faith and submit and obey and abide by the Shari`ah, otherwise then we are not Muslims nor mu’minin (believers). As Allah also said in Surat al-Nisa, ayah 65, a verse whose meaning can be translated as: “But no, by your Lord, they can have no (real) faith until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction” (4:65) and in Surat al-Ahzab, ayah 36, a meaning that can be translated as: “It is not fitting for a mu’min (believing man) or mu’minah (believing woman) when a matter has been decided by Allah and His Messenger to have any option about their decision: if anyone disobeys Allah and His Apostle he is indeed strayed on a manifestly wrong path.” (33:36) Second marriage in Islam: Do you need permission from your first wife? Furthermore, no evidence appears either in the Quran or sunnah requiring the permission of the first wife if her husband wishes to marry another wife, and therefore he is not required to ask her permission. However, he needs to be judicious in taking this decision and to weigh it carefully with respect to benefits and drawbacks and to look with the eye of wisdom at all of the considerations pertaining to the matter, and he should strive all he can to conciliate, reassure, and satisfy his first wife, in order to ease and mitigate the effect of the matter upon her.

https://islamqa.info/en/answers/61/second-marriage-in-islam-without-permission-of-first-wife-and-for-love

G_ID_03686

Plural marriage and fair treatment of co wives

2040

Polygamy and respecting the wife’s feelings

Question Polygamy...I understand what Allah (swt)has said regarding this subject in as much as the economic and importance of the family structure however where in the Quaran does it address the distressed feelings of a woman when her husband decides to take another wife, and how these two should live in harmony under one roof?

Praise be to Allah.The first wife’s distress when her husband marries another wife is to be expected, and Allah has set out rules and regulations to reduce these feelings or remove them altogether, by enjoining justice, patience in the face of adversity, and so on. Whatever the case, the fact that these feelings of distress and the dislike of polygamy exist does not justify condemnation of polygamy. Islam came to serve and increase people’s best interests, and to reduce harmful things and render them ineffective. There is no doubt that polygamy, when practised properly in accordance with Islam, achieves many things that are in people’s best interests (such as maintaining the chastity of the man who is not satisfied with one wife, taking care of and maintaining the chastity of the woman who has no husband, increasing the offspring of the Muslims, solving the problem of widows and spinsters, and of the reduced numbers of men after times of war, and so on). As regards the bad things that happen in cases of polygamy, either they are very small when compared to its benefits, or they stem from bad application of this practice. One of the rights which Islam gives to women is that a wife should have her own house, so the two wives do not have to live together under one roof. And Allah knows best.

https://islamqa.info/en/answers/2040/polygamy-and-respecting-the-wifes-feelings

G_ID_03685

Plural marriage and fair treatment of co wives

2008

Permissibility of marrying a second wife

Question Is it permissible for a person who cannot adjust with his current wife to marry a second wife? He does not want to leave his first wife.

Praise be to Allah.and peace and blessings be upon His Messenger. It is OK for you to marry a second wife, and in fact this could be the solution to your problem, because Allaah says (interpretation of the meaning): "… then marry women of your choice, two or three, or four…" [al-Nisaa’ 4:3] - as long as you are going to treat them equally with regard to where you spend your nights and how much you spend on them. So if you spend one night with one, and the next night with the other, and spend on them equally, there is nothing wrong at all with marrying a second wife. And Allaah knows best.

https://islamqa.info/en/answers/2008/permissibility-of-marrying-a-second-wife

G_ID_11917

Guardianship representation

4048

Ruling on an employee and agent of the company owner taking a commission on sales

Question I work as an employee in a company and the owner of the company asked me to sell some land he owns that has nothing to do with the work of the company. I showed it to a number of landlords and real estate agents until I got a good offer and the sale was completed. The purchaser offered me a sum of money. Is it permissible for me to take it in return for acting as a middleman?

Praise be to Allah.We put this question to Shaykh Ibn ‘Uthaymeen, who replied: What was offered to him? We said: he was told, “You have put a lot of effort into this, so you deserve a reward.” The Shaykh asked: Was this before the sale or afterwards? We said: After the sale. The Shaykh said: there is nothing wrong with it and there is no sin on him. We said: And if it was before the sale? The Shaykh said: That would not be permissible because then he may try to do the purchaser a favour.

https://islamqa.info/en/answers/4048/ruling-on-an-employee-and-agent-of-the-company-owner-taking-a-commission-on-sales

G_ID_07759

Charity at end of ramadan

1396

Can Zakat Al-Fitr Be Paid in Money?

Question What do you give for Zakat Al-fitr? Is it money or grain? And what about if you don't know anybody to be given? Is it permissible to give it to the Masjid or a Kafir homeless, or Kair in general?

Praise be to Allah.Can Zakat Al-Fitr be paid in money? Ibn `Umar (may Allah be pleased with them both) said: “The Messenger of Allah (peace and blessings of Allah be upon him) made giving a Sa` of dates or a Sa` of barley as Zakat Al-Fitr an obligation for all Muslims, slave and free, male and female, young and old, and ordered that it should be given before the people went out to pray (Salat Al-`Eid) .” (Al-Bukhari, 1503) Abu Sa`id Al-Khudri (may Allah be pleased with him) said: “We used to pay as Zakat Al-Fitr a Sa` of food or a Sa` of barley (which was their food at that time) or a Sa` or dates or a Sa` of dried yoghurt or a Sa` of raisins.” (Al-Bukhari, 1506) From this, it is clear that Zakat Al-Fitr must be food, not money, so we must adhere to what has been recorded in the Sunnah. So give one Sa` of whatever is the staple food in your country, such as rice or wheat, for example, on behalf of yourself and each member of your household. (A Sa` is equivalent to approximately 3 kilograms). Can you give Zakat Al-Fitr to non-Muslims? It is not permissible to give it to anyone except a needy Muslim . If you cannot find anyone in your own country, you can delegate someone else to give it on your behalf in another country. May Allah help us and you to do the duties that He loves. And Allah knows best.

https://islamqa.info/en/answers/1396/can-zakat-al-fitr-be-paid-in-money

G_ID_18318

Psychological and social problems

83799

Is it permissible to put the sperm of the husband and the egg from the wife in the womb of the second wife?

Question “Ahmad” has two wives, the first one cannot have children and the second one can have children, praise be to Allah. In the modern scientific age doctors can, by the grace of Allah, put an egg from the second wife with the husband’s sperm (test-tube baby) and mix them and let them start to grow, then place (the fertilized egg) in the womb of the wife who cannot have children, so that the child can grow until he is born. Is this permissible in the light of the Qur’aan and Sunnah? Some people say that it permissible by analogy with breastfeeding, i.e., just as it is permissible to nourish a child with her milk in her lap, it should also be permissible for her to nourish him with her blood in her womb.

Praise be to Allah.This method of fertilization, which involves placing the egg with the husband’s sperm in the womb of the other wife, is a method that is not acceptable according to sharee’ah, and a large number of scholars are of the view that it is haraam. Statements were issued concerning it by the Islamic Fiqh Council of the Organization of the Islamic Conference (OIC) and by the Islamic Fiqh Council of the Muslim World League. Those who initially said that this method was permissible later retracted their view. There follows some of what was said in those statements. 1 – Statement of the Islamic Fiqh Council of the Organization of the Islamic Conference (OIC). The meeting of the Islamic Fiqh Council held on 8 – 13 Safar 1407 AH (11–16 October 1986). After examining the subject of artificial fertilization –“test-tube babies” – by studying the research presented and listening to comments of experts and doctors, and after discussion, the Council reached the following conclusions: The methods of artificial fertilization that are known nowadays are seven: i.Where fertilization occurs between the sperm taken from the husband and an egg taken from a woman who is not his wife, then the embryo is implanted in his wife’s uterus. ii.Where fertilization occurs between the sperm of a man other than the husband and the wife’s egg, then the embryo is implanted in the wife’s uterus. iii.Where fertilization occurs between the sperm and egg of the couple, and the embryo is implanted in the uterus of a woman who volunteers to carry it (surrogate motherhood). iv.Where fertilization occurs outside the womb between the sperm and egg of strangers, then the embryo is implanted in the wife’s uterus. v.Where fertilization occurs outside the womb between the sperm and egg of the couple, then the embryo is implanted in the uterus of the other wife. vi.Where sperm is taken from the husband and an egg is taken from the wife, and fertilization occurs outside the womb, then the embryo is implanted in the wife’s uterus. vii.Where sperm is taken from the husband and placed in the wife’s vagina or uterus so that fertilization may take place inside her body. It was determined that the first five methods are all haraam according to sharee’ah and are forbidden completely in and of themselves, or because of the results to which they will lead, such as mixing of lineages, loss of motherhood and other things that are forbidden according to sharee’ah. With regard to the sixth and seventh methods, the committee thinks that there is nothing wrong with resorting to them in cases of need, after emphasizing that it is essential to take all necessary precautions. End quote. Majallat al-Majma’ (3/1/423). 2 –Statement issued by the Islamic Fiqh Council of the Muslim World League: and blessings and peace be upon our Master and Prophet Muhammad and his family and companions. The Islamic Fiqh Council, in its eighth session held at the headquarters of the Muslim World League in Makkah al-Mukarramah, from Saturday 18 Rabee’ al-Aakhir until Monday 7 Jumaada al-Oola 1405 AH (19-28 January 1985), examined the remarks submitted by some of its members concerning what the Council had declared permissible … with regard to artificial fertilization and test-tube babies, which was issued in its seventh session, held between 11-16 Rabee’ al-Aakhir 1404 AH, where it says: “The seventh method, in which the sperm and egg are taken from the couple and, after fertilization in a laboratory vessel, the embryo is implanted in the womb of another wife of the same man, as she volunteers to carry this pregcy of behalf of her co-wife whose womb has been removed – it seems to the committee that this is permissible in cases of need and subject to the general conditions mentioned previously.” The remarks may be summed up as follows: The other wife in whose womb the embryo from the egg of the first wife is implanted may become pregt with a second child before the embryo becomes established in her womb, as the result of relations with her husband around the time of the implanting of the embryo, then she may give birth to twins and it may not be known which child resulted from the (implanted) embryo and which resulted from relations with the husband, and it may not be known which wife is the mother of the child who resulted from the (implanted) embryo and which is the mother of the child who resulted from relations with the husband. Similarly, one of the two embryos may die at the ‘alaqah or mudghah stage but not be expelled from the uterus until the other child is born, and it may also not be known whether he is the child that resulted from the (implanted) embryo or from relations with the husband. This means that there is confusion as to who the real mother is and there is mixing of lineages which affects a number of rulings. All of this means that the Council must retract their rulings in the case mentioned. The Council has also listened to the opinions presented by doctors and obstetricians who attended the meeting and who pointed to the possibility of the other pregcy being miscarried as the result of marital relations with the woman who is carrying the embryo, and confusion of lineages as mentioned above. After a discussion of the matter and an exchange of opinions, the Council decided to retract the view that the third type mentioned is permissible, and in the seventh session, 1404 AH. Qaraaraat al-Majma’ al-Fiqhi (pp. 159-161). Based on that: It is not permissible to take the husband’s sperm and the wife’s egg and put the mixture in the womb of another wife of the husband. And Allah knows best.

https://islamqa.info/en/answers/83799/is-it-permissible-to-put-the-sperm-of-the-husband-and-the-egg-from-the-wife-in-the-womb-of-the-second-wife

G_ID_10561

Funerals and rulings on graves

4824

Christian wife is insisting that her Muslim husband be buried in a Christian graveyard

Question Is it permissible for a muslim to burry another muslim in a christian graveyard because the wife of the deceased is a christian and is insisting on it? JazakUm Allah Khair

Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, who replied as follows: It is not permitted, and this woman should not be listened to. He should not be buried anywhere except with the Muslims (in the Muslim graveyard).

https://islamqa.info/en/answers/4824/christian-wife-is-insisting-that-her-muslim-husband-be-buried-in-a-christian-graveyard

G_ID_06580

Leading prayer

1419

There is nothing wrong with the imaam reading from the Mus-haf* (held in his hands) whilstpraying

Question I was wondering about praying salah while reading the quran (the book in your hands). We have a congregation here and no body has memorized the full Quran in our community. So, instead, the imam is reading the quran in his hands during Taraweeh. I heard that this is haraam according to some Hanafi Jurists, and might be makrooh according to others. Sould we just pray the salah with what we know (have memorized)? Please respond urgently to this question, and translate it to English soon also, inshaa-Allah. Barakallahu feek.

Praise be to Allah.Al-Bukhari (may Allah have mercy on him) said in his Saheeh: Chapter on a slave or freed slave leading the prayer: Aaishah used to be led in prayer by her slave Dhakwaan whilst he was holding the Mus-haf. (Saheeh al-Bukhari, Kitab al-Adhan). Ibn Hijr (may Allah have mercy on him) said in Fath al-Baari Sharh ala Saheeh al-Bukhaari (his commentary on Saheeh al-Bukhaari): The phrase Aaishah used to be Abu Dawood completed the chain of narration in Kitaab al-Masaahif, via Ayyoob from Ibn Abi Maleekah, who said that Aaishah used to be led in prayer by her slave Dhakwaan whilst he was holding the Mus-haf (the Quran). The chain of narration was also completed by Ibn Abi Shaybah, who said: Wakee told us from Hishaam ibn Urwah from Abu Bakr ibn Abi Maleekah that Aaishah freed a slave she owned he used to lead her in prayer during Ramadaan, holding the Mus-haf. If the imaam or a person who is praying alone recites from memory, this is better, but if he reads from the Mus-haf, there is nothing wrong with it. And Allah knows best. * (Translators note) Mus-haf: a written or printed copy of the Quran.

https://islamqa.info/en/answers/1419/there-is-nothing-wrong-with-the-imaam-reading-from-the-mus-haf-held-in-his-hands-whilstpraying

G_ID_10560

Funerals and rulings on graves

3486

A dhimmi woman who dies when she is pregt with a Muslim child

Question If a dhimmi woman [a Jewish or Christian woman who is living under Islamic rule; from the context it would appear to refer to a Jewish or Christian wife of a Muslim – Translator] dies when she is pregt with a Muslim child, where should she be buried?

Praise be to Allah.The most correct view is that she should be buried between the graveyards of the Muslims and the kuffaar. It was also said that she should be buried on the way to the Muslim graveyard, or with her co-religionists, so that they can take care of washing her and burying her in their graveyard. Wherever she is buried, her back should be towards the Qiblah, because the face of the foetus faces the mother’s back.

https://islamqa.info/en/answers/3486/a-dhimmi-woman-who-dies-when-she-is-pregt-with-a-muslim-child

G_ID_03295

Women who are forbidden for marriage

2798

Can she marry her mother’s half-brother?

Question can i marry my mother's step brother (my step-uncle)? my mother and this brother of hers belong to the same father but different mothers.does the fact that we are both hanafis make a difference?

Praise be to Allah.The mothers brother is an uncle (khaal maternal uncle) whether he is a full brother or a half-brother through the father or mother. On this basis it is not permissible for you to marry him, because he is your uncle, may Allaah guide you. It is also haraam for a man to marry his maternal aunt (khaalah), because Allaah says (interpretation of the meaning): Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters [al-Nisa 4:23]. Similarly there is a total and eternal ban on women marrying their uncles. And Allaah knows best.

https://islamqa.info/en/answers/2798/can-she-marry-her-mother146s-half-brother

G_ID_01594

Religions

300

Who Are Ahlul Kitab (People of the Book)?

Question Who are the Ahlul Kitab? Are they the ones who believe in the Oneness of Allah? Or do they include the ones who believe in the Trinity? If they include Trinitarians, is Trinity not Shirk? And are present day Christians in Africa also amongst the People of the Book?

Praise be to Allah.Who are the Ahlul Kitab? Ahlul Kitab (People of the Book) consist of both believers and disbelievers, as indicated in the Quran, where Allah the Almighty mentions the disbelievers among them (interpretation of the meaning): "O people of the Scripture!: Why do you disbelieve in the verses [about Prophet Muhammad (peace be upon him)] of Allah, while you (yourselves) bear witness (to their truth)." (Al ‘Imraan, 3:70) And: "Say: O people of the Scripture! Why do you stop those who believe from the path of Allah, seeking to make it crooked, while you (yourselves) are witnesses? And Allah is not unaware of what you do". (Al ‘Imran, 3:99) And Allah, the Almighty, said about the believers among them, making clear the difference between them and the aforementioned (interpretation of the meaning): "Not all of them are alike; a party of the people of the Scripture stand for the right, they recite the Verses of Allah during the hours of the night, prostrating themselves in prayer. They believe in Allah and the Last Day; they enjoin what is right and forbid evil and they hasten in good works; and they are among the righteous. And whatever good they do, nothing will be rejected of them; for Allah knows well those who are the pious." (Al ‘Imran, 3:113-115) These people also believe in our Prophet (peace and blessings be upon him) and the Quran which was revealed to him as mentioned (approximate translation of meanings is): "And there are, certainly, among the people of the Scripture, those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. They do not sell the Verses of Allah for a little price, for them is a reward from their Lord. Surely, Allah is swift in account." (Al ‘Imran, 3:199) Are modern Christians among Ahul Kitab? The disbelief of the disbelieving People of the Scripture, that include Jews and Christians, in our times does not expel them from being People of the Scripture. So, the rules and regulations related to them regarding permissibility of eating their food and marrying their chaste women, in the Quran and Sunnah, are still applicable to them. For issues related to Ahlul Kitab, please see these answers: 2527 , 22661 , and 45645 . And Allah knows best.

https://islamqa.info/en/answers/300/who-are-ahlul-kitab-people-of-the-book

G_ID_05467

Prayer

309

Du`as (prayers) at times of distress

Question What does a person say when he is in times of distress?

Praise be to Allah.Imam Ahmad reported from ‘Abdullah ibn Mas‘ood, may Allah be pleased with him: "The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: "There is no slave who, when he is stricken by anxiety and sorrow, says ‘O Allah, I am Your slave and the son of Your male slave and female slave. My forelock is in Your hand (i.e., You have complete mastery over me), Your command over me is forever executed, and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the Unseen with You, that You make the Quran the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety’ - but Allah will remove his sorrow and replace his grief with joy." The people said: "O Messenger of Allah, we should learn these words." He said: "The one hears them should learn them." Ibn ‘Abbas reported that at times of distress, the Messenger of Allah (Peace & Blessings of Allah be upon Him) used to say: "There is no god but Allah, the All-Great, the Patient; there is no god but Allah, Lord of the Mighty Throne; there is no god but Allah, the Lord of heaven, the Lord of earth, and the Lord of the Noble Throne." (reported by al-Bukhaari, may Allah have mercy on him, no. 5870). The Prophet (Peace & Blessings of Allah be upon Him) said: "The prayer for one stricken by distress is: "O Allah, it is Your mercy that I hope for, so do not leave me in charge of my affairs even for a blink of an eye, and rectify for me all of my affairs. None has the right to be worshipped except You." (Reported by Imam Ahmad in al-Musnad, Abu Dawud in al-Su, Kitaab al-Adab, Baab maa yaqool idhaa asbaha; see also Saheeh al-Jaami‘, 3388). Asmaa’ bint ‘Umays said: "The Messenger of Allah (Peace & Blessings of Allah be upon Him) said to me: ‘Shall I not teach you some words to say at times of distress? "O Allah, You are my Lord and I do not associate anything with You."’" (Reported by Abu Dawud in al-Su, Kitaab al-salaat, Baab fi’l-istighfaar; see also Saheeh al-Jaami‘, no. 2623). The Prophet (Peace & Blessings of Allah be upon Him) said to his companions: "Shall I not tell you some words which, if distress or grief befalls any of you and he offers this prayer (supplication), it will bring him joy? It is the du`a of Dhoo’l-Noon (i.e. Yunus or Jonah): ‘There is no god but You, Glory to You; verily I was one of the wrongdoers.’" (Saheeh al-Jaami‘, no. 2605). Anas ibn Maalik said: "Whenever something distressed him, the Prophet (Peace & Blessings of Allah be upon Him) used to say: ‘O Ever-Living, O Self-Sustaining, by Your mercy I seek Your help." (Reported by al-Tirmidhi, no. 3446). You must recite these du`as, may Allah benefit you thereby and replace your sorrow with joy. May Allah bless our Prophet Muhammad.

https://islamqa.info/en/answers/309/duas-prayers-at-times-of-distress

G_ID_05464

Prayer

980

Delaying Prayer with the excuse of not having an appropriate place to pray at work

Question I was raised a Muslim and know what is halal and what is haram. At one point in my life I forgot my religion. During that period I committed adultery and the result of that was a child. Now Allah has blessed me by guiding me back to the true path. Allah is also making the child’s mother’s heart lean towards Islam, and in sha Allah she will become a Muslim. We are not married and I don’t know if it is halal for me to marry her since we had a child during my dark days. What do I do? The other question is: I work in a company that is quite a distance from my home and the mosque. What do I do about Salat that is due during the day while I am working? I can’t be sure whether the place is taahir (clean) so I could pray in one of the rooms. Can I delay the salat until Maghrib and do all three at once, or is there a better solution? May Allah forgive me and all Muslims.

Praise be to Allah.Who has guided you, for you would not be guided if Allah had not guided you. Praise be to Allah Who has brought you back to the Straight Path of Truth. We ask Allah to make you one of those of whom He says (interpretation of the meaning): "While as for those who accept guidance, He increases their guidance, and bestows on them their piety." [Muhammad 47:17] With regard to your first question, we have already answered it on this website. Briefly, it is permissible for you to marry this woman if you both repent to Allah. The child should be named after its mother, according to the consensus of the scholars. In response to your second question, it is not permissible at all to offer prayers outside their proper time. Allah says (interpretation of the meaning): ". . . Verily the prayer is enjoined on the believers at fixed times." [al-Nisaa’ 4:103] "Then, there has succeeded them a people who have given up the prayer [i.e., have made their prayers to be lost, either by not offering them, or by not offering them perfectly, or by not offering them in their proper, fixed times, etc.] and have followed lusts. So they will be thrown in Hell." [Maryam 19:59] "So woe to those performers of prayers who delay their prayer from their stated fixed times." [al-Maa‘oon 107:3-4] It is not necessary to know whether the floor of the office or workplace is clean or not, because the basic rule is that any place is clean unless you come to know otherwise. The Prophet (Peace & Blessings of Allah be upon Him) said: "The earth has been made for me a mosque and a means of purification. . ." So choose a suitable spot and pray there at the appropriate times. Beware of delaying your prayers, especially Salat al-‘Asr (the mid-afternoon prayer), because the Prophet (Peace & Blessings of Allah be upon Him) said: "Whoever misses al-‘asr, it is as if he lost his family and his wealth." (Agreed upon; this version was reported by Muslim, no. 992). Refer to question # 333 for information on a similar matter. I ask Allah to help us all to repent sincerely and to adhere to His religion and understand it properly. May Allah bless our Prophet Muhammad.

https://islamqa.info/en/answers/980/delaying-prayer-with-the-excuse-of-not-having-an-appropriate-place-to-pray-at-work

G_ID_05463

Prayer

2461

What to do when one misses a prayer

Question If a person missed a the scheduled prayer.Is it necessary to still pray it at another time. For example if I missed the fajr prayer can I still pray it later on?

Praise be to Allah.The answer to this question may be found in the following ahaadeeth: Anas ibn Maalik said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If one of you sleeps and misses a prayer, or forgets it, then let him pray it as soon as he remembers, because Allaah says (interpretation of the meaning): ‘… and perform al-salaah for My remembrance.’ [Ta-Ha 20:14]” (Reported by Muslim, 1104). Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever forgets the prayer, let him pray as soon as he remembers, because Allaah says (interpretation of the meaning): ‘… and perform al-salaah for My remembrance.’ [Ta-Ha 20:14]” (Reported by Muslim, 1097). Anas ibn Maalik reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him pray it as soon as he remembers, for there is no expiation for it except this.” (Reported by Muslim, 1102). And Allaah knows best.

https://islamqa.info/en/answers/2461/what-to-do-when-one-misses-a-prayer

G_ID_05460

Prayer

274

Bending the toes in sujood and sitting between the two sujood

Question My Mu-Alleem told our class that when you sujood, your toes should be bended and you are not allowed to put your feet on top of the other when you come to the sitting position Any-one leading the salaah and does not do the above, he's not aloowed to lead a salaah and we should not follow him in the salaah

Praise be to Allah.What your muallim (teacher) has told you, that in sujood the toes should be bent and should touch the ground, is correct. It is a proven part of the sunnah of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh from Abu Humayd al-Saaidi that the Prophet (peace and blessings of Allaah be upon him) when he prostrated the tips of his toes would be facing the qiblah (Fath, no. 828). Abu Dawood reported from Abu Humayd al-Saaidi: he would bend his toes when he prostrated. (Reported by Abu Dawood, no. 716, Bab fi iftitaah al-salaah). The author of Awn al-Mabood Sharh Su Abi Dawood said: He would bend (yaftukh) his toes the meaning of fatkh is to bend or flex, so he would bend his toes and point them towards the qiblah. (Awn al-Mabood, 2/419). The hadeeth was reported by al-Albaani in Sifat al-Salaah p. 142, 1411 AH edition [This book is also available in English under the title The Prophets Prayer Described Translator]. Pointing the toes towards the qiblah is sunnah and is encouraged, but if a person does not do it, his prayer or leadership of the prayer is still valid, especially as many people do not have the ability to flex their toes in the manner described. But everyone should put their toes on the ground when prostrating, because they are counted among the seven parts of the body on which we are commanded to prostrate. If a person lifts his feet off the ground when prostrating, and does not place the tips of his toes on the ground, then his prayer or leadership of the prayer is not valid. With regard to the way one should sit between sujoods, two ways of doing this have been narrated from the Prophet (peace and blessings of Allaah be upon him). Keeping the right foot upright and sitting on the left foot, as was described in the saheeh hadeeth which describes how he sat between two sujoods: He kept his right foot upright, and he pointed its toes towards the qiblah. This is the most well known way, and it is the way he sat most of the time. Keeping both feet upright and sitting on the heels, as was described in the saheeh hadeeth which describes how he sat between two sujoods: Sometimes he would rest on both his heels and the balls on his feet. (See Sifat al-Salaah by al-Albaani, p. 152). This is not the way of sitting that is forbidden. If a person who is praying puts one foot on top of the other and sits on them, he is doing something other than the sunnah, but his prayer or leadership of the prayer is still valid. In all cases, we should guide people towards the sunnah and teach them about it, because this is an important matter how could it be otherwise? The Prophet (peace and blessings of Allaah be upon him) said: Pray as you have seen me praying. (Reported by al-Bukhaari, no. 631). And Allaah knows best.

https://islamqa.info/en/answers/274/bending-the-toes-in-sujood-and-sitting-between-the-two-sujood

G_ID_18416

Psychological and social problems

2285

Family problems because a Muslim woman wants to marry a Christian man

Question I am a muslim women who want's to marry a christain man I am not a relgious person but, my family is and I am having a very hard time this matter. I've known this person for ten years. My parents are not really religious but my father is afraid of his mother and what they are going to say about his daughter marrying a christian man. my husband to be has converted to the islamic religion but according to my partents and family this is not good enough. please help what should i do. my husband to be is aware of childeren and also is aware that they will be taught the islamic religion.

Praise be to Allah.It is regrettable indeed that anyone would fail to adhere to the religion which Allaah has commanded us to adhere to. What is even more distressing is the fact that a Muslim woman would have a relationship (of any kind) with a non-related Christian man for ten years, when she knows that this is something which angers Allaah, Who has forbidden believing women to do such things in the Quran (interpretation of the meaning): they should be chaste, not adulterous, nor taking boyfriends [al-Nisaa 4:25]. Equally upsetting is the fact that what this Muslim girls father fears most with regard to the marriage described is not Allaah, but what his mother will say and how his reputation among his relatives will be affected. In any case, there is no way out of this problem now except one: this man must become Muslim in a real sense, and start to practise Islam, and he and this girl should repent for what they have done. Then marrying him will be permissible, and what people may say does not matter, so long as everything is done in accordance with Islam and in a way that will not earn the anger of Allaah; the matter can also be explained to close relatives. If this is not possible, then the relationship with this man should be cut completely, and all thought of him should be dismissed from ones mind. If, my sister, you feel that there is some harshness in this answer, then by Allaah it is only in your best interests and out of concern for you. We ask Allaah to accept our repentance and have mercy on us, for He is the One Who accepts repentance and is All-Merciful.

https://islamqa.info/en/answers/2285/family-problems-because-a-muslim-woman-wants-to-marry-a-christian-man

G_ID_08749

Expiation

1891

Fasting only once per month

Question Is it allowed in Islam to fast only once in a month?

Praise be to Allah. If you mean fasting once in every month as well as fasting the entire month of Ramadaan, there is nothing wrong with this and this deed will be rewarded. A man came to the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) asking him about Islam. The Messenger of Allaah told him to pray five times a day. The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The Messenger of Allaah told him that he had to fast the month of Ramadaan. . The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The Messenger of Allaah told him about zakaat. . The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The man went away, saying, "By Allaah, I will do no more and no less than this." The Messenger of Allaah said, "He will be successful, if he is telling the truth." (Reported by al-Bukhaari, 2481).

https://islamqa.info/en/answers/1891/fasting-only-once-per-month

G_ID_08750

Expiation

1350

Forcing a wife to have sexual intercourse when fasting

Question What is the ruling on a matter where a man does not have to fast because of medical reasons yet forces his wife to have relations while she is fasting ?

Praise be to Allah.It is not permitted for the husband to do this no matter what condition he is in since fasting is obligatory on her. If he requires to have sexual intercourse, then it must be between Magrep and Fajr during Ramadaan.

https://islamqa.info/en/answers/1350/forcing-a-wife-to-have-sexual-intercourse-when-fasting

G_ID_03297

Women who are forbidden for marriage

105

Ruling on Cousin Marriage in Islam

Question Is it correct that our Prophet Muhammad (peace and blessings be upon him) discouraged marrying cousins? Should marrying cousins be the last resort?

Praise be to Allah.Can you marry your cousin? There is no objection whatsoever in the Islamic religion for a man to marry any of his relatives except al-maharim (those forbidden for marriage ) whom Allah mentioned in Surat Al-Nisa, 4:23 (interpretation of the meaning): “Prohibited to you (for marriage) are: your mothers, daughters, sisters; father's sisters, mother's sisters; brother's daughters, sister's daughters; foster-mothers (who breast-fed you), foster-sisters (who breast-fed from the same woman as you); your wives' mothers; your step-daughters under your guardianship, born of your wives with whom you have consummated marriage, no prohibition if ye have not consummated; (those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-Forgiving, Most Merciful.” Thus, when Allah mentioned for us the relatives to whom marriage is forbidden, we then come to know that there is no objection for the remainder of the family relations. Should marrying cousins be the last resort? Furthermore, there is no condition that it be the last resort as indicated in the question. Among the most prominent evidence of this fact is that the Prophet (peace and blessings be upon him) married his daughter Fatimah to ‘Ali (may Allah be pleased with them) and he is the son of her father's uncle, as well as the marriage of the Prophet himself to Zainab bint Jahsh (may Allah be pleased with her) and she is his aunt's daughter (i.e. his cousin); and there are many other such examples. However, a different question may be asked, namely: "Is it better or preferable for a Muslim to marry someone he is not related to rather than a relative?" The answer to this question varies from case to case, and perhaps it may be preferable to marry people who are non-relations, for example if one aspires to form new social ties or bonds, and regards the existence of a marriage relationship with a different family as constructive in widening the circle of social bonds. For more about marriage to cousins in Islam, please see these answers: 98931 , 222086 , 12335 , and 5240 And Allah knows best.

https://islamqa.info/en/answers/105/ruling-on-cousin-marriage-in-islam

G_ID_03296

Women who are forbidden for marriage

1940

Wife and Husband's Brother

Question I have a very important question to ask you and this will Insha’Allah benefit many other Muslims. A friend of mine was telling me that a wife cannot come in front of the husband’s brother as he is not her Mahram. My question is this: I live with my parents and brother and sister. I and my brother pay the rent of the apartment. Insha’Allah we are going to move to a rented house which will be bigger and the rent will be payed by me and my brother. I had thought of getting married because of the bigger house, but I don’t know whether I could do this now unless I get my own separate house.

Praise be to Allah.There is no harm in you and your wife living in one house with the rest of the family members you mentioned. All that you have to be careful about is that your wife does not go out in front of your brother or be alone with him in the house, because the Prophet (peace and blessings of Allah be upon him) forbade non-mahrams (unrelated men) to enter upon women. He said: “Beware of entering upon women.” One of the Sahaabah said to him, “O Messenger of Allah, what about the brother-in-law?” He said: “The brother-in-law is death!” (Reported by al-Bukhaari, Fath al-Baari, 9/330). Al-Nawawi, may Allah have mercy on him, said: “What is referred to in the hadeeth is all the husbands (male) relatives apart from his father and sons. People customarily take the matter of a man being alone with his brothers wife as being of little consequence; to indicate the seriousness of the matter, it was likened to death. Indeed, one should be more cautious about the brother-in-law than about a stranger. The phrase “the brother-in-law is death” may have a number of meanings: That being alone with a brother-in-law may lead to disaster if a sin is committed, or may spell divorce for the woman if her husband cannot contain his jealousy; Or: Beware of being alone with a non-mahram woman fear this as you fear death. All this stems from Islams keenness to protect households, to avoid evil and to preserve marriages in the best possible way. You will find more details under question #217 . May Allah bless our Prophet Muhammad.

https://islamqa.info/en/answers/1940/wife-and-husbands-brother

G_ID_07679

Conditions for zakah being obligatory

101

Paying zakat on total wealth not just the amount greater than nisaab

Question Should the Zakat be paid from the WHOLE money you have (if more than elnisab) or from the amount you have beyond elnisab (the remains from subtracting the nisab from the whole money) ?

Praise be to Allah.Al-hamdu lillah (all praise be to Allah). Al-Khiraqi (rahimahullah) said: "If it (nisaab al-zakaat) is reached then a quarter of 1/10 is due upon it and upon whatever exceeds it, no matter how small." Ibn Qadama (rahimahullah) in explaining this statement said: "Meaning that if the amount of silver has reached 200 (which is the nisaab of silver in dirhams as has been discussed in question # 64) and the dinars 20 (which is the nisaab for gold in the units of mathaqeel [ see also question #64]) then one is obligated to pay zakaat upon it one quarter of 10 percent, as this has been established by his (the Prophet's , peace be upon him) saying 'for silver, one fourth of one tenth' " (Al-Mughni ma'a al-sharh il-kabeer, 2/600) As for the meaning of the rest of the statement that what exceeds the nisaab no matter how small, it means that 1/4 of 1/10 (i.e. 2.5%) is also due upon this surplus difference. Thus, the overall meaning is that if monetary wealth surpasses the amount of nisaab, then zakaat is due upon it all, and not upon the surplus only, nor upon the amount of nisaab only, but on the total. Note that zakaat must be paid on the excess amount over nisaab, regardless of how small. This is the opinion taken by Malik and al-Shaafi'i and jumhoor al-ulemaa'. (see the source quoted above)

https://islamqa.info/en/answers/101/paying-zakat-on-total-wealth-not-just-the-amount-greater-than-nisaab

G_ID_06624

Recitation in prayer

44

Can’t recall part of a verse during prayer

Question What happens if an Imam forgets the ending of the verse during prayer and no one reminds him?

Praise be to Allah.If the Imam recited a part of the Qur’an and forgot the ending of the verse, and none of the followers reminded him of it, he can choose either to say the takbeer and discontinue the recitation, or recite a verse or more from another surah. But this is allowed only if the forgotten part is not from Al-Fatihah. As far as Al-Fatihah is concerned, it must be recited in its entirety as reciting it is an obligatory act of prayer.1

https://islamqa.info/en/answers/44/cant-recall-part-of-a-verse-during-prayer

G_ID_06581

Leading prayer

1263

Advice to an imaam who shaves his beard

Question In our centre we pray salat'u tarewea but one of the boy's who actas a Immam used to trim his beard inspite that he is good reciter of quran and also has a good voice. 1. The question is shall we allow him to act as imam beside that there is the altenative of boys who can act as imam. 2. My wife is preganent in our second months she can only fast few days what shall I do to rectify her due days which she didn't fast.

Praise be to Allah. If your imaam shaves his beard, then you should advise him to let it grow, in adherence to the Sunnah of the Prophet (peace and blessings of Allaah be upon him). If he refuses, then ask someone else who can recite Qur'aan well, even if he has not memorized as much or does not have as beautiful a voice. If you cannot find anyone but this man who can recite well, then let him lead the prayers, but keep advising him. May Allaah guide him to follow the sunnah and become a leader who sets the right example. One of the scholars was asked the following question: We are led in prayer by a man who shaves his beard. Are we permitted to pray behind him or not? He answered: If this man who shaves his beard is the official permanent imaam in a mosque, you should try to replace him with someone better, and look for someone who is righteous and qualified, and free of this sin, who could be appointed as the imaam. If he is an imaam who always leads the prayers in an office or school, leading zuhr prayers during work hours, then first of all you should advise him of how abhorrent his action is. If he then persists, then try to find someone else who does not have this fault, even if he is less skilled in recitation. But if this is a situation where he is leading the prayers only once, then there is nothing wrong with praying behind him if he goes forward to lead the prayer and you cannot find anyone better than him. In general, such a prayer should be good enough, in sha Allaah, but you should know that you have to advise him and every other Muslim who falls into the error of committing this sin or others. And Allaah knows best. (Fataawa Islaamiyyah, 1/393) A pregt woman is excused from fasting, and all she has to do is make up the fast later on. See the book titled "70 Issues Relating to Fasting" under the topic of "Women's fasting," page 34 (Section 17 in English Translation), first paragraph. And Allaah knows best.

https://islamqa.info/en/answers/1263/advice-to-an-imaam-who-shaves-his-beard

G_ID_07809

Charitable donations for the sake of allah

51

Asking for the return of a sadaqa

Question We have collected some money to buy or build a Masjid and a School for Muslim children. Almost, everyone in the community donated some money. Before collecting the donations we were considering a certain piece of land; but the deal failed through. Some of the people who donated money requested the money back. There excuse was that they are donating the money for that certain piece of land only, but no one in the community leaders said they are collecting the money to buy this certain piece of land. our questions:Can we give them the money back? If we can give them the money back, is the money lawful for them to use as they please? If they decide to donate the money once we find the right property for the masjid and the school, can we accept their money? There are Muslims who have stores that sell liquor and pork; can we ask these people for donations?

Praise be to Allah.1 & 2. If a donor's intention when he donated the money was for the purchase of the particular land in question, you became his trustee and representative with this money. If the efforts to buy this land have stopped or been cancelled, and the donor requests the return of the amount donated, then he has the right to have the money returned to him. However, since this money has been donated for the sake of Allah and is a sadaqa, they cannot spend it for personal use. You need to advise them that it then becomes their responsibility to spend it for a similar charitable purpose. However, if the intention at the time of donation was for the purpose of the project and not for the particular land in question, then you are not obliged to return them the money, and you should try to spend it in a timely manner for the project for which it was appropriated. 3. There is nothing against accepting donations from such people, whenever they are willing to donate, and I advise you to be vigilant not to allow any personal enmity to grow among the parties involved, since the donors are at the root muhsinoon (good-doers). 4. Yes, you can ask for donations from such people, on the condition that it is not understood that you agree with the forbidden (haram) actions which they are practicing. Additionally, it is incumbent upon you to advise and caution them that they must give up selling such items which are haram.

https://islamqa.info/en/answers/51/asking-for-the-return-of-a-sadaqa

G_ID_07791

Charitable donations for the sake of allah

91412

She vowed to give one-quarter of her salary in charity – can she give it to her father who is poor?

Question I vowed that if Allaah enabled me to find a job, I would give one-quarter of my salary in charity for the sake of Allaah. Is it permissible to give this money to my father? My mother works and has a salary, but my father is poor and does not work, and he has young children from his second wife. Is it permissible for me to give it to him or not? I am also intending to save some money in order to buy a house for my father in our country, because he lives there and is currently renting a house. Is it permissible for me to save this money to buy a house? Or should I set aside other money for the house?.

Praise be to Allah. If a Muslim wants to give voluntary charity, he should look at the situation of the needy people around him and give precedence to those who are in greatest need. It is better to give to relatives, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Start with those for whom you are responsible: your mother, your father, your sister, your brother, then the next closest and the next closest.” Narrated by al-Nasaa’i (2485); classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. In Saheeh al-Bukhaari (1368) it is narrated that Abu Talhah (may Allaah be pleased with him) said to the Messenger of Allaah (peace and blessings of Allaah be upon him): The most beloved of my wealth to me is the garden of Bayruha’, and I am giving it in charity to Allaah, hoping to find reward for that with Allaah. So dispose of it, O Messenger of Allaah, as Allaah shows you.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bravo! That is a good deal, that is a good deal. I have heard what you said and I think that you should give it to your relatives.” Abu Talhah said, I will do that, O Messenger of Allaah. So Abu Talhah shared it out among his relatives and cousins (sons of his paternal uncles). Since you did not mention a specific person or cause when you made this vow, there is no reason why you should not give this charity to your father who is in need. Al-Bukhaari narrated in his Saheeh (1333) that Abu Yazeed Ma’n ibn Yazeed al-Sulami said: My father Yazeed used to give dinars in charity and leave them with a man in the mosque. I came and took them, and brought them to him. He said: By Allaah, I did not mean them to be for you. I referred the matter to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “You will have what you intended, O Yazeed, and to you belongs what you have taken, O Ma’n.” Al-Haafiz said in al-Fath: It is as if he did not think that it was acceptable to give charity to his son, or that it was better to give charity to strangers, but the Prophet (peace and blessings of Allaah be upon him) explained to him that he would have what he intended, because his intention was to give charity to one who was in need, and his son needed it, so it went to the right place, even if it had never crossed his mind that he would take it. And he explained to his son that he had the right to keep what he had taken, because he had taken it in a lawful manner and he needed it. End quote (2/292). It may be understood from this that it is permissible to give to fathers who are in need voluntary charity or something that you have vowed to give without specifying a recipient, and in fact they are more deserving of it than others. There is nothing wrong with you buying a house for your father with this money. And Allaah knows best.

https://islamqa.info/en/answers/91412/she-vowed-to-give-one-quarter-of-her-salary-in-charity-can-she-give-it-to-her-father-who-is-poor

G_ID_14396

Slaughtering according to shareeah

103

Permissibility of eating meat slaughtered by Christians and Jews

Question I have read several articles on what foods are halal and what foods are haraam. But when I go to a restaurant I still [doubt] if what I am eating is halal. I know that the meat needs to be slaughtered in the name of Allah, and it shall be done by the people of the book. Currently in the United States, the Christians and the Jews don't follow the true Bible and the Torah. The Christians call Isa (may Allah be pleased with him) the son of God. Is the meat cut by these people halal, can it be eaten?

Praise be to Allah.Al-hamdu lillah (praise be to Allah).al-hamdu lillah (all praise be to Allah). The Christians and the Jews of the People of the Book in our times are indeed those People of the Book that are mentioned in the texts of shari'ah in the Qur'an and sunnah, and they are the kuffar (unbelievers) of the Jews and Christians that existed at the time of the Prophet (peace be upon him). They are the people of the corrupted Torah and corrputed Injeel, as evidenced by the fact that Allah (swt) addressed them and named them "People of the Book" despite their being kuffar and their books being corrupted, as indicated in the following interpretations of the meanings of the aayaat: Aala 'imran: 70: O People of the Book! why do you reject the Signs of Allah, of which you are (yourselves) witnesses? Al-maa'ida: 15: O People of the Book! there has come to you Our Messenger, revealing to you much that you used to hide in the Book, and passing over much (that is now unnecessary): There has come to you from Allah a (new) light and a perspicuous Book. Al-hashr: 2: (in regards to the Battle of Bani al-Nadeer): It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces) These kuffar among the People of the Book have certain abrogating qualities distinguishing them from the rest of the kuffar, by virtue of the fact that they are recipients of heavenly guidance and are people of previously revealed divine bookseven though they corrupted themunlike the remainder of the kuffar who have neither a previous book nor messenger, such as the Hindus, the Sikhs, the Buddhists, the communists, and others. Because of this distinguishing quality, the shari'ah has specified special rulings particular to the People of the Book, and exceptions specific to them in some rulings, such as allowing marriage to the the chaste and virtuous (whether virgins or previously married) among their women and the permissibility of eating their slaughtered meat, as indicated in the following ayah (interpretation of the meaning): Maa'ida: 5 This day are (all) things Good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness, nor secret intrigues The preceding discussion is in regards to the general ruling with respect to slaughtered meat of the People of the Book; as for the specifics, the slaughtered meat of People of the Book can be one of several cases: That he slaughters it via the known way specified by shari'ah and he speaks the name of Allah upon it. In this case there is no problem in the permissibility of eating it. That he does not slaughter it by the way specified by shari'ah as is the case if he chokes it or electrocutes it until it dies or drowns it in water until it dies or kills it by a bullet, etc. In this case there is no doubt that eating it is forbidden since it is maita (meat of an animal that has died without properly being slaughtered) and Allah has forbidden it in the Qur'an (interpretation of the meaning): " and forbidden unto you is maita" (al-Maa'ida:3) That he mentions the name of someone or something other than Allah upon it as he is slaughtering, such as the Messiah or otherwise. Likewise there is no doubt that the meat in this case is haraam, since it is among what has been dedicated to other than Allah, which is specifically forbidden in the ayah in surat al-Maa'ida: 3 (interpretation of the meaning): "Forbidden to you (for food) are: maita, blood, the flesh of swine, and that on which has ben invoked the name of other than Allah; that which has been killed by strangling or by a violent blow" That we receive their meat and we don't know if it has been slaughtered properly or not. In this case the rule of thumb is that if we don't know the way of slaughter, the default is that it is permitted if it has been slaughtered by Muslims or Ahl il-Kitaab (Fatawa Islamiyya, Sheikh Abdel-Aziz Bin Baz, 3/404), as per the generally encompassing ayah (interpretation of the meaning) "and the food of the people to whom have been revealed the Book is permitted for you." (al-Maa'ida:5) If it becomes evident to us that they have not slaughtered it properly then it would not be permisible. That we receive their meat and we don't know what they have mentioned upon it, and in this case likewise the preferrable and recommended opinion is the permissibility of eating it, as per the hadith in Sahih al-Bukhari via Aa'isha (may Allah be pleased with her) that some people said to the Prophet (peace be upon him) that a people come to them with meat which they do not know whether they have mentioned the name of Allah upon it or not. The Prophet replied "Mention the name of Allah upon it and eat it."

https://islamqa.info/en/answers/103/permissibility-of-eating-meat-slaughtered-by-christians-and-jews

G_ID_14395

Slaughtering according to shareeah

934

Ruling on Electrically Shocking an Animal When Slaughtering

Question What is the ruling of the Ulama with chicken slaughtered by Muslims but were stunned (given mild electric shock to weaken the chicken) before slaughtering?

Praise be to Allah.It is prohibited to stun the animals by stroking or using electricity for these kinds of stunning hurt the animal and the Prophet (Peace be upon Him) interdicts us from torturing or hurting animals and on the contrary ordered us to be kind and benevolent with them especially at slaughtering. Imam Ahmad narrated on the authority of Ibn Abbas that the Prophet (Peace be upon Him) passed by a group from Al-Ansar (the supporters) while they were aiming at a pigeon. The Prophet said: "Don’t make an aim from an alive creature". Saeed Ibn-Gobair narrated that Ibn-Ommar had passed by some youth from Koraish while they were aiming at a bird and in return for their missed shoots they gave the owner of the bird the arrows. When the youth saw Ibn-Ommar, they ran away so Ibn-Ommar said: "Who did that? Allah curses the one who did that. The prophet (Peace be upon Him) curses any one who takes an alive creature as an aim".Narrated by Muslim # 3619 Imam Muslim narrated on the authority of Ibn-Gaber Ibn-Abdullah, may Allah be pleased with them, that the Prophet "forbids us from leaving animals tied without food or drinks until death" (No. 3620) Also, Imam Muslim narrated that Shadad Ibn-Aws said: "I have kept in heart two points from our Prophet (Peace be upon Him). Allah orders us to refine every thing we do. When killing enemies, kill properly, and when slaughtering animals slaughter properly. So the one in change of slaughtering must sharpen his blade to comfort his slaughtered animal. There are many other evidences that prove the importance of being kind and benevolent with animals. In short, it is unlawful to stun the animal before slaughtering because stunning hurts the animal and Allah forbids us from doing that except in necessary when the animal is out of control at slaughtering and it is difficult to catch it so it is then lawful to resort to partial stunning to control the animal and in turn it would be lawful to be eaten if it is slaughtered alive. This stunning is permitted only if it doesn’t lead to death of the animal for if that happened it would be unlawful to be eaten as Allah the Almighty said in His Holy Book: "Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah, that which hath been killed by strangling, or by a violent blow, or by a head long fall, or by being gored to death, that which hath been (partly) eaten by a wild animal, unless ye are able to slaughter it (in due from), that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrow: that is impiety." (Al-Maidah # 3) And Allah knows best, and Peace & Blessing be upon His Messenger Mohammed and his companions.

https://islamqa.info/en/answers/934/ruling-on-electrically-shocking-an-animal-when-slaughtering

G_ID_14392

Slaughtering according to shareeah

1913

Is it permissible for a woman to slaughter an animal, and can the meat of an animal she slaughters be eaten?

Question My wife asked me an interesting question:Did any of the sahabiyyat ever slaughter an animal during the `eid?Is this a proof that women can slaughter an animal if indeed any of the sahabiyyat slaughtered?

Praise be to Allah.The scholars of Islam are agreed that it is permissible to eat the meat of an animal slaughtered by a woman, because of the general terms used in the wording of the Qur’aan and Sunnah. Among the evidence that it is permissible are the following: The aayah in which Allaah says (interpretation of the meaning): “Forbidden for you (for food) are: al-maytatah (dead animals – cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols, etc., or on which Allaah’s Name has mot been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and that which has been (partly) eaten by a wild animal – unless you are able to slaughter it (before its death)…” [al-Maa’idah 5:3]. The evidence in this aayah is the phrase where Allaah has permitted us to eat of any animal that we are able to slaughter before it dies; this is general in application, and does not specify as to whether the person who manages to do this is a man or a woman – so it could be either. Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh from ‘Ubayd-Allaah from Naafi’, that he (Naafi’) heard Ibn Ka’b ibn Maalik narrating from his father that they used to have sheep which they allowed to graze on the mountain of Sala’ in Madeenah: one of the slave-women noticed that one of the sheep was dying, so she broke a stone and slaughtered it. He said: “Do not eat it until I ask the Prophet (peace and blessings of Allaah be upon him) or I send someone to ask him. So he asked the Prophet (peace and blessings of Allaah be upon him), or sent someone else to ask, and he told him to eat it. ‘Ubay-Allaah said: “I liked the fact that she was a slave-woman and she managed to slaughter it.” Commenting on this hadeeth, Ibn Hijr (may Allaah have mercy on him) said: “This shows that it is permitted to eat meat slaughtered by a woman, whether she is free or a slave, old or young, Muslim or of the People of the Book (i.e., Jewish or Christian), in a state of purity or otherwise, because the Prophet (peace and blessings of Allaah be upon him) told them to eat the meat she had slaughtered and did not ask for further details.” This hadeeth also answers the question about whether any of the Sahaabiyaat (female Companions of the Prophet (peace and blessings of Allaah be upon him)) slaughtered animals. The discussion above also makes it clear that a woman may slaughter animals, because of the general terms used in the texts, and there is no difference in this regard between meat slaughtered as a sacrifice or meat slaughtered for regular food. Shaykh al-Islam Ibn Taymiyah said: “It is permitted to eat from an animal which a man or a woman slaughters Islamically before it dies, or from meat slaughtered by a woman, even if she is menstruating, because her menstruation is not in her hand. It is permissible to eat meat from an animal which a woman slaughters Islamically before it dies, by the consensus of the Muslims.” (Al-Fataawa, 35/234).

https://islamqa.info/en/answers/1913/is-it-permissible-for-a-woman-to-slaughter-an-animal-and-can-the-meat-of-an-animal-she-slaughters-be-eaten

G_ID_02496

Fiqh of the family

428339

Parents Making Marriage Difficult

Question I\'m a 23 yr old woman living in the west who told my parents i want to get married a few years ago. The only method my mom has been using to find a spouse is thru an elderly respected Muslim in the community. However, we have only come across a few suitors thru her that did not interest me. I keep telling my mom to allow me to find a suitor through other means such as thru halal matrimony sites with a wali. I have already found online profiles I\'m interested in. However my mom is stubborn and won\'t let me find a spouse online because she thinks it\'s shameful, nor is she going out of her way to find a spouse for me because she is busy. She is relying too much on the elderly woman and tells me to just make dua. She is also very picky and refuses to consider those who are not Arab even if they are religious. I feel with her rules and expectations i will never find a suitable spouse. My father and brothers do not help either. Unfortunately, my dad rejects hadith and cannot be relied upon. I feel extremely sad because i wanted to get married early but am getting older. Many of my friends have gotten married early because they dated behind their parent\'s backs. I wish she would realize they shouldn\'t make the halal hard and haram easy. She is harming me i don\'t know what to do. I\'ve tried talking with my mom many times but she shames and silences me. But she may listen to your words. Could you please advise my mother so that i can show her? Could you write it in Arabic for her?

Praise be to Allah.Firstly: What we see for you, honorable questioner, is that it is necessary to confront your parents - no matter the cost - with the fact that you are not convinced by their refusal, and that you are not prepared to wait for a long time, as you might miss the opportunity and the man your parents are waiting for may not come. The reason for their refusal is not legitimate, as looking down upon non-Arabs is a form of pre-Islamic tribalism that Islam has warned against. Allah Almighty says (interpretation of the meaning): O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. [Quran 49:13]. The Prophet Muhammad (peace and blessings be upon him) set religion and character as the criteria for accepting a spouse. Abu Hurairah (may Allah be pleased with him) reported: The Messenger of Allah (peace and blessings be upon him) said: "If someone with whose religion and character you are satisfied asks for your daughter in marriage, comply with his request. If you do not do so, there will be temptation on Earth and extensive corruption." [At-Tirmidhi 1084, Al-Albani classified it as sound in "Sahih at-Tirmidhi"]. Let the confrontation be in a wise manner, perhaps through a detailed and impactful letter you write to him (your father), while persistently supplicating to Allah to soften his heart and guide him to the right path. Secondly: There is no fault on you at all for your eagerness to marry. It is incumbent upon the families of every man and woman who desire to marry to assist them in this matter as much as they can. A woman needs this assistance more than a man; because the decision is not in her hands, as she cannot, according to custom and tradition, propose to a man, even though it is permissible from a Shariah perspective. Since a woman is sought after and cannot be the seeker, she needs her family's help to enable her social availability. For example, her brother could recommend her to his friends whose religion and character he is satisfied with, and her mother could suggest her to her acquaintances who have sons suitable for marriage, and so on. `Umar ibn Al-Khattab (may Allah be pleased with him) proposed his daughter Hafsah for marriage after her husband died, offering her to `Uthman and Abu Bakr, then the Prophet (peace and blessings be upon him) married her, as in Sahih Al-Bukhari (4005). And `Ali (may Allah be pleased with him) offered his daughter Umm Kulthum to `Umar ibn Al-Khattab, and he married her. Thirdly: We do not recommend marriage through internet sites, as there are many undesirable individuals there, and it is easy to deceive people through these sites. On the internet, a person can pretend to be ideal, and it is very difficult to know the truth of the matter. It might be the opposite of what you imagine. Therefore, we must restrain our emotions with the bridle of reason, unlike marriages based on real-life acquaintances. Fourthly: Regarding your request for advice for your mother on the subject - which is the focus of your question - we in turn direct this message to your honorable mother, may Allah make her one of the keys to goodness. Honorable Mother... Peace be upon you, and the mercy and blessings of Allah. Our honorable mother, one of the greatest responsibilities that Allah will question parents about, and which they are obligated towards their children, especially daughters, is facilitating their marriage. Delaying it for an illegitimate reason is non-compliance with the command of Allah Almighty who says (Interpretation of the meaning): And marry the unmarried among you and the righteous among your male slaves and female slaves. [Quran 24:32]; meaning facilitate the marriage of those who are not married and marry them off. The commentators said: The verse commands guardians to marry off their daughters and not to leave them single - unmarried - because that is more chaste for them. So, we must comply with the command of Allah. Know that looking at people based on nationality or ethnicity is due to customs dominating people's minds more than Shariah and reason. And all the good is in following the guidance of Muhammad (peace and blessings be upon him): "If someone with whose religion and character you are satisfied asks for your daughter in marriage, comply with his request. If you do not do so, there will be temptation on Earth and extensive corruption." Narrated by At-Tirmidhi (1048) and others, and Al-Albani classified it as good. How many a girl whose family refused to marry her off, and she became the temptation that the Prophet (peace and blessings be upon him) warned against. So, be keen to marry her to the one she desires, if he is someone whose religion and character are satisfactory, and do not pay attention to customs that erode society. And may Allah take care of you. The pre-Islamic customs that look at people based on nationality or ethnicity are ignorant customs with no basis in the religion of Allah; rather, Islam came to purify souls from them. The Prophet (peace and blessings be upon him) said: "Indeed, Allah has removed from you the pride of Jahiliyyah (pre-Islamic tribalism) and boasting about one's lineage. [A person is either] a pious believer or a miserable sinner. All of you are children of Adam, and Adam was created from dust." Narrated by Abu Dawud (5116) and others, and Al-Albani classified it as good. If anyone should be strict about such matters and refuse to marry his daughter to someone who is not from his people or skin color, then this should be discarded from the wise consideration (especially) in Western countries, where Muslims live as minorities, and the choices from "nationalities" are greatly reduced, and people's circumstances are constrained. Rather, Muslims in such countries should be more united than their normal circumstances in their home countries. May Allah guide us and you to what is good for Muslims, and improve the conditions of Muslims, their homes, and their offspring. And Allah knows best.

https://islamqa.info/en/answers/428339/parents-making-marriage-difficult

G_ID_06583

Leading prayer

41

One praying behind the imam misses a rukn (obligatory part) of the prayer

Question What should one do if one is praying behind an imam and one misses one of the obligatory parts (arkaan)of the prayer?

Praise be to Allah.If someone is praying in a congregation and the loud speaker stops working or the person is drowsy, and he lags behind the Imam by one or more obligatory acts (arkaan) of prayer (i.e., the Imam performed it and he could not because of not hearing the Imam’s voice), then when he returns to consciousness or the sound of the speaker returns back, he should complete the missed obligatory acts and then continue with the Imam. This situation has many cases. Take for example the following case: the Imam recited a verse that contains the word of prostration (sajdah) and the people misunderstood it to be an actual verse of prostration while in reality it is not, so when the Imam says takbeer for ruku‘ at the end of the verse and performs ruku‘, some of the followers (especially those towards the rear of the rows) take it to be the takbeer for the prostration of recital, thus going into prostration. When the Imam stands up from the ruku‘ saying “sami‘a Allahu li man hamidah”, they return back (stand up) from their prostration. Thus, they missed the act of ruku‘ and standing up from it. So it is incumbent on them to complete what they missed and then catch up with the Imam. This is because they did not do it intentionally. However, for the one who intentionally lags behind the Imam (e.g., someone who prolongs his prostration to make a long supplication such that he misses the obligatory act which is after the prostration) the majority of the scholars say that the prayer of someone who misses two consecutive obligatory acts of prayer without a valid excuse, is void and he is sinful.1 However, in principle the Imam must be followed as said by the Prophet (peace be upon him): The Imam is selected to be followed; the, do not differ with him. When he makes the takbeer, make the takbeer, when he goes into ruku‘, make ruku‘. When he says “samia‘ Allahu li man hamidah” (Allah hears he who praises Him), say “Rabbanaa lakal Hamd” (O our Lord! To You belongs the Praise). When he goes into sajdah, make sajdah. If he prays sitting, then all should be sitting. (Sahih Al-Bukhari, No. 689)

https://islamqa.info/en/answers/41/one-praying-behind-the-imam-misses-a-rukn-obligatory-part-of-the-prayer

G_ID_11874

Borrowing lending

58

Borrowing money from one whose income comprises haram money

Question Is one allowed to borrow money from some one works in a restaurant which sells haram things? If he borrowed this money already what is the hukm?

Praise be to Allah.Yes, it is permissable for a Muslim to borrow from someone in such a situation. The daleel (evidence) for this is that the Prophet (peace be upon him) borrowed from the Jews and they were dealing in riba. Furthermore, in most cases, such a person's income is not totally haram, because it is a mix of earnings gained by selling both halal and haram items. However, you should advise him and clarify to him the Islamic ruling on what he is doing.

https://islamqa.info/en/answers/58/borrowing-money-from-one-whose-income-comprises-haram-money

G_ID_15769

Repentance

35

Tawbah (repentance) from homosexuality

Question What is required of the man who repents homosexuality?

Praise be to Allah.It is obligatory on both of them - the active and the passive partners - to repent to Allah urgently, passionately and sincerely for no worse combination of punishments was sent by Allah as the ones in the case of the people of Lut (asws), who used to commit this filthy crime. The combination of punishments was as follows: They were blinded and left groping, as Allah said, “fa-tamasna a’yoonahum” (i.e., blinded them). A thunderous cry (tore their hearts) (al-sayha) Their homes were turned upside down. Allah rained upon them a storm of stones of baked clay prepared specifically for them and destroyed them completely. Accordingly the punishment if Islam for sodomy is death whether the two involved are married or unmarried. Said the Prophet (peace be upon him): “Whomsoever you find committing the act, kill them: both the active and the passive partners.” (Abu Dawood, Tirmidhi, and Ibn Majah, authenticated sahih by al-Albani, Arwaa’ ul-Ghaleel 2350)

https://islamqa.info/en/answers/35/tawbah-repentance-from-homosexuality

G_ID_06582

Leading prayer

42

Imam nullifies his ablution during prayer

Question What happens if the Imam nullifies his ablution during the prayer? Or what if he suddenly recalls that he in fact was not in a state of wudu in the first place? What should he do? Is the prayer of the people praying behind him still valid or do they need to make up all or part of it?

Praise be to Allah. If the Imam enters the state that nullifies his ablution or prayer, or remembers during the prayer that he did not perform ablution, then he should come out from prayer and appoint someone from the attendees who can lead them to completion. This has been narrated from ‘Umar, ‘Ali, ‘Alqamah and ‘Ataa’. If he did not appoint anyone and the people prayed individually, this would be acceptable, and this is the opinion taken by Imam Al-Shafi‘i. If he elected someone and advanced him to lead them, that is also permitted. The evidence for this is what has been narrated regarding ‘Umar (may Allah be pleased with him) when he was stabbed. He took Abdur Rahman bin ‘Auf who led the prayer to completion. 1 And the reason for this deduction is that ‘Umar did so in the presence of a number of Companions and others and no one opposed this act, so it became a consensus (ijma‘). 2 If the Imam remembers that he is not in a state of purity, he should indicate to the followers to remain as they are and purify himself and come back to lead them. The evidence for this is the following narration of Abu Dawud from Abu Bakrah: The Prophet (sallallaahu ‘alayhi wa sallam) entered into the Fajr prayer and indicated to the people that they should stay in their places. Then he came back to lead them and water was dripping from his head. (Su Abi Dawud, No. 233; Sahih Su Abi Dawud, 1/45) Commenting on this hadith, Imam Al-Khatabi says: In this hadith there is an evidence that if one is leading the people in prayer while in a state of impurity and the people do no know of it, then their prayer is unaffected and there is no need for them to repeat it. But the Imam has to repeat his prayer. 3 If one is praying (either as Imam or follower or individually) and recalls that he had wiped over his socks during wudu while the duration of wiping had expired, he should terminate his prayer because his ablution is incorrect. This is what has been quoted from Imams Ahmad and Al-Shafi‘i. 4 Sahih Al-Bukhari/Fath Al-Bari, 7/60. 2 Ahkam Al-Imamah by Al-Muneef, 234, 1st Edition. 3 Ma‘alim As-Su by Al-Khatabi (Collected by Al-Da‘as) 1/159. 4 Al-Mughni, 2/505.

https://islamqa.info/en/answers/42/imam-nullifies-his-ablution-during-prayer

G_ID_10558

Funerals and rulings on graves

4419

The funeral prayer was offered for the deceased once in America and again when he was brought to Pakistan

Question A muslim from our jamaah recently died and his family shipped the body back to pakistan, his janaza was prayed here in new york and again in pakistan. My question is which is the proper janaza.Jazakalla Khairan.

Praise be to Allah.It is correct to offer the Janaazah prayer for the deceased more than once. Both prayers are valid and it is hoped that the prayers will be an intercession for the deceased. Ibn Qudaamah said: “If a person catches up with the janaazah (funeral) but did not offer the prayer, he can still pray (Salaat al-Janaazah) for the deceased. This was done by ‘Ali and Anas, may Allaah be pleased with them, and by Sulaymaan ibn Rabee’ah, Abu Hamzah and Mu’ammar ibn Sameer. The prayer may be offered at the graveside, and it may be repeated before the burial either in congregation or individually. This was stated by Ahmad, who said: “There is nothing wrong with that. It was done by a number of the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him).” (al-Mughni, 2/512) In a hadeeth, Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) reached a new grave, and they formed a row behind him, and he recited Takbeer (said “Allaahu akbar”) four times.” (Agreed upon. Al-Bukhaari, 1319, Muslim, 1586). Al-Sheeraazi said: “If someone comes who has not yet offered the (funeral) prayer for him, he should do so.” (al-Muhadhdhab , 1/134). Both the prayers are valid, because the prayer for the deceased may be offered more than once for a valid reason. Some of the scholars mentioned that it is permissible for a person who missed the funeral prayer to offer the prayer over him in his grave, up to a period of one month following his death. So those who offered the prayer for him in Pakistan did so because they had not prayed for him before that. We must also point out that the Sunnah is to bury the deceased where he died, except in cases of necessity. So if there is a Muslim graveyard in the place where a person dies, he should be buried there. And Allaah knows best.

https://islamqa.info/en/answers/4419/the-funeral-prayer-was-offered-for-the-deceased-once-in-america-and-again-when-he-was-brought-to-pakistan

G_ID_02595

Fiqh of the family

1249

If A Wife Deserts Her Husband Marriage Will Not Be Nullified

Question What is the iddah period of a woman who deserts her husband? Is the marriage nullified, or must the husband pronounce the divorce, or does a kuli' go into effect?

Praise be to Allah.; If a woman deserts her husband, the marriage contract will not be nullified. It remains valid until the husband divorces the wife, the wife gets a divorce (khul), or the Qaadi (judge ruling according to Islamic shariah) annuls the marriage contract. Allaah knows best.

https://islamqa.info/en/answers/1249/if-a-wife-deserts-her-husband-marriage-will-not-be-nullified

G_ID_02597

Fiqh of the family

225

How Soon Should a Marriage be Consummated in Islam?

Question How soon does a married couple have to consummate their marriage in Islam? If one of the partners feels uncomfortable, what is he/she to do, if he/she does not want to consummate right away, but would prefer to wait about 3 months?

Praise be to Allah.If a man executes a valid marriage contract with a woman, then it is permissible for the two to do as they please between themselves, even with only the contract. There is no period prescribed by Islamic Shari`ah between the contract and consummation of the marriage, so this issue is up to the two partners as to what they decide is most appropriate and in their best interests. It is incumbent upon both parties to consider, respect, and ensure the other one’s personal comfort and ease. Thus, if the husband sees that the wife needs some time to become acclimated and develop their relationship and level of intimacy before consummation, such as 3 months, for example, he should do so, and vice versa. Likewise, it is incumbent upon the wife if she sees that her husband feels an urgent need to guard his chastity by consummating the marriage that she should not prolong the period so that he does not fall into a state of awkward discomfort and difficulty, and vice versa. For more details, please see the following answers: 854, 75026, 74321, 193599, 87548, 175624. And Allah knows best.

https://islamqa.info/en/answers/225/how-soon-should-a-marriage-be-consummated-in-islam

G_ID_04149

Divorce

488

Can a Woman Ask For Divorce?

Question If a couple differs in their Islamic perceptions; one who grew up in the West and the other in the East, and they quarrel constantly and can't come to an agreement, at what point is talaq considered? Is it wrong for a sister to ask for talaq? Will she be punished on the Day of Judgment? Does the ‘Arsh of Ar-Rahman shake once talaq is asked for? This is what one sister, growing up in the West, is being told by her husband from the East.

Praise be to Allah.Divorce in Islam The divorce of a Muslim woman from her husband is an affair which is loathsome to Allah and not a praiseworthy event. This is due to the problems and possible evils. When can a woman ask for divorce? However, if there is a situation in the marital life taking place between the man and the woman, due to a defect or defects in one or both of them, such as problems of Din, bad character, sickness, or a defect such as being sterile or similar, then out of the mercy of Allah, seeking divorce is permissible. In this case, it is okay and there is nothing prohibited in seeking a divorce . Seeking divorce for no reason The thing which is prohibited is a wife seeking a divorce from her husband for no (valid) reason in the Shari’ah. There is a serious promise made for seeking a divorce without a valid reason. It is reported in the hadith of the Prophet (peace and blessings of Allah be upon him), "If a woman asks her husband for a divorce, for no reason, then the smell of Paradise is forbidden for her". (At-Tirmidhi narrated it. He said this is a hasan hadith. Su At-Tirmidhi, 1187.) Does the Throne of Allah shake because of divorce? The hadith "Marry and do not divorce for verily divorce causes the ‘Arsh (Throne of Allah) to shake " is forged and da'if. (Al-Jami` al-Saghir, 2429) And Allah knows best.

https://islamqa.info/en/answers/488/can-a-woman-ask-for-divorce

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Womens clothing

7844

Ruling Concerning Ridiculing a Woman who Wears the Proper Hijab and Covers Her Face

Question What is the ruling concerning one who ridicules those who wear the proper hijab and cover their faces and hands?

Praise be to Allah.Whoever ridicules a Muslim woman or man for sticking to and applying the teachings of Islam is a disbeliever. This is regardless of whether it is concerning woman's hijab or any other matter of the Shariah. This is based on the following narration from ibn Umar: At a gathering during the Battle of Tabuk, one man said, "I have not seen anyone like our Quranic readers who is more desirous of food, more lying in speech and more cowardly when meeting the enemy." A man said, "You have lied and you are a liar. I shall definitely tell the Messenger of Allah (peace be upon him) about that." That news was conveyed to the Messenger of Allah and the Quran was revealed. Abdullah ibn Umar added, "I saw the man holding on to the bag of the camel of the Messenger of Allah and the dust was striking him while he was saying, 'O Messenger of Allah, we were just joking and playing. The Messenger of Allah (peace be upon him) was simply saying the verse of the Quran], "Was it Allah, and His Signs and His Messenger you were mocking? Make no excuse, you have disbelieved after you had believed. If We pardon some of you, We will punish others among you because they were sinners" (al-Tauba 65-66). So ridiculing believers has been equated with ridiculing Allah, His Signs and His Messenger.

https://islamqa.info/en/answers/7844/ruling-concerning-ridiculing-a-woman-who-wears-the-proper-hijab-and-covers-her-face

G_ID_13699

Womens clothing

5188

Should she take off her hijaab because her husband tells her to?

Question I am wearing hejab for 1 year naw and my husband wants me to take it off and i think it will cause me problems with my husband if i dont what should i do

Praise be to Allah.You have to persevere in obeying the command of Allaah and not remove your hijaab, because there is no obedience to any created being if it involves disobedience to the Creator. You should advise him and deal with him kindly and gently, and seek the support of righteous people among your family and his, if it comes to that. We also recommend you read the book "Wasaail Thabat" (Ways to Steadfast Faith) published under the heading Books on this web site. We ask Allaah to help you to be steadfast, and to guide him (your husband).

https://islamqa.info/en/answers/5188/should-she-take-off-her-hijaab-because-her-husband-tells-her-to

G_ID_13700

Womens clothing

4034

Can a Muslim woman uncover in front of her non-Muslim father, and can she travel with him?

Question Can a Muslim woman uncover in front of her non-Muslim father, and can she travel with him?

Praise be to Allah.Ibn Qudaamah (may Allaah have mercy on him) said: “A kaafir is not a mahram for his Muslim female relative. Ahmad said concerning a Jew or Christian whose daughter becomes Muslim: ‘He cannot travel with her, he is not a mahram for her.’ Apparently he meant that he is not her mahram for the purposes of travelling. As far as looking is concerned, she does not have to wear hijab in front of him, because Abu Sufyaan came to Madeenah at the time when he was still a mushrik, and visited his daughter Umm Habeebah. She folded up the Prophet’s bed so that he would not sit on it, but she did not wear hijab in front of him, and the Prophet (peace and blessings of Allaah be upon him) did not command her to do so.” (al-Mughni, part 7, Ahkaam al-Khutbah).

https://islamqa.info/en/answers/4034/can-a-muslim-woman-uncover-in-front-of-her-non-muslim-father-and-can-she-travel-with-him

G_ID_13701

Womens clothing

2945

Ruling on preventing women with improper hijab from entering the mosque

Question Is it permissible to prohibit women who are not covered in the proper islaamic covering from entering the masjid ? (after they have been given the proper naseeha) Please advise the daleel.Jazzakallahu khayrun

Praise be to Allah.Alone, and peace and blessings be upon him after whom there is no Prophet. If a woman comes to the mosque wearing improper hijab, then according to Islam she should be advised and have explained to her – with the daleel or proof – the fact that hijab is obligatory, and the seriousness of neglecting it. If she then complies, then praise be to Allah. If she does not comply, then do not let her enter, because of the fitnah (temptation) and evil involved in her actions. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who has put on bukhoor (incense, fragrance) should not attend this ‘Isha’ prayer with us.” (Reported by Muslim, 675). And he (peace and blessings of Allaah be upon him) said concerning women’s going out to the mosque: “Let them go out unperfumed” (reported by Abu Dawood, 478), i.e., not wearing any perfume. Women have to go out wearing complete Islamic hijab, and not wearing adornment or perfume. And Allaah knows best.

https://islamqa.info/en/answers/2945/ruling-on-preventing-women-with-improper-hijab-from-entering-the-mosque

G_ID_13704

Womens clothing

1912

A Muslim woman does not have to wear hijaab in front of her non-Muslim mother’s husband

Question What is the ruling regarding wearing hijab in front of my mother's husband? Neither of them are Muslim, although Alhumdulilah, they are accepting of my being Muslim. They have no children together and married after I had already moved out of the house. Would he be considered my mahram or not?Juzak Allah kheir

Praise be to Allah.It is not obligatory because no report to that effect has been narrated, so we refer to the principle that all things are permitted except those which have been expressly forbidden. As far as a mahram ( a relative whom one is permanently forbidden to marry this includes the mothers husband) for travelling is concerned, one of the conditions is that he should be a Muslim. And Allaah knows best.

https://islamqa.info/en/answers/1912/a-muslim-woman-does-not-have-to-wear-hijaab-in-front-of-her-non-muslim-mother146s-husband

G_ID_13707

Womens clothing

235

Islamic Dress Code for Females

Question Being a Muslim woman, how must they wear their attire to say that she is a Muslim woman?

Praise be to Allah.Scholars have specified the requirements of the Muslim-woman's proper dress before al-ajanib (lit. foreigners, i.e., those to whom marriage is permissible) from both the Glorious Quran and the Sunnah. Once a woman adheres to such conditions, she can wear whatever she likes and go out into public places so long as her hijab complies with the Islamic law. A summary of the requirements of the Islamic dress code for females is as follows: It should cover the whole body. It should be thick enough, i.e. non-transparent or translucent. It should be loose and not tight on her body. It should not be decorated or ornate such as to attract onlookers. It should not be perfumed. It should not be considered libas al-shuhrah. It should not resemble the dress of men. It should not resemble the dress of the unbelievers. It should not bear crosses or depictions of anything with a soul (humans, animals, etc.) This is a summary of the requirements of the Islamic dress code for women according to the Islamic Shari'ah. For more, please see these answers: 7436 , 13245 , 114050 , and 20475 . And Allah knows best.

https://islamqa.info/en/answers/235/islamic-dress-code-for-females

G_ID_02731

Conditions of marriage

649

Marriage after committing fornication (zinaa)

Question Can a man/women who is sexually involved before they are married, atone for their sins by getting married to the same person?

Praise be to Allah.If both partners repent to Allaah, and the woman is not pregt, then they are permitted to marry one another. See also question #33.

https://islamqa.info/en/answers/649/marriage-after-committing-fornication-zinaa

G_ID_02728

Conditions of marriage

2256

Marriage according to sharee’ah but not the law of the land

Question If you get married in islamic law but not in the states eyes, and have relations with the one you married is that adultury.

Praise be to Allah.If you get married according to the law of Allaah and His Messenger, it does not matter if the whole world of man-made laws disagrees with that. She will be your legitimate wife and you can have relations with her whenever you wish – this is not considered to be haraam or adulterous. How could it be, when you have married her according to the sharee’ah and it has become legitimate for you to have intercourse with her by the word of Allaah! This ruling is also of benefit to anyone who may wish to marry more than one woman in countries where polygyny is forbidden by jaahili man-made law. And Allaah is the Source of strength.

https://islamqa.info/en/answers/2256/marriage-according-to-shareeah-but-not-the-law-of-the-land

G_ID_02727

Conditions of marriage

2803

They want to conceal their marriage

Question I am converting to Islam, however I find it difficult to tell my family..I will do so in time however is it necessary to announce it officially. I wish to also become a wife to a man (who already has a wife and children) for islamic reasons. The difficult part is also telling his family Is it necessary to annouce our marriage? As we do not wish to hurt anyone. I trust you will be able to guide me as will Allah.

Praise be to Allah.You do not have to announce your Islam, whether officially or to your family, and it is permissible to keep it a secret if there is some fear of harm. As for marriage, however, the sunnah is to announce it, because the Prophet (peace and blessings of Allaah be upon him) said: “Announce marriages.” (Reported by Imaam Ahmad in Musnad ‘Abd-Allaah ibn al-Zubayr; classed as hasan in Saheeh al-Jaami’, 1072). If a marriage is announced in one city or location, it need not be announced in another, but we do not advise you to conceal the news of your marriage, especially since such news usually becomes known eventually. This news is likely to be a big shock to the first wife, so announcing the marriage is in the interests of all concerned, as it establishes fair and just treatment for both wives. And Allaah is the Source of strength.

https://islamqa.info/en/answers/2803/they-want-to-conceal-their-marriage

G_ID_02726

Conditions of marriage

4035

Husband and wife converted together; do they need to do a new marriage contract?

Question Some Muslims made da’wah to call a family, consisting of a husband and wife, to Islam. They embraced Islam and came together to the Islamic centre to declare their Islam. Do they have to do a new marriage contract or not?

Praise be to Allah.Ibn Qudaamah (may Allaah have mercy on him) said: “Chapter Three: if the husband and wife become Muslim together, then they keep their original marriage contract, whether this happens before the marriage is consummated or after. There is no dispute among the scholars on this matter, praise be to Allaah. Ibn ‘Abd al-Barr mentioned that there is scholarly consensus on the matter. The reason is that there is no difference of religion between the spouses. Abu Dawood reported from Ibn ‘Abbaas that a man came to declare his Islam at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), then his wife came to declare her Islam. [The man] said: ‘O Messenger of Allaah, she became Muslim when I did.’ So the Prophet (peace and blessings of Allaah be upon him) returned her to him.” (al-Mughni, part 7, Ahkaam al-Nikaah). On the basis of the above, their original marriage contract is sufficient, and there is no need for them to do a new one. And Allaah knows best.

https://islamqa.info/en/answers/4035/husband-and-wife-converted-together-do-they-need-to-do-a-new-marriage-contract

G_ID_02725

Conditions of marriage

4602

Can Parents Force Their Daughter to Marry in Islam?

Question I am muslim. I have to ask a question about my friend who is being forced to marry someone by her parents. She wanted to marry someone else. The guy who she is being forced to marry is more educated and wealthy than the one who she wanted to marry. Her parents disapprove of her choice and they are forcing her to marry that guy. The guy who she likes is also muslim and very much devoted to islam. But just because society would not talk about them they don’t like the guy who she loves. Any suggestions?

Praise be to Allah.The Importance of a Woman’s Consent in Marriage It is not permissible for a woman to be made to marry someone she does not want. The Messenger of Allah (peace and blessings of Allah be upon him) said: A previously-married woman should not be married without being consulted, and a virgin should not be married without asking her permission. They said, O Messenger of Allah, how is her permission given? He said, By her silence. (Narrated by Al-Bukhari, 6455) `A’ishah (may Allah be pleased with her) reported that a girl came to her and said, My father married me to his brother’s son in order to raise his social standing, and I did not want this marriage [I was forced into it]. `Aishah said, Sit here until the Prophet (peace and blessings of Allah be upon him) comes. The Messenger of Allah (peace and blessings of Allah be upon him) came and she told him about the girl. The Prophet (peace and blessings of Allah be upon him) sent for her father, then he gave the girl the choice of what to do. She said, O Messenger of Allah, I have accepted what my father did, but I wanted to prove something to other women. (Narrated by An-Nasa’i, 3217) So, both the guardian and the woman must agree to the marriage. Advice for Women in Unwanted Marriages With regard to your request for our advice regarding the problem mentioned in the question, so long as this marriage has taken place, it is better for the woman to try to keep it going as much as she can, and to try to accept this husband. She should seek reward through pleasing her parents and also try to reform her husband through a gentle approach and praying for guidance for him. For more details, please see the following answers: 98768, 7989, 2127, 47439, 212981, 22760. And Allah knows best.

https://islamqa.info/en/answers/4602/can-parents-force-their-daughter-to-marry-in-islam

G_ID_04030

Divorce

118458

He authorized her to get divorced and she got divorced herself

Question My wife insisted on divorce a lot so I just said to her: “ I am not going to divorce you, if you want to get yourself divorced, then it is up to you” and I authorized her to divorce herself. She said openly after this: “I get myself divorced”. She tried a lot to make me take her back at that night. She thinks that what happened does not count as divorce, because she did not mean it. She does not believe that there is no joking when it comes to the matter of divorce. I did not authorize her again after this when I saw how rush and irresponsible she behaved. While I thought that it would stop her to ask for divorce again. What is the ruling on what happened?.

Praise be to Allah.If the husband says to his wife: Divorce yourself, or It’s up to you, or You choose, or I authorize you to get divorced, and she says, I divorce myself, then it counts as a divorce. The fuqaha’ discussed in detail a number of divorces that the wife may do, depending on the phrase used by the husband, but as the wife only issued one divorce to herself, there is no need to go into those details here. Based on that, one divorce takes place if the wife says “I divorce myself from you” and it cannot be accepted from her that she did not intend a divorce, because if divorce is mentioned clearly, then the one who issued it is not to be asked about his intention, and the divorce counts as such even if he says I did not intend it. If this was a first or second divorce, then you may take her back so long as the ‘iddah has not yet ended. The wife has to understand that divorce is a serious issue, and that there is no room for joking or playing about in this matter. It counts as a divorce whether it is issued in earnest or in jest, as the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are three matters in which seriousness is serious and joking is serious: marriage, divorce and taking back (one’s wife).” Narrated by Abu Dawood (2194), al-Tirmidhi (1184) and Ibn Majaah (2039); classed as hasan by al-Haafiz Ibn Hajar in al-Talkhees al-Habeer (3/424) and by al-Albaani in Saheeh Su al-Tirmidhi (944). It is not permissible for a woman to ask her husband for a divorce unless there is a reason which makes it permissible for her to do so, such as bad treatment. See the answer to question no. 117185. See also the issue of Tafweed al-Talaaq (delegating divorce) in al-Mawsoo’ah al-Fiqhiyyah (13/113) and al-Sharh al-Mumti’ (13/84). And Allaah knows best.

https://islamqa.info/en/answers/118458/he-authorized-her-to-get-divorced-and-she-got-divorced-herself

G_ID_06315

Forgetfulness during prayer

2512

What to Recite in Sujud As-Sahw

Question What should we say in Sujud As-Sahw (forgetfulness during the prayer)?

Praise be to Allah.What is to be said in Sujud As-Sahw is the same as what is to be said in the sujud of prayer, which is to say Subhana Rabbi al-A’la (Glory be to my Lord Most High) or other tasbihat which are reported as being sunnah to say in sujud. Other du`as which are sunnah to say in sujud may also be recited. There is no specific mention of how the tasbih should be said in Sujud As-Sahw . The author of Al-Su wal-Mubtada’at said: “There is no report that the Prophet (peace and blessings of Allah be upon him) said any specific words in Sujud As-Sahw ; the adkhar to mentioned in Sujud As-Sahw are the same as those to be recited in the sujud of prayer. As regards the belief that one should say Subhan man la yas-hu wa la yanam (Glory be to the One Who does not forget or sleep), neither the Prophet (peace and blessings of Allah be upon him) nor the Sahabah did this, and there is no evidence for it in the Sunnah. (Pp. 74-75) And Allah knows best.

https://islamqa.info/en/answers/2512/what-to-recite-in-sujud-as-sahw

G_ID_06317

Forgetfulness during prayer

48

One remembers that during a raka’a one did not recite al-Fatihah

Question What should one do if one remembers in the final tashahhud that one recited at tahiyyaat in the beginning of the rak’ah instead of al-Fatihah?

Praise be to Allah.If the Imam remembers in the final tashahhud (sitting of the prayer) that he had recited at-tahiyyaat (the greetings mentioned during the sitting) in the beginning of the rak‘ah instead of Al-Fatihah, he should stand up and offer another rak‘ah, which is correct in exchange for the one he performed incorrectly and did not recite Al-Fatihah. This is because the Prophet (peace be upon him) said: There is no prayer for the one who did not recite (in it) Al-Fatihah (the opening chapter of the Qur’an). (Sahih Al-Bukhari, No. 723) It is also required for the followers to follow him even though it would be the fifth rak‘ah for them. If they do not understand and do not stand up, and say “subhan Allah” to indicate to Imam that he is error, the Imam should inform them by hand movements to the right and left to tell them that he did it purposefully and to indicate to them to stand up. However, if something like this happens to one of the followers behind the Imam, his prayer will be correct as long as he followed his Imam. The evidence for this is the Hadith of Abu Bakrah when he entered into the prayer in the position of ruku‘ and did not recite Al-Fatihah. The Prophet (peace be upon him) said to him: May Allah increase your endeavor. You do not need to repeat. (Sahih Al-Bukhari, No. 750) If the follower forgets to recite Al-Fatihah or is ignorant of its obligatory nature or finds the Imam in the state of ruku‘, then his rak‘ah will be considered as complete and his prayer correct. He does not need to repeat the rak‘ah, as he is his excused due to ignorance or forgetfulness or if he missed catching the qiyam (the position standing upright). This is the opinion of the majority of scholars.1 Fatawa Islamiyyah by Ibn Baz, 1/263.

https://islamqa.info/en/answers/48/one-remembers-that-during-a-rakaa-one-did-not-recite-al-fatihah

G_ID_06318

Forgetfulness during prayer

47

What Should I Do If I am Not Sure If I Prayed 3 or 4 Rak’ahs?

Question What should one do if one finds oneself unsure in the middle of the prayer how many raka’at one has prayed?

Praise be to Allah.If a person falls into doubt as to whether he prayed , e.g., three of four rak`ahs he should consider the most likely case. However, if he cannot put more weight to one of the two , he should assume what he is certain of and that is the lesser amount, and make the prostrations of forgetfulness (sujud al-sahw ). The evidence is the hadith narrated by Abu Sa‘id Al-Khudri (may Allah be pleased with him), who said: The Prophet (peace and blessings be upon him) said: If one of you has doubts during his prayer and he does not recall how many rak`ahs he has prayed, whether three or four, then he can put an end to his doubt by praying according to what he was certain of (the lesser amount) and then making two sujud before the salam. If it turns out that he had prayed five rak`ahs, the two sujud would make it even. Whereas if he ended up completing his four rak`ahs , they would be in defiance of the Satan.” (Sahih Muslim, No. 571) Source: From The Book, What Should You Do In The Following Situations...? And Allah knows best.

https://islamqa.info/en/answers/47/what-should-i-do-if-i-am-not-sure-if-i-prayed-3-or-4-rakahs

G_ID_06319

Forgetfulness during prayer

73

Sujood ul-sahw (prostration for forgetfulness) if one joins congregation late

Question What about someone who joins the congregational prayer late and has to make up the rak’aat missed, and finds that the Imam makes sujood al-sahw? Should he join in the sujood or stand and continue his prayer and make it at the end?

Praise be to Allah.If the Imam makes the salaam and the follower stands up to complete what he missed, while the Imam has to make prostrations of forgetfulness after the salaam, the follower should return back and make prostrations with the Imam if he has not completed standing upright. Otherwise he should not return. He should complete his prayer and after it he should make the missed prostrations. The evidence for this is the same as presented in the discussion for Forgetting to sit for tashahhud between the second and third raka’ah. (al-Mughni 1/697)

https://islamqa.info/en/answers/73/sujood-ul-sahw-prostration-for-forgetfulness-if-one-joins-congregation-late

G_ID_06320

Forgetfulness during prayer

49

One forgets to say tasbeeh during ruku’

Question What should one do if one forgets to mention a required tasbeeh during ruku’ and remembers just afterwards after rising up?

Praise be to Allah.If someone, after raising his head from ruku‘, remembers that he did not say the supplications of ruku‘, he should not return back to the ruku‘ because the requirement for supplication of ruku‘ has been dropped by virtue of his rising it. If he returns back to the ruku‘ intentionally, this action would render his prayer invalid since he added an extra rukn (pillar, or obligatory act of the prayer) which is this second superfluous ruku‘. However, if he did it in ignorance or forgetfulness, his prayer will not be nullified, but in this case he must make the prostration of forgetfulness if he was praying individually or leading a congregation. This is because tasbeeh (subhaana Rabbi al-Azeem, How Perfect is my Lord, the Supreme, or another supplication of ruku‘) is wajib (required), and forgetting it makes the prostration of forgetfulness necessary. If he was praying behind an Imam, the he is released from the requirement of sujood for his forgetfulness (al-Mughni 1/679).

https://islamqa.info/en/answers/49/one-forgets-to-say-tasbeeh-during-ruku

G_ID_04757

Ablution before prayer

1167

The wudoo’ of one who has something impermeable on his hand etc.

Question If a person performs wudoo’ then finds that part of his hands etc. is covered with something impermeable, such as paint, that prevents water from reaching his skin, can he go ahead and pray, or does he have to remove it for every obligatory prayer, even though that involves hardship for him?

Praise be to Allah.The Muslim should make sure that water reaches his skin every time he does wudoo’, and he has to remove anything that prevents this. People whose work involves painting and so on can wear something on their hands to prevent them from getting covered with paint.

https://islamqa.info/en/answers/1167/the-wudoo-of-one-who-has-something-impermeable-on-his-hand-etc

G_ID_16983

Honouring parents

2053

It is a duty on man to be kind to his parents

Question Allah tells us in the Qur'an not to cut off our blood relations. What is the interpretation of the Ayah that commands us not to severe ties of kinship ? Who does it refer to ? Just parents and siblings ? What if one maintains contact with one's parents only through telephone or letters although he is capable of visiting them. Yet, he feels that maintaining a certain distance is healthier to the relationship ?

Praise be to Allah.and peace and blessings be upon His Messenger. It is a duty on man to be kind to his parents, because Allah says (interpretation of the meaning): be good and dutiful to your parents [al-Anaam 6:151]; to show gratitude to them in all kinds of ways, as Allah says (interpretation of the meaning): give thanks to Me and to your parents [Luqmaan 31:14]; and to show them all kinds of good treatment, because of the command of the Prophet (peace and blessings of Allah be upon him) to treat them kindly. The ways in which one can show them kindness and respect are many, e.g., visiting them, speaking kindly to them, lowering to them the wing of humility, giving them gifts, and so on. When you go to visit them with the hope of earning reward from Allah, this is a great form of worship. A son should not neglect this type of worship, and he should appreciate the joy that his parents feel when they see their son and spend time with him. He should not let his work keep him away from seeing his parents, because it is very important and precious for them to see their son. If a person is aware of some negative things when he visits them, he can reduce these negative aspects, or cut the visit short and make up for it in other ways, such as sending letters, making telephone calls or others ways of keeping in touch and maintaining ties, like giving gifts, and so on. We ask Allah to help us to honour our parents. May Allah bless our Prophet Muhammad.

https://islamqa.info/en/answers/2053/it-is-a-duty-on-man-to-be-kind-to-his-parents

G_ID_04758

Ablution before prayer

1168

Wiping the ears in wudu

Question There was a dispute about wiping the ears in wudu. Some people say that there is no proof that the Prophet (peace and blessings of Allah be upon him) wiped his ears when performing wudu.

Praise be to Allah.There is proof that the Prophet (peace and blessings of Allah be upon him) wiped his head and ears when performing wudu. Ibn Abbas reported that the Prophet (peace and blessings of Allah be upon him) wiped his head and his ears, inside and out. (Reported by al-Tirmidhi, who classed it as saheeh). Al-Nisaa'i reports that he wiped his head and his ears, wiping the inside of them with his index-finger and the outside of them with his thumb. (Classed as saheeh by Ibn Khuzaymah). Abu Dawood and al-Tahhaawi report from Miqdaad ibn Madi Karb that the Messenger of Allah (peace and blessings of Allah be upon him) when he performed wudu, wiped his head and his ears, inside and out, inserting his finger into the ear canal. (Reported by Abu Dawood; al-Haafiz ibn Hijr said: Its isnaad is hasan.) There is no dispute that one should wipe the ears during wudu; the dispute is as to whether they are considered to be part of the head or not, and whether it is sunnah or waajib (obligatory) to wipe them.

https://islamqa.info/en/answers/1168/wiping-the-ears-in-wudu

G_ID_04759

Ablution before prayer

1164

Does Cutting Nails Break Wudu?

Question After praying, a person discovers some impermeable substance, such as wax, on his hands or feet – what should he do in this case? Also, does one have to repeat Wudu if one cuts one’s nails?

Praise be to Allah.It is obligatory to wash all the parts of the body that are specified for washing in Wudu, in obedience to the words of Allah (interpretation of the meaning): “O you who believe! When you intend to offer the prayer, wash your faces and your hands (forearms) up to the elbows…” [Al-Ma’idah 5:6], and following the example and teaching of the Prophet (peace and blessings of Allah be upon him) recorded in the authentic Hadiths, which describe the parts of the body to be washed in Wudu. If, after praying, a person finds something on these parts of his body that prevents water from reaching them , then he must remove it and repeat his Wudu and prayer. As far as cutting the nails is concerned, this does not mean that one has to repeat Wudu, and in fact doing so is not encouraged. For more details, please refer to the following answers: 27070 , 114810 , and 26266 . And Allah knows best.

https://islamqa.info/en/answers/1164/does-cutting-nails-break-wudu

G_ID_04760

Ablution before prayer

640

Removing nail polish before making wudoo'

Question We have heard some people saying that it is permissible for a woman to make wudoo' without removing her nail polish. What is your opinion?

Praise be to Allah. If the nail polish forms an impermeable layer that prevents water from reaching the surface of the nail, her wudoo' is not valid unless she first removes it. If she wears something like henna that does not create an impermeable layer, then her wudoo' is valid.

https://islamqa.info/en/answers/640/removing-nail-polish-before-making-wudoo

G_ID_16988

Honouring parents

5645

Turning up the volume of music for one’s parents with a remote control

Question What is the ruling on handing the remote to your mother/father to put music on t.v?

Praise be to Allah.Turning up the volume of music for one’s parents with a remote control That is not permissible because it involves cooperating in sin, and Allaah says (interpretation of the meaning): “… but do not help one another in sin and transgression.” [al-Maa’idah 5:2] If you withhold the remote control and they get angry, they have no right to do so, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience to the Creator.” (Reported by Imaam Ahmad, 1041; it is a saheeh hadeeth). The remote control you mention is merely a tool, the person who is doing the action is you, and the responsibility rests with you. You have to call your parents to give up evil things, inviting them with wisdom and beautiful preaching, addressing them kindly and lowering to them the wing of humility. If Allaah told Moosa and Haaroon to address the kaafir tyrant Pharaoh with kindness, as He said (interpretation of the meaning), “And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Ta-Ha 20:44] – then your parents are more deserving of being addressed mildly and gently. May Allaah guide us all to the path of those who fear Him.

https://islamqa.info/en/answers/5645/turning-up-the-volume-of-music-for-ones-parents-with-a-remote-control

G_ID_16989

Honouring parents

4566

Her father is asking her for money to build a house for his second wife

Question Could you please tell me if a father is allowed to talk guilt into his children, because they are not supporting him ficially. When I was still living home I used to work and give my father money. But now that I am married I have other responsibilities and also my husband is against the idea of supporting my father. We always argue about this.My father has his own (good) salary ,but he wants to do a lot of things that require a lot of money, like building a house etc. (for his second wife).(He got married for the second time to have a son, and this has hurt us and my mother very much). It felt like he was not satisfied with us (4 daughters).He is always talking like we are no good to him, saying that other people's children are doing better than we do. This is making me very sad. I want to have a good realtionship with him, but I always feel very uncomfortable when he starts talking like that. Am I obliged to support my father, despite the fact that he is building this house for his second wife and children? Are we responsible for all his borrowing from other people to realize this?Am I allowed to go against my husband and support my father anyway? Jazaak allah!

Praise be to Allah.You should give your father whatever will please him, provided that this does not affect your own interests and needs. As for your husband, he has nothing to do with your wealth that Allâh has given to you. The fact that your father wants to build a house for his second wife, who is your mothers co-wife, does not mean that you are not obliged to honour him, for the child and whatever he owns belong to the father. Yes, if there is a conflict between obedience to your mother and obedience to your father, then you must take a balanced approach, whilst giving precedence to your mother, because she takes priority when it comes to good companionship, and her rights are greater than those of the father. And Allâh is the source of strength.

https://islamqa.info/en/answers/4566/her-father-is-asking-her-for-money-to-build-a-house-for-his-second-wife

G_ID_06321

Forgetfulness during prayer

74

Imam errs during prayer and does not know what is the mistake

Question If the Imam makes a mistake in the prayer and the followers try to remind him but he does not know when he made the mistake, what should they do?

Praise be to Allah.If the Imam makes a mistake in the prayer and misses an obligatory act, while the followers remind him of the mistake (by saying “subhan Allah”) but he does not understand what they mean or does not know when or where he made the mistake, and continues to move on to other obligatory acts which do not include the missed act, then there a number of opinions on this. The best of these opinions is that they remind him of the act by the particular supplication that act, e.g., saying “subhana Rabbi al-‘Azeem” if it was the ruku‘ or “subhana Rabbi al-A‘la” if it was the prostration, or Rabbighfir li if it was the sitting between the two prostrations, etc. (Al-Mughni 1/707)

https://islamqa.info/en/answers/74/imam-errs-during-prayer-and-does-not-know-what-is-the-mistake

G_ID_06322

Forgetfulness during prayer

6

How Do You Stay Focused While Praying?

Question If a person praying experiences insinuating thoughts from Shaytan in his prayer, causing him problems in reciting the Quran, and resulting in bad or evil thoughts, and making him doubt the number of completed rak’ahs, what should he do?

Praise be to Allah.Satanic whispers during prayer This happened to one of the Companions of the Prophet (blessings and peace be upon him) whose name is ‘Uthman ibn Abi Al-’As, (may Allah be pleased with him). ’Uthman came complaining to the Prophet (peace and blessings be upon him), and said: "The Shaytan comes between me and my prayer and causes me problems with my recitation." So the Messenger of Allah (peace and blessings be upon him) said: "That is a Shaytan called Khanzab , so if you feel his presence, seek refuge in Allah and blow a mist to your left three times." He said: "I applied this advice and Allah has rid me of him.” (Sahih Muslim, 2203) Tips on how to stay focused in prayer This hadith includes two ways on how to get rid of the shaytan while praying . Seeking refuge in Allah from the Shaytan's evil by pronouncing the words of seeking refuge and this is OK in this case. Blowing with mist to the left three times. This is basically blowing air in a similar manner to spitting, but with a minute mist of saliva, on the condition that this does not disturb or bother the person next to him, nor make the masjid dirty. And Allah knows best. Reference: “What Should You Do in the Following Situations by Sheikh Muhammad Salih Al-Munajjid.

https://islamqa.info/en/answers/6/how-do-you-stay-focused-while-praying

G_ID_02735

Conditions of marriage

1493

Ruling on marrying young women

Question I need to know, when did the Holy Prophet get married to Hazrat Aisha, there have been claims on newsgroups that the Holy Prophet was a pedophile. I want enough information to be able to answer such allegations. I need to know everything about this particular marriage, quoting sources.

Praise be to Allah.The answer to your question may be found in the hadith of Saheeh al-Bukhari and the commentary of al-Haafiz al-‘Asqallaani, which are quoted below: ‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) married me when I was six years old. Then we came to Madeenah and stayed in Bani al-Haarith ibn Khazraj. I fell ill and my hair started to fall out (due to the illness; then it grew back thick again). My mother Umm Roomaan came to me whilst I was on a swing and my friends were with me. She shouted for me and I came to her, not knowing what she wanted. She took me by the hand and led me to the door of the house. I was out of breath and we waited until I had calmed down, then she took some water and wiped my face and head, then took me inside. There were some women of the Ansaar in the house, and they said: ” ‘Alaa al-khayri wa’l-baraka wa ‘ala khayri taa’ir (blessings, best wishes, etc).” My mother handed me over to them and they tidied me up, then suddenly the Messenger of Allah (peace and blessings of Allah be upon him) was there. It was mid-morning, and they handed me over to him. At that time I was nine years old.” (Reported by al-Bukhari, 3605). ‘Urwah said: “Khadeejah died three years before the Prophet (peace and blessings of Allah be upon him) migrated to Madeenah. He stayed alone for two years or thereabouts, then he married ‘Aa’ishah when she was six years old, and consummated the marriage when she was nine years old.” (Reported by al-Bukhari, 3607) The phrase “he married ‘Aa’ishah” means that the marriage contract was drawn up; the marriage was consummated later on, when she was nine. Muslim reports from al-Zuhri, from ‘Urwah, that ‘Aa’ishah said that she was taken to him when she was nine years old, and she took her toys with her. He died when she was eighteen years old. Muslim also reports a similar account from ‘Aa’ishah via al-Aswad. He reports from ‘Abdullaah ibn ‘Urwah from his father that ‘Aa’ishah said: “The Messenger of Allah (peace and blessings of Allah be upon him) married me in Shawwaal and consummated the marriage with me in Shawwaal.” ‘Aa’ishah (may Allah be pleased with her) said that the Prophet (peace and blessings of Allah be upon him) married her when she was six years old and consummated the marriage when she was nine years old, and she stayed with him for nine years.” (Reported by al-Bukhari, 4738) Al-Bukhari calls this chapter of his Saheeh “Baab inkaah al-rajul wuldahu (or waladahu) al-sighaar (Chapter on a man marrying off his young children).” The fact that Allah says (interpretation of the meaning): “. . . and for those who have no courses [periods] [(i.e., they are still immature) their ‘iddah is three months likewise, except in case of death] . . .” [al-Talaaq 65:4] is an indication that it is permissible to marry girls below the age of adolescence. This is a good understanding, but the aayah makes no specific mention of either the father or the young girl. It could be said that the basic principle concerning marrying children is that it is forbidden unless there is specific evidence (daleel) to indicate otherwise. The hadeeth of ‘Aa’ishah states that her father Abu Bakr married her off before the age of puberty, but there is no other evidence apart from that, so the rule applies to all other cases. Al- Muhallab said: “[The scholars] agreed that it is permissible for a father to marry off his young virgin daughter, even though it is not usually the case to have intercourse with such a young woman.” (The above was summarized from Fath al-Baari Sharh ‘ala Saheeh al-Bukhari) In summary, then, it is permitted to contract marriage with a young girl and to hand her over to her husband to stay with him before she reaches adolescence. As for consummating the marriage, this does not happen until she is physically able for it. Thus the matter becomes quite clear. Do you see anything wrong with a man living with his young wife in one house, bringing her up and teaching her, but delaying consummation until she is ready for it? We ask Allah to show us truth and falsehood and to make each clear. And Allah knows best.

https://islamqa.info/en/answers/1493/ruling-on-marrying-young-women

G_ID_13692

Womens clothing

7845

The Hijab of a Young Girl

Question What is the ruling concerning the young girls who have not reached the age of puberty? Is it allowed for them to go out without covering themselves? Can they pray without wearing a head covering?

Praise be to Allah.It is a must that their guardians bring them up and teach them the manners of Islam. They should tell them not to go outside unless their bodies are covered. This is in order to avoid any temptation and to get them used to the virtuous manners so that they will not be a source of spreading evil. They should be ordered to pray with head coverings. If they pray without it, their prayers are sound. This is because the Prophet (peace be upon him) said, "Allah does not accept the prayer of a female who has reached the age of puberty except if she is wearing a head covering (khimaar)." This was recorded by al-Tirmidhi, Ahmad, Abu Dawud and ibn Majah. Sahih aljam'e 2/1280

https://islamqa.info/en/answers/7845/the-hijab-of-a-young-girl

G_ID_06458

Prayer of the traveler

607

Commuting between cities of work and residence

Question As salaamualaikum wa rahmatullilahi wabarkaatahu Sheikh: I work in a different city than where my family is. My work is 250 kilometers from my family (parents, and brothers). I work from Monday to Friday and return to my family for Saturday and Sunday. I have an apartment where I work. My question is can I shorten my salaat in my working city or are both cities considered to be my home? Jazakallahu khariran wa salaamualaikum

Praise be to Allah.Your home town, the one where your family lives, is your home. The town which you intend to stay in for more than four days is also considered a place of residence, according to the opinion of the majority of scholars. Therefore you are not allowed to enjoy the concessions of the traveler (i.e. shortening and combining the prayers) in either place. However, you can shorten and combine prayers while traveling in between the two places. Refer to questions under Salaat Ul-Musaafir (Prayer of the Traveler).

https://islamqa.info/en/answers/607/commuting-between-cities-of-work-and-residence

G_ID_05769

How prayer is done

59

Timing and coordination of saying 'takbeer' with movements while praying

Question During prayer, do you perform 'takbeer' during the course of a particular action or at the end of that action? E.g during sujood, should we say "Allah Akbar" DURING the course of getting up or once we've straightened up completely?

Praise be to Allah.The sunnah is for the takbeer to be in conjunction with the movement, such that one begins the takbeer with the beginning of the movement. The daleel (evidence) for this is the hadith of Abu Hurairah in which was said: Abu Huraira used to say takbeer in all the prayers, compulsory and optional, ... He used to say takbeer when standing for prayer and when bowing; then he would say, "Sami'allahu li-man hamida," and before prostrating he would say "Rabbana walaka-l-hamd." Then he would say takbeer when prostrating and when raising his head from the prostration, then another takbeer when prostrating (for the second time), and when raising his head from the prostration. He also would say the takbeer when standing from the second raka'a. He used to do the same in every raka'a until he completed the prayer. On completion of the prayer, he would say, "By Him in Whose Hands my soul is! No doubt my prayer is closer to that of Allah's messenger than yours, and this was his prayer until he left this world." (al-Bukhari) The scholars have have understood from the Arabic word "heena" used in the hadith (translated here as "when") that the beginning of the takbeer should be in conjunction with the beginning of the movement. Note that some scholars have recommended that the saying of takbeer should extend throughout the movement, from when it starts until it ends; however, there is no daleel (evidence) for this.

https://islamqa.info/en/answers/59/timing-and-coordination-of-saying-takbeer-with-movements-while-praying

G_ID_04148

Divorce

2373

Giving talaaq (divorce) three times at once is bid’ah

Question Could you please let me know according to the Shafi mishep, if a man can give his wife Talaaq tree(3) times at once.

Praise be to Allah.Giving talaaq (divorce) three times at once is bid’ah, and goes against the aayah (interpretation of the meaning): “… When you divorce women, divorce them at their ‘iddah (prescribed periods)…” [al-Talaaq 65:1]. If a Muslim wants to divorce his wife, he should divorce her according to the Sunnah, which is to give one talaaq at a time when his wife is taahir (not menstruating) and he has not yet had intercourse with her following her period, or when it is clear that she is pregt. According to the Shaafi’i madhhab and the majority of other madhhabs, giving three talaaqs at once counts as three separate talaaqs and is irrevocable, and the couple cannot remarry until the woman has been married to and divorced from another man. Other scholars say that three talaaqs given at once count as only one talaaq. And Allaah knows best.

https://islamqa.info/en/answers/2373/giving-talaaq-divorce-three-times-at-once-is-bidah

G_ID_04147

Divorce

2218

A man doesn’t want to live with his wife but doesn’t want to divorce her for the sake of the children

Question A man has in the past had some major problem with his wife. Neither she, nor he want divorce as they have 3 children, yet he cannot live with her and has left the country. He would like to remarry in the new country of residence, but is afraid of the condition of equity of time between the two wives and that he will be called to account for it before Allah. His wife will not willingly relinquish her rights as she wants him to return to her, nor will she accept a second marriage... Is it halal for him to tell her that he will retain her as a wife only under the condition that she relinquish her rights to his time to a second wife? He does not want to oppress himself nor does he want to oppress her.. what are his options?

Praise be to Allah.If he has no interest in his present wife, there is nothing wrong with divorcing her and marrying another, but if he and she come to an agreement whereby she may remain his wife for the sake of the children, there is nothing wrong with this either. If he gives her the choice between divorce and giving up her rights to his time and his spending on her, in whole or in part, this is not oppression. Oppression is when he keeps her by force without giving her any of her rights whilst at the same time refusing to give her a divorce. The evidence (daleel) that the situation described above is permissible is to be found in the hadeeth narrated by Imaam al-Bukhaari from ‘Aa’ishah (may Allah be pleased with her), which comments on the aayah (interpretation of the meaning): “And if a woman fears cruelty or desertion on her husband’s part…” [al-Nisaa’ 4:128]. She said: “This was a woman who was married to a man who did not care for her, so he wanted to divorce her and marry someone else. (According to another report narrated by al-Bukhaari she said: He was a man who saw something he disliked in his wife, so he wanted to divorce her.) She said to him: ‘Keep me, do not divorce me. Marry someone else and I will absolve you of your obligation to spend on me and share your time with me.’ This is what Allaah referred to when He revealed the aayah (interpretation of the meaning): ‘… there is no sin on them both if they make terms of peace between themselves; and making peace is better…’ [al-Nisaa’ 4:128].” (Reported by al-Bukhaari, 4807) “This was a woman who was married to a man who did not care for her” means that he did not love her or want to treat her well or stay with her. “I will absolve you of your obligation towards me” means: leave me without divorcing me. Concerning this issue, Allaah revealed the words (interpretation of the meaning): “And if a woman fears cruelty or desertion on her husband’s part…” [al-Nisaa’ 4:128]. ‘Ali reported that this was revealed concerning a woman who is married to a man and does not want to leave him, so they come to an agreement that he will visit her every three or four days.” Al-Tirmidhi reported via Sammaak from ‘Ikrimah from Ibn ‘Abbaas that he said: “Sawdah was afraid that the Messenger of Allaah (peace and blessings of Allaah be upon him) would divorce her, so she said: ‘O Messenger of Allaah, do not divorce me; give my day to ‘Aa’ishah.’ So he did so. Then this aayah was revealed.” Al-Tirmidhi said: “(This is) hasan ghareeb.” I say: there is corroborating evidence in a hadeeth from ‘Aa’ishah narrated by al-Bukhaari and Muslim, without referring to the revelation of the aayah. (From Fath al-Baari). The hadeeth mentioned by al-Haafiz ibn Hijr (may Allaah have mercy on him) is in Su al-Tirmidhi, 2966, where it is reported that Ibn ‘Abbaas said: “Sawdah was afraid that the Prophet (peace and blessings of Allaah be upon him) would divorce her, so she said: ‘Do not divorce me. Keep me and give my day to ‘Aa’ishah.’ So he did so, then Allaah revealed the aayah: ‘… there is no sin on them both if they make terms of peace between themselves; and making peace is better…’ [al-Nisaa’ 4:128]. So whatever they agreed upon was permissible.” It is as if the last sentence was the comment of Ibn ‘Abbaas. Abu ‘Iesa said: this is a hasan ghareeb hadeeth. Al-Mubaarakpoori said, commenting on this hadeeth: ‘Sawdah was afraid…’ This refers to Sawdah bint Zam’ah ibn Qays al-Qurashiyyah al-‘Aamiriyyah. The Messenger of Allaah (peace and blessings of Allaah be upon him) married her in Makkah after Khadeejah had died, and consummated the marriage there. The scholars agree that he consummated his marriage to her before he consummated his marriage to ‘Aa’ishah, and she migrated to Madeenah with him. She died at the end of the khilaafah of ‘Umar ibn al-Khattaab. ‘…was afraid that the Prophet (peace and blessings of Allaah be upon him) would divorce her, so she said…’ Al-Bukhaari and Muslim reported from ‘Aa’ishah that Sawdah bint Zam’ah gave her day to ‘Aa’ishah, so the Prophet (peace and blessings of Allaah be upon him) used to give ‘Aa’ishah her own day and that of Sawdah. Al-Haafiz said in al-Fath: Abu Dawood reported this hadeeth (from ‘Aa’ishah): ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) never used to prefer any of us over others in sharing his time (i.e., he was fair in dividing his nights among his wives, and each one of them had her allotted night). When Sawdah bint Zam’ah grew old and feared that the Messenger of Allaah (peace and blessings of Allaah be upon him) might divorce her, she said: ‘O Messenger of Allaah, my day is for ‘Aa’ishah,’ and he accepted this from her. Then concerning this and similar cases, the aayah was revealed (interpretation of the meaning): ‘And if a woman fears cruelty or desertion on her husband’s part…’ [al-Nisaa’ 4:128]. These reports agree that she feared divorce and so gave her day to ‘Aa’ishah. Then al-‘Allaamah al-Mubaraakpoori said: The aayah may be explained thus: ‘If a woman fears’ means if she expects. ‘Cruelty’ means that he spurns her by refusing to sleep with her or by spending less on her than he should, because he dislikes her and wants to marry someone more beautiful. ‘Desertion’ means that he turns his face away from her. ‘There is no sin on them both if they make terms of peace between themselves’ means with regard to the sharing of his time and his spending on her, i.e., he should still give her something in this regard (sharing time or spending) in order to preserve the relationship: if she accepts, this is OK, otherwise the husband must either give her her full rights or divorce her. ‘Making peace is better’ means better than separation, cruelty and desertion. Whatever they agree upon between themselves is permissible. (Tuhfat al-Ahwadi Sharh Jaami’ al-Tirmidhi). And Allaah knows best, May Allaah bless our Prophet Muhammad.

https://islamqa.info/en/answers/2218/a-man-doesnt-want-to-live-with-his-wife-but-doesnt-want-to-divorce-her-for-the-sake-of-the-children

G_ID_04146

Divorce

2523

Insinuating thoughts (waswaas) of divorce

Question Salamu Alaikum: My question pertains to divorce in Islam. I have been married for a year and early on in my marriage I had strong and constant thoughts about divorce. The divorce thoughts consisted of my repeating "I divorce you" on many occasions in my head. I have NEVER repeated these things out loud and they were only thoughts in my head. I no longer want to divorce my wife and would like to stay with her. Is it possible for divorce to be valid just by repeating the thought in your head? Is it haram for us to stay together? Please respond as soon as possible as this has been haunting me for the past year.

Praise be to Allah.In cases like this, the divorce is not valid, for two reasons: It is only in your mind, and has never been expressed either verbally or in writing. The divorce of a person who is afflicted with waswaas (insinuating thoughts from Shaytaan) is not valid because this is something that he has no control over, and it carries no weight in sharee’ah. And Allaah is the Source of Strength.

https://islamqa.info/en/answers/2523/insinuating-thoughts-waswaas-of-divorce

G_ID_04145

Divorce

3292

He swore that if he did something, the first wife he married would be thrice-divorced

Question Assalam-u-alaikum,A close friend of mine is about to marry and is in difficulty because of a statement he had made some time ago. A few years ago when he was single, he swore that if he does a certain work which he hated, he gives three divorces on his first wife. He told me that he believes he did that work later on. At that time he was not engaged, nor did he know for sure who he was going to marry. Now its been a long time and he intends to marry a women, but isn't sure if his statement is going to make his marriage null or not. The brother realizes that he made a foolish statement and wants to know what to do. Jazakumullaho khair.Wassalamu alaikum

Praise be to Allah.Imaam al-Bukhaari (may Allaah have mercy on him) said in his book al-Jaami al-Saheeh: Chapter: there is no divorce before marriage. Allaah says (interpretation of the meaning): O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no iddah have you to count in respect of them. So give them a present, and set them free, i.e., divorce in a handsome manner. [al-Ahzaab 33:49]. Ibn Abbaas said: Allaah made divorce after marriage. Among the evidence that there is no divorce before marriage (nikaah) are the following reports: The hadeeth of Abd-Allaah ibn Amr (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: There is no vow for the son of Adam with regard to that which he does not possess; there is no setting free of (a slave) whom he does not possess; there is no divorce of (a wife) whom he does not possess. (Reported by al-Tirmidhi, who said: a saheeh hasan hadeeth). The hadeeth of Abd-Allaah ibn Amr (may Allaah be pleased with him), who reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: No divorce except of (the wife) whom you possess; no setting free except of (the slave) whom you possess, and no selling except of (the goods) that you possess. (Reported by Abu Dawood; it is a hasan hadeeth). The hadeeth of Ibn Makhramah from the Prophet (peace and blessings of Allaah be upon him), who said, No divorce before marriage, and no setting free before taking possession. (Reported by Ibn Maajah; it is a hasan hadeeth). Ibn al-Qayyim (may Allaah have mercy on him) said: Abu Ubayd reported that Ali (may Allaah be pleased with him) was asked about a man who said, If I marry so-and-so, then she is divorced (straightaway). Ali said: There is no divorce except after taking possession. It was also reported that Ali said: There is no divorce except after marriage even if he mentioned (the woman) by name. This is the opinion of Aaishah, and also of al-Shaafai, Ahmad and Ishaaq and their companions, and of Dawood and his companions, and of the majority of hadeeth scholars. Among the evidence to support this opinion is the fact that when a man says, If I marry so-and-so then she is divorced, at the time when this suspended divorce is uttered, the woman is still ajnabiyyah (literally, a stranger, not his wife or mahram) to him, and the thing that comes later [i.e., marriage] takes precedence over whatever went before [i.e., the vow of divorce]. Nikaah (marriage) cannot be divorce. Similarly, if he said to a woman to whom he is not married yet, If you enter the house you will be divorced, then she entered the house after she became his wife, then she is not divorced. There is no dispute (among the scholars). (Zaad al-Maaad, 5/217) And Allaah knows best.

https://islamqa.info/en/answers/3292/he-swore-that-if-he-did-something-the-first-wife-he-married-would-be-thrice-divorced

G_ID_06804

Congregational prayer

2833

Imaam does rukoo’ when a person has not finished al-Faatihah

Question what should the mu'moon do if he is praying in congregation and the imaam goes into rukoo' and the former has not finished reciting al-faatiha?

Praise be to Allah.The person who is praying behind the imaam should do rukoo as soon as the imaam does rukoo, because the Prophet (peace and blessings of Allaah be upon him) said: The imaam is appointed only to be followed, so when he prays standing, pray standing; when he bows (does rukoo), bow; when he stands up again, stand up again; when he says Sami Allaahu liman hamidah (Allaah hears the one who praises Him), say, Rabbanaa wa lakal-hamd (Our Lord, to You be praise). If he prays standing, then pray standing, and if he prays sitting, then pray sitting, all of you. (Reported by al-Bukhaari in his Saheeh, 648). The person who is praying behind an imaam is excused for not completing al-Faatihah in this case, because he is following the imaam. And Allaah knows best.

https://islamqa.info/en/answers/2833/imaam-does-rukoo146-when-a-person-has-not-finished-al-faatihah

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Divorce

4343

When a Muslim signs papers divorcing his wife in front of a non-Muslim judge

Question i married a muslem man feb 15, 1997. i was married under islamic law and the laws of the state of virginia. i am christain.i told him i wanted a divorce and he said he did not want it but he would give it to me if i wanted it.i went to a lawyer and filed for divorce. he signed the waiver and sent it back to me (he lives in new york) federal express , he said he wanted it done fast. the paper was witnessed by a notery public.i held the papers for one week. i called him and asked him if he wanted me to hold the paper, he said it did not matter.i sent the paper back to my lawyer and it was sent to court.the divorce was finalized nov. 2, 1999.now he says that we are not divorced.am i divorced from this man by islamic law?he belongs to the shafghy school. he is suni.

Praise be to Allah.We put the following question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him: Has a man agreed to divorce his wife or has he already divorced her, if what he said was: “I agree to divorce my wife and she is now to be considered divorced”? He answered: This is a divorce, and if she has completed her ‘iddah (waiting period of three menstrual cycles following divorce) then she is free to marry someone else. But if they have children together, I advise him to go back to her. He has the right to take her back so long as he issued just one divorce. And Allaah knows best.

https://islamqa.info/en/answers/4343/when-a-muslim-signs-papers-divorcing-his-wife-in-front-of-a-non-muslim-judge

G_ID_04143

Divorce

4459

Does the father have to pay for the children to travel to visit their divorced mother?

Question the children from a previous marriage were living with me.their mother moved 400 miles away and remarried. she claims that it is my duty to provide the children with transportation to visit her. is that true?

Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows: No, that is not correct, but if Allaah has made the husband rich and the wife’s position is average or less, then it is part of chivalry or manliness that he should pay for that – but it is not obligatory. And Allaah knows best.

https://islamqa.info/en/answers/4459/does-the-father-have-to-pay-for-the-children-to-travel-to-visit-their-divorced-mother

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Congregational prayer

2947

When the intercom system fails and the sisters cannot see the imaam

Question In the masjid that I attend the sisters are unable to see the imaam during congregational salat and an intercom system is required for them to hear the imaam. Sometimes the intercom system fails during the salat leaving the sisters unable to follow the imaam unless someone watch the imaam from the window (that divides us from the men) and makes takbeer for us, or the sisters continue the salat individually. What is the correct way for us to complete our salat when the intercom fails?

Praise be to Allah.If the sisters cannot see the imaam or anyone who is behind him, and the intercom system fails, then each individual should make the intention (niyyah) to pray alone independently of the imaam, and should complete the remainder of the prayer on her own. If there is someone who can see the imaam or the people praying behind him, or can hear the imaam’s voice, and can raise his voice and convey the imaam’s words (takbeer) to the others, then it is OK to continue following the imaam. And Allaah knows best.

https://islamqa.info/en/answers/2947/when-the-intercom-system-fails-and-the-sisters-cannot-see-the-imaam

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Congregational prayer

2368

Latecomer following another latecomer in prayer

Question Al salam alykom.. if i pray (ma'mom) and the immam finished the salaht.. but I didn't so I stood to complete my salaht .. then a person came to pray with me as a ma'mom ? Is my immamah correct?wa jazak allah kyran.

Praise be to Allah.If a person joins you wanting to pray with you, and you make the intention of leading him in prayer, this is OK. The author of the book Nihaayat al-Zayn fi Irshaad al-Mubtadieen (p. 127) said: If the imaam says salaam then one latecomer decides to follow another latecomer in prayer, this is OK. And Allah knows best.

https://islamqa.info/en/answers/2368/latecomer-following-another-latecomer-in-prayer

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Congregational prayer

1947

Ruling on praying alone behind a row in the congregation

Question What is the ruling on praying alone behind a row in the congregation? Is this permissible or not?

Praise be to Allah.The four imaams – al-Shaafa’i, Malik, Abu Haneefah and Imam Ahmad (according to one opinion narrated from him) – said that the prayer of a person standing alone behind a row is valid, whether the row in front of him is complete or not. They said that the hadeeth “There is no prayer for the one who stands alone behind a row” (reported by Ahmad in al-Musnad, 4/23 and by Ibn Maajah, no. 1003, and classed as saheeh by al-Albani in al-Irwa’, no. 514) is like the hadeeth “There is no prayer when there is food prepared” (reported by Muslim, no. 560). The meaning is that the prayer is not proper and complete. But there is a report from Ahmad that the prayer of the person who stands alone behind the row is not valid at all. This is the well-known view in the madhhab of Imaam Ahmad: the prayer of the person who stands alone behind the row is not valid in any circumstances, even if the last row is full. Shaykh al-Islam Ibn Taymiyah took a moderate view, and said: “If the row is full, then the prayer of the one who stands alone behind the row is valid, because in this case he is not able to be a part of the row, and Allah does not burden a person beyond his scope. If the row is not full, then it is not right for him to pray standing alone behind the row, because he has no excuse.” This is the view of Shaykh al-Islam and of our Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allah have mercy on him). This is the view that we think is correct, which is that if the row is full, pray standing on your own, and do not pull someone out of the row to join you or go and stand with the imaam in front. This is the correct opinion, which we think is closer to the Sunnah than the opinion that the prayer of the one who stands on his own is absolutely invalid or is unconditionally valid. And Allah knows best. (Liqa’ al-Bab al-maftooh by Ibn ‘Uthaymeen, 226).

https://islamqa.info/en/answers/1947/ruling-on-praying-alone-behind-a-row-in-the-congregation

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Mahram to travel with women

144

Woman travelling from a non-Muslim country without a mahram in order to learn Islam

Question Is it permissable for a Muslim woman, who does not have a mahram because she is an unmarried convert, to relocate to another country for the purposes of furthering her Islaamic knowledge, to live among Ahlus Sunnah Wal Jamaat, and seek a husband?

Praise be to Allah. If the Muslim woman is living in a place where there are no Muslims of Ahl al-Sunnah wa'l-Jamaa'ah with whom she could live and she is therefore unable to learn her religion, it is permissible for her to move to another place where she can live among Ahl al-Sunnah and learn her religion. Indeed, she should try to move, travelling with a mahram if possible. If she has no mahram, then she should travel in the company of others who can be trusted, in an airplane, for example, so that she can reach her destination safely. We ask Allaah to help us obey Him. Translator's note: "mahram" refers to a blood-relative to whom marriage is permanently forbidden, such as a woman's father, brother, son, uncle, etc.

https://islamqa.info/en/answers/144/woman-travelling-from-a-non-muslim-country-without-a-mahram-in-order-to-learn-islam

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Congregational prayer

3247

Should the person who is praying behind the imaam say the Takbeer loudly or softly?

Question Sheikh Muhammed Salih Al-Munajjid, can you please tell me when saying Takbir after the Imam says Takbir in Salat if it those following the Imam should say it out loud or to ones self?

Praise be to Allah.The imaam should say the Takbeerat al-Ihraam (first Takbeer) and the Takbeeraat for the movements of the prayer aloud, so that the people behind him can hear him and follow him. If the mosque is big and the imaam’s voice cannot reach all the people who are praying, or his voice is weak because of sickness etc. or because that is his nature, some of the people praying behind him can convey the Takbeeraat [by repeating them aloud], because of the saheeh hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) led the people in prayer when he was sick, and Abu Bakr (may Allaah be pleased with him) made the people hear the Takbeer. (Agreed upon). With regard to the person who is praying behind the imaam, the Sunnah is for him to say the Takbeer quietly so that only he himself can hear it. This also applies to his recitation of Qur’aan, Takbeeraat, saying Tasbeeh in Rukoo’ etc., the Tashahhud, the Salaam and the du’aa’, whether these words are waajib (obligatory) or naafil (supererogatory). It is not Mustahabb to make it louder than that except where there is a need to help others who cannot hear the imaam, in which case he should make it louder.

https://islamqa.info/en/answers/3247/should-the-person-who-is-praying-behind-the-imaam-say-the-takbeer-loudly-or-softly

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Sunnah actions in prayer

95798

Raising the hands in the first tashahhud – before or after standing?

Question Raising the hands in the first tashahhud – should it be whilst one is sitting before standing up, or when standing up after the tashahhud?.

Praise be to Allah.Firstly: It is proven in the saheeh Sunnah of the Prophet (peace and blessings of Allah be upon him) that the hands should be raised when saying takbeer in four places: the opening takbeer (takbeerat al-ihraam), before bowing, after rising from bowing, and after standing up following the middle tashahhud in a three- or four-rak’ah prayer. This is different from the view of the Hanafis, who say that the hands should be raised only with the opening takbeer, and unlike the majority of Hanbalis who say that the hands should not be raised in the fourth place. See the answers to questions no. 3267 and 21439. Secondly: With regard to raising the hands after the middle tashahhud and standing up for the third rak’ah, the scholars differed as to the point at which the hands should be raised. Some of them said: before standing up, when one is still sitting. This is the view of the Shaafa’is and of the scholars of the Standing Committee, and of Shaykh al-Albani. Others said that it is after standing up. This is the view of Abu Hurayrah, Ibn ‘Umar, Imam Maalik and others; it was also stated by Shaykh al-‘Uthaymeen in his fatwas. There are proven ahaadeeth about this raising of the hands, including the following: 1- It was narrated from Naafi’ that when Ibn ‘Umar began to pray he would say takbeer and raise his hands, and when he bowed he would raise his hands, and when he said ‘Sami’a Allahu liman hamidah (Allah hears the one who praises him)’ he would raise his hands, and when he stood up after two rak’ahs he would raise his hands. And Ibn ‘Umar attributed that to the Prophet (peace and blessings of Allah be upon him). This was narrated by al-Bukhari, who included it in a chapter entitled: “Chapter on raising the hands when standing up after two rak’ahs”. We shall see clearly below that Ibn ‘Umar (may Allah be pleased with him) would say takbeer and raise his hands after he had stood up straight. 2- It was narrated from Abu Hurayrah that he would say takbeer in every prayer, obligatory or otherwise, in Ramadaan and at other times. He would say takbeer when he stood up, then he would say takbeer when he bowed, then he would say ‘Sami’a Allahu lima hamidah (Allah hears the one who praises him)’, then he would say, ‘Rabbana wa laka’l-hamd (Our Lord, to You be praise)’ before he prostrated; then he would say Allahu akbar when he went down in prostration, then he would say takbeer when he raised his head from prostration, then he would say takbeer when he prostrated, then he would say takbeer when he lifted his head from prostration, then he would say takbeer when he stood up after sitting following the two rak’ahs, and he would do that in every rak’ah until he had finished the prayer. Then he would say when he finished: By the One in Whose hand is my soul, I am the one among you whose prayer most closely resembles that of the Messenger of Allah (peace and blessings of Allah be upon him). That is how he used to pray until he departed this world. Narrated by al-Bukhari (770) and Muslim (392). We shall see below that Abu Hurayrah (may Allah be pleased with him) would say takbeer after he had stood up straight. 3- It was narrated from ‘Ali ibn Abi Taalib (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) stood up to offer an obligatory prayer, he would say takbeer and raise his hands up to his shoulders, and he would do that when he had finished his recitation and wanted to bow, and he would do it when he rose from bowing, but he did not raise his hands at any point during his prayer when he was sitting, but when he stood up after two prostrations he would raise his hands likewise and say takbeer. Narrated by al-Tirmidhi (3423); he said it is hasan saheeh. Also narrated by Abu Dawood (744) and classed as saheeh by Ibn Khuzaymah (584), Ibn Taymiyah in al-Fataawa (22/453) and al-Albani in Saheeh al-Tirmidhi. What is meant by the phrase “when he stood up after two prostrations” is when he stood up after two rak’ahs. This is stated clearly in one of the two reports of al-Bukhari in the section on “Raising the hands” where it says: When he stood up after two rak’ahs he would do likewise. 4- It was narrated from Muhammad ibn ‘Amr ibn ‘Ata’ that Abu Humayd al-Saa’idi said: I heard him when he was among ten of the companions of the Messenger of Allah (peace and blessings of Allah be upon him), one of whom was Abu Qataadah ibn Rib’i, saying, I am the most knowledgeable of you about the prayer of the Messenger of Allah (S). They said: You are not among the senior of us in terms of companionship and you are not among those who met him often. He said: Yes I was. They said: Then tell us. He said: When the Messenger of Allah (peace and blessings of Allah be upon him) stood up to pray, he stood up straight and raised his hands until they were in line with his shoulders. When he wanted to bow in rukoo’, he raised his hands until they were in line with his shoulders, then he said “Allahu akbar” and bowed, and he made his backbone straight, neither raising his head nor lowering it, and he put his hands on his knees. Then he said “Sami’a Allahu liman hamidah (Allah hears those who praise Him),” and raised his hands and stood up straight until every bone went back to its place. Then he went down in prostration, then he said “Allahu akbar” and held his upper arms away from his body and spread out his toes. Then he would tuck his foot under his body and sit on it. Then he sat upright until every bone has returned to its place. Then he went down in prostration. Then he said Allahu akbar and tucked his foot under his body and sat on it. Then he sat upright until every bone has returned to its place. Then he got up, then he did likewise in the second rak’ah , and when he stood up after two rak’ahs, he said takbeer and raised his hands until they were in line with his shoulders, as he did when he started the prayer, then he did likewise until, in the rak’ah with which he ended his prayer, he pushed back his right foot and sat on his left buttock mutawarrikan (with the left upper thigh on the ground and both feet protruding from one (i.e., the right) side), then he said the salaam. Narrated by al-Tirmidhi (304), Abu Dawood (730), al-Nasaa’i (1181) and Ibn Majaah (862). Classed as saheeh by al-Tirmidhi, al-Nawawi in al-Majmoo’ (3/447) and al-Albani in Saheeh al-Tirmidhi. Ibn al-Qayyim (may Allah have mercy on him) said: This hadeeth of Abu Humayd is a saheeh hadeeth that accepted (by the scholars) and has no faults. Some people regarded it as having faults but Allah and the scholars of hadeeth showed it to be free of such faults. We will mention the faults they ascribed to it, then we will explain what is wrong with their thinking … Haashiyat Ibn al-Qayyim ‘ala Tahdheeb Su Abi Dawood (2/295). Al-Nawawi (may Allah have mercy on him) said: What is meant by the two prostrations is undoubtedly two rak’ahs, as it says in the reports of the others. This was stated by the scholars, both muhadditheen and fuqaha’, except for al-Khattaabi, who thought that what was meant was the two well known prostrations, then he was confused about the hadeeth and said: I do not know of any of the fuqaha’ who said that. It is as if he did not study its isnaads; if he had studied them, he would have understood it as referring to two rak’ahs as the imams did. Al-Majmoo’ (3/447). Thirdly: The opinions of the scholars, and the reason for the difference of opinion: 1- The first opinion: Those scholars who said that the worshipper should raise his hands whilst he is still sitting, before he stands up for the third rak’ah, only said that because of the apparent meaning of some of the texts that we have quoted, which say that the Prophet (peace and blessings of Allah be upon him) raised his hands before standing. What is meant by “when he stood up” in their view is when he wanted to stand up. Because of that, raising the hands was mentioned in conjunction with the takbeer. There are texts which clearly state that that the Prophet (peace and blessings of Allah be upon him) said the takbeer for the third rak’ah when he was still sitting, so these scholars said that the takbeer should be accompanied by the raising of the hands. Abu Ya’la (10/419) narrated that Abu Hurayrah (may Allah be pleased with him) said: When the Prophet (peace and blessings of Allah be upon him) wanted to prostrate he would say takbeer then prostrate, and when he stood up after sitting he said takbeer then stand up. Shaykh al-Albani (may Allah have mercy on him) said: This hadeeth clearly shows that the Sunnah is to say takbeer and then prostrate, and to say takbeer whilst sitting, then get up. Al-Silsilah al-Saheehah (2/157), hadeeth no. 604. It should be noted that some of those who study hadeeth refuted the Shaykh (may Allah have mercy on him) and explained that this report of Abu Ya’la is shaadhdh (odd). We say: Even if it is saheeh, it does not mention raising the hands. Those imams did not think that the words of the narrator “when he stood up he said takbeer” mean that he said takbeer after standing; rather it was when he wanted to stand up. This is like the verse in which Allah says (interpretation of the meaning): “So when you want to recite the Qur’aan, seek refuge with Allah from Shaytaan (Satan), the outcast (the cursed one)” [al-Nahl 16:98]; the original text literally says “when you recite” but what is meant is: when you want to recite, then seek refuge with Allah. Imam Ibn Khuzaymah (may Allah have mercy on him) said: The Prophet (peace and blessings of Allah be upon him) would raise his hands when he said takbeer to pray, and when he bowed, and when he raised his head from bowing. This indicates that the Prophet (peace and blessings of Allah be upon him) enjoined raising the hands when the worshipper wants to bow, and when he raises his head from bowing. Every phrase that has been narrated concerning this shows that the Prophet (peace and blessings of Allah be upon him) raised his hands when he bowed. This is like the verse in which Allah says (interpretation of the meaning): “O you who believe! When you intend [lit. get up] to offer As-Salaah (the prayer), wash your faces …” [al-Maa'idah 5:6]. Allah enjoined washing the parts of the body that are washed in wudoo’ when a person intends to pray, not after he starts to do it. What is meant by the phrase “When you intend [lit. get up] to offer As-Salaah” is when you intend to do it. The same is meant by the phrase “he would raise his hands when he bowed” i.e., when he wanted to bow, as in the report of ‘Ali ibn Abi Taalib and Ibn ‘Umar, who said: “When he wanted to bow.” Saheeh Ibn Khuzaymah (1/296). The scholars of the Standing Committee were asked: What is the ruling on raising the hands after standing up for the third rak’ah, i.e., when one has finished the first two rak’ahs then gets up to do the third rak’ah – is it permissible to raise your hands when standing or not? Please quote the evidence. They replied: It is Sunnah to raise the hands when getting up for the third rak’ah in a three- or four-rak’ah prayer, after reciting the tashahhud in the second rak’ah, because of the report narrated by al-Bukhari and others, that when Ibn ‘Umar (may Allah be pleased with him) started to pray he would say takbeer and raise his hands, and when he bowed he would raise his hands, and when he said ‘Sami’a Allahu liman hamidah (Allah hears the one who praises Him) he would raise his hands, and when he stood up after the two rak’ahs he would raise his hands, and Ibn ‘Umar (may Allah be pleased with him) attributed that to the Prophet (peace and blessings of Allah be upon him). Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Ghadyaan, Shaykh ‘Abd-Allah ibn Qa’ood. Fataawa al-Lajnah al-Daa’imah (6/346). They were also asked: How should the takbeer when standing up after the first tashahhud and raising the hands be done? Should (the worshipper) raise his hands when he is still sitting, then say takbeer and get up? Or should he not raise his hands until after he has stood up? Which is the more correct view? They replied: It is prescribed to raise the hands in prayer when getting up after the first tashahhud, and say takbeer after one has started to move from sitting to standing. Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allah ibn Ghadyaan Fataawa al-Lajnah al-Daa’imah (6/347). 2- The second opinion: The scholars said that the hands should be raised after standing up, and that it is not necessary to raise the hands at the same time as saying takbeer; the takbeer may come before raising the hands, or raising the hands may come before the takbeer, or they may be done at the same time. All of these are proven in the Sunnah about the places where one is to say takbeer and raise the hands. Some of these imams do not think one should say takbeer when sitting, even if it is without raising the hands, rather they think it should be said when standing. They said: The text should be understood in accordance with its apparent meaning, and the texts prove that he used to raise his hands “when he stood up” which means when he had finished standing. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: Based on this, the places where the hands are to be raised are four: When saying the opening takbeer, when bowing, when rising from bowing, and when standing up after the first tashahhud, which should be done after one has stood up, because the wording of the hadeeth of Ibn ‘Umar is: “When he stood up after two rak’ahs, he raised his hands,” and that can only mean when he had finished standing. Based on this, (the worshipper) should not raise his hands when he is sitting and then get up, as some people imagine. It is known that the phrase “when he stood up” does not mean when he was getting up, rather there is a difference between the two. There is no raising of the hands apart from that. Al-Sharh al-Mumti’ (3/214). This is with regard to raising the hands. As for saying takbeer, the Shaykh – may Allah have mercy on him – said that it should come between the two positions, not with either one of them. With regard to the issue under discussion here, he should say takbeer whilst moving to stand up, and raise his hands when he had stood up fully. Shaykh al-‘Uthaymeen (may Allah have mercy on him) said: The takbeer for moving from one posture of the prayer to another should be said between the two posture. So when he wants to prostrate, he should say takbeer between standing and prostrating, and when he wants to stand up after prostrating, he should say takbeer between prostrating and standing. This is what is best. If he starts to say takbeer before he goes down to prostrate, and completes it as he is going down, there is nothing wrong with that. Similarly if he starts it whilst he is going down and does not complete it until he is prostrating, there is nothing wrong with it. Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (13/question no. 511). What makes it more likely that this view is correct is what it says in the third hadeeth – the hadeeth of ‘Ali (may Allah be pleased with him) – in which he says “he did not raise his hands at any point during his prayer when he was sitting”. It seems that this view is the one that was regarded as more correct by Shaykh al-Islam Ibn Taymiyah. He (may Allah have mercy on him) was asked about raising the hands after standing up following the sitting after the first two rak’ahs: is it recommended? Did the Prophet (peace and blessings of Allah be upon him) or any of the Sahaabah do it? He replied: Yes, it is recommended according to the scholars who are well versed in the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), and it is one of the two views narrated from Ahmad, and the view of a number of his companions, and the companions of al-Shaafa’i, and others. That was proven from the Prophet (peace and blessings of Allah be upon him) in the books of al-Saheeh and al-Su. Majmoo’ al-Fataawa (22/452). Imam Maalik (may Allah have mercy on him) was of the view that the worshipper should not say takbeer when standing up for the third rak’ah until after he has stood up straight. He narrated that in al-Muwatta’ from some of the Sahaabah. Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: He differed from Maalik with regard to standing up for the third rak’ah following the first tashahhud. He narrated in al-Muwatta’ from Abu Hurayrah, Ibn ‘Umar and others that they used to say takbeer as they were standing up, and Ibn Wahb narrated from him that saying takbeer after standing up straight is better. In al-Mudawwanah it says that one should not say takbeer until one is standing up straight. Fath al-Baari (2/304). Ibn Daqeeq al-Eid (may Allah have mercy on him) said: They differed concerning the time of this takbeer. Some of them favoured the view that it should be when starting to get up, which is the view of al-Shaafa’i. Others were of the view that it should be when one has stood up straight. This is the view of Maalik. Ahkaam al-Ihkaam (p. 244). The action of Abu Hurayrah: ‘Abd al-Razzaaq narrated that Ibn Jurayj said: ‘Ata’ told me: I prayed behind Abu Hurayrah and I heard him saying takbeer when he started to pray, and when he bowed, and when he went down to prostrate, then when he raised his head, then when he lowered his head for the second prostration, then when he raised his head, then when he stood up straight after two (rak’ahs). He said to me: That is how the takbeer should be in every prayer. Musannaf ‘Abd al-Razzaaq (2492). Its isnaad is saheeh. The action of ‘Abd-Allah ibn ‘Umar: ‘Abd al-Razzaaq narrated that Ibn Jurayj said: Naafi’ told me that Ibn ‘Umar used to say takbeer with his hands when he started to pray, and when he bowed, and when he said ‘Sami’a Allahu liman hamidah (Allah hears the one who praises Him) and when he raised his head from bowing, and when he stood up straight after two (rak’ahs). He said: And he did not say takbeer with his hands when he raised his head after the two prostrations. Narrated by ‘Abd al-Razzaaq in al-Musannaf (2520) and by al-Bukhari in Juz’ Rafa’ al-Yadayn (38). Its isnaad is saheeh. If these Sahaabah – along with Imam Maalik – say that the takbeer should come when one has stood up straight, then it is more likely that the hands should be raised when standing. The report of Ibn ‘Umar clearly shows that he said takbeer and raised his hands when he had stood up straight. But we do not accept that it is not allowed to say takbeer when sitting, before standing up, or whilst getting up – as Imam Maalik disallowed it – because there is evidence which indicates that one may say takbeer whilst sitting and we cannot reject that. This is the view of the majority of scholars. But as for raising the hands, we think that it should be done whilst standing. Al-Bukhari said, in a chapter entitled: Saying takbeer whilst getting up after doing two rak’ahs and Ibn al-Zubayr used to say takbeer whilst getting up. He narrated two hadeeth concerning that. 1- It was narrated that Sa’eed ibn al-Haarith said: Abu Sa’eed led us in prayer and he said the takbeer out loud when he raised his head from prostration, and when he prostrated, and when he stood up following the two rak’ahs. He said: This is what I saw the Prophet (peace and blessings of Allah be upon him) do. 2- It was narrated that Mutarrif said: ‘Imraan ibn Husayn and I prayed behind ‘Ali ibn Abi Taalib (may Allah be pleased with him). When he prostrated he said takbeer, and when he raised his head he said takbeer, and when he got up after two rak’ahs he said takbeer. When he said the salaam, ‘Imraan took me by the hand and said: This man has led us in a prayer like that of Muhammad (peace and blessings of Allah be upon him), or: This man reminded me of the prayer of Muhammad (peace and blessings of Allah be upon him). Narrated by al-Bukhari (753) and Muslim (393). Ibn Rajab (may Allah have mercy on him) said: The evidence in these two ahaadeeth which al-Bukhari quoted in this chapter shows that in the hadeeth of Abu Sa’eed the takbeer comes when rising from prostration, which is apparent in starting to say takbeer when starting to rise. As for the hadeeth of ‘Imraan, it says: “When he rose, he said takbeer” which may also be understood as meaning that he said takbeer when he started to rise. The hadeeth of Abu Hurayrah to which we referred is clearer than all of that; it says: “He used to say takbeer when he raised his head from the first and second prostration.” There is no dispute concerning this. In the hadeeth of Abu Sa’eed the takbeer comes “When he stood up following the two rak’ahs.” In the hadeeth of ‘Imraan is says: “When he got up following the two rak’ahs he said takbeer.” There was a difference of opinion concerning the interpretation of this. The majority interpreted it as meaning that he said takbeer when he began to stand up and get up. In the hadeeth of Abu Hurayrah referred to at the beginning of the chapter, it says: “He said takbeer when he stood up from sitting in the two (rak’ahs).” This is the view of Abu Haneefah, al-Thawri, al-Shaafa’i and Ahmad. Maalik said – according to the better known of the two reports narrated from him: He should not say takbeer when he stands up after the two rak’ahs until he is standing up straight, because in some versions of the hadeeth of Abu Humayd and his companions it says: “when he stood up following the two rak’ahs he said takbeer.” This was narrated by al-Tirmidhi, al-Nasaa’i, Ibn Majaah and Ibn Hibbaan. A similar report was narrated from Abu Hurayrah, Anas and others. These ahaadeeth may be understood as meaning that he said takbeer when he wanted to stand up following the first tashahhud. Fath al-Baari by al-Haafiz Ibn Rajab (6/64). Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: His saying: “Chapter: he should say takbeer as he is getting up after the two prostrations” – the majority of scholars are of the view that the worshipper should start to say takbeer and so on when he starts to go down or get up, but there was a difference of opinion from Maalik with regard to standing up for this third rak’ah after the first tashahhud. Fath al-Baari (2/304). To sum up: 1. It is proven that one should say takbeer when moving up or down in all movements of the prayer. 2. It is proven that the hands should be raised in four places: when saying the opening takbeer, when bowing, when rising from bowing, and when standing up for the third rak’ah. 3. The Hanafis say that the hands should only be raised for the opening takbeer, and the Hanbalis say that the hands should be raised in the first three places but not the fourth. 4. The majority of scholars say that the takbeer for standing up for the third rak’ah should be said whilst sitting before standing up, or when getting up, unlike Imam Maalik who said that the takbeer should come after one has stood up straight. From all the reports that we have quoted in this answer, it is clear to us that the takbeer may come before standing up, whilst standing up and after standing up. 5. What is proven from the apparent meaning of many of the ahaadeeth, and from the actions of some of the Sahaabah, is that the raising the hands in these places comes after one has finished standing up, especially as it says that there is no raising the hands when sitting, as we quoted in the third hadeeth, from ‘Ali (may Allah be pleased with him), which says: “he did not raise his hands at any point during his prayer when he was sitting”. Even though that may be interpreted as referring to not raising the hands when prostrating and when rising from prostration. 6. This issue is one of the issues in which different views are acceptable, and it is Sunnah, not an obligatory part of prayer, so it is not permissible to denounce harshly the one who does something different, let alone hate him or cut off ties with him. Note: If a person joins the prayer late and has missed a rak’ah – for example – there is a difference concerning the ruling. Should he raise his hands after reciting the first tashahhud – which is the first rak’ah for him – or after the third rak’ah of the imam, which is the second for him? Al-Haafiz Ibn Rajab al-Hanbali regarded it is more likely that raising the hands is connected to the tashahhud not to it being the third rak’ah, and this is an acceptable argument. Some of the scholars regarded that as more likely for a different reason, which is following the imam, if the imam raises his hands at this point. Mardaawi al-Hanbali (may Allah have mercy on him) said: As for raising the hands when standing up following the first tashahhud – if we regard it as mustahabb – it may be understood that he should raise them when he stands up for the rak’ah that is judged to be the third, whether he stands up following the tashahhud or otherwise, and it may be understood that he should raise his hands when he stands up following his first tashahhud, whether that is immediately after the second rak’ah or not. He said: This is more likely to be correct."(Al-Insaaf 2/227). And Allah knows best.

https://islamqa.info/en/answers/95798/raising-the-hands-in-the-first-tashahhud-before-or-after-standing

G_ID_16404

Manners of greeting with salam

371

Giving salaams to people in the mosque during the khutbah

Question Is it the sunnah to say assalaamu 'alaykum out loud when entering the masjid (while others are praying or during the khutbah) ? Please advise the daleel. Jazzakallhu Khayrun

Praise be to Allah.The author of Zaad al-Mustanfi said it is permissible for the imaam to greet the congregation with salaam when he faces them. Shaykh Ibn Uthaymeen said, in his interesting comment, that this is because this practice was reported from the Prophet (peace and blessings of Allaah be upon him). Even though there is some weakness in this hadeeth (i.e. in its isnaad), this is what the ummah has done and it is well known that when the imaam comes and gets up on the minbar, he greets the people with salaam. (Reported by al-Shubi). Abu Bakr and Umar used to do this. Reported by Abd al-Razzaaq , Ibn Abi Shaybah, 2/114, Ibn Maajah and al-Tabaraani. It was also reported by al-Bayhaqi from Jaabir ibn Umar, narrating from the Prophet (peace and blessings of Allaah be upon him), then he said: a report concerning this was narrated from Ibn Abbaas from Umar ibn Abd al-Azeez. Then the shaykh said in his commentary: it is not permitted to speak when the imaam is delivering the khutbah, it is only permitted before and after the khutbah, even after the khateeb has arrived and after the adhaan, so long as the khateeb has not started his khutbah. (Ibn Uthaymeen, Al-Sharh al-Muttabi li Zaad al-Mustanfi, 5/78). [?? Makath ??] is well known, from which we know that it is obligatory to return the greeting of salaam, so in this case we understand that it is not forbidden to speak. And Allaah knows best. Ibn Qudaamah said in al-Mughni: When the imaam faces the people, he greets them with salaam and they respond, then he sits down. Then he mentioned the hadeeth quoted above, and others. Then he said (may Allaah have mercy on him): When he greets them with salaam, the people should respond, because it is more of an obligation to return the greeting than to initiate it. Then he should sit down and rest until the muadhdhinoon (muezzins) finish. (al-Mughni 2/297). And Allaah knows best. May Allaah bless our Prophet Muhammad and his family.

https://islamqa.info/en/answers/371/giving-salaams-to-people-in-the-mosque-during-the-khutbah

G_ID_06794

Congregational prayer

3270

How Should Two People Praying Together Stand in Prayer?

Question Could you tell me as to how should a follower stand (right next to slightly behind) with the Imam, if they are only two praying in congregation?

Praise be to Allah.He should stand in line with the Imam, not in front of him or behind him, but perfectly in line with him, on his right. This is how `Abdullah ibn `Abbas stood when he prayed with the Messenger of Allah (peace and blessings of Allah be upon him). Al-Bukhari entitled a chapter “Bab yaqumu `an yamini Al-Imam bi hidha’ihi sawa’, idha kana ithnayn” (Chapter: he should stand on the right of the Imam in line with him if they are two ). In this chapter, he mentioned the Hadith of `Abdullah ibn `Abbas (may Allah be pleased with him) who said: I stayed overnight in the house of my maternal aunt Maymunah, and the Messenger of Allah (peace and blessings of Allah be upon him) prayed Isha, then he came and prayed four Rak`ahs, then he slept, then he got up and I came and stood on his left, but he put me on his right and prayed five Rak`ahs, then two Rak`ahs, then he fell asleep and I heard his snoring. Then he went out for the prayer. Ibn `Abbas (may Allah be pleased with him) also said: I came to the Messenger of Allah (peace and blessings of Allah be upon him) at the end of the night and prayed behind him. He pulled me until I was in line with him , and when the Messenger of Allah (peace and blessings of Allah be upon him) turned back to his prayer, I went back to my original position behind him. The Messenger of Allah (peace and blessings of Allah be upon him) prayed, and when he had finished his prayer he said to me, What is going on? I made you stand in line with me and you moved back. I said, O Messenger of Allah, is it right for anyone to pray alongside you when you are the Messenger of Allah whom Allah has blessed? He liked what I said and prayed that Allah would increase me in knowledge and understanding. (The Hadith was narrated by Imam Ahmad, 1/330 and classed as authentic by Al-Albani. Its chain of narrators is in As-Silsilah As-Sahihah, 6060.) Then Al-Albani said: “From this Hadith we may understand that the Sunnah is when one man is praying alone following the Imam, he should stand alongside him on his right, not in front of him or behind him. This is the madhhab of the Hanbalis, as stated in Manar As-Sabil, 1/128.” `Abd Ar-Razzaq narrated that Ibn Jurayj said: I said to `Ata’: If a man prays with another man, where should he stand in relation to him? He said, To his right . I said, Should he be precisely in line with him so that neither is in front of the other? He said, Yes. I said, Do you prefer that they should stand close together so that there is no gap between them? He said, Yes. In Al-Muwatta’, it is narrated that `Abdullah ibn `Utbah ibn Mas`ud said: I entered upon Umar ibn Al-Khattab at midday and found him saying Tasbih (in the prayer). I stood behind him and he made me come closer until I was standing in line with him on his right. Al-Hafidh said in Al-Fat-h (2/191): “Some of them narrated that there was scholarly consensus that one person praying alone with the Imam should stand to the right of the Imam.” For more details, please see the following answers: 79 , 7718 , 8918 , and 40113 . And Allah knows best.

https://islamqa.info/en/answers/3270/how-should-two-people-praying-together-stand-in-prayer

G_ID_15276

Accountability

5

When Can You Pray After a Miscarriage?

Question If a woman has a miscarriage and has discharge of blood, does she pray?

Praise be to Allah.This case depends on the type of blood. Is the blood what is known as post-natal bleeding (nifas) or vaginal bleeding (istihadah ) (but not part of her regular period)? The scholars have declared the regulation in this matter. They said: "If she sees the blood after the abortion of a formed human being, then it is nifas; if she sees blood after the abortion of a clot, then it is not nifas." (Al-Mughni ma' al-Sharh al-Kabir 1/361) In the latter case, she is considered to be mustahada, so she performs wudu for every prayer when the time for it is due and she prays. Whereas if the aborted object is a fetus or has human-formed organs like an arm or a leg or a head, then it is considered nifas. For the case where the aborted object is disposed of in the hospital before the woman saw it, the scholars have mentioned that the least amount of time human form starts to take place is eighty one days after pregcy. (Majmu’ Fatawa Ibn ‘Uthaymin 4/292) This is based on the report of ‘Abdullah Bin Mas’ud's hadith (may Allah be pleased with him), in which he said that the Prophet (peace and blessings be upon him) spoke to us, and he is the truthful and believed one, and said: "Each one of you, human creation, forms in his mother's womb for forty days, then he is a hanging clot for the same amount of time, then he is a mudghah (the size of a morsel) for the same amount of time, then Allah sends an angel who is commanded with four things: he is told to write his deeds, his livelihood and sustece, whether he is happy or distressed " (Sahih al-Buhari 6/303) Ladies in this case should spend the effort to find out from the doctors' estimations until her situation is clear to her. As for the blood that is discharged just prior to a normal delivery, if it is accompanied with the pains of contraction, then it is nifas, and if not, then it is not. Shaykh al-Islam Ibn Taimiyyah (may the mercy of Allah be upon him) said: "What she sees when the contractions commence is nifas. What is referred to here is contractions after which follows delivery; otherwise it is not nifas." (Majmu’ Fatawa Ibn ‘Uthaymin 4/327) Reference: “What Should You Do in the Following Situations by Sheikh Muhammad Salih Al-Munajjid.

https://islamqa.info/en/answers/5/when-can-you-pray-after-a-miscarriage

G_ID_06789

Congregational prayer

5874

Can Husband and Wife Pray Together?

Question I live about eight miles from the mosque and we pray at home. My questions are: if most of the time I cannot go to mosque, can my wife and I pray in congregation? If my wife once a month cannot pray, can I still pray in congregation with my 10 year and 7 year old boys and can they say iqamah? Please help me and correct me so I can do better.

Praise be to Allah.Can husband and wife Pray Together? As the mosque is far away, it is permissible for you to pray in your home, and to lead your family in prayer. Do as the Prophet (peace and blessings of Allaah be upon him) did, as described in the hadهth narrated by Anas (may Allah be pleased with him) and reported by al-Bukhari and Muslim: “He said to them, ‘Get up and let him lead you in prayer.’ The Prophet (peace and blessings of Allah be upon him) stood up, and the orphan and I formed a row behind him, and the old woman stood behind us. The Prophet (peace and blessings of Allah be upon him) led us in a two-rak’ah prayer, then he left.” Where should children stand when praying with their father at home? Make your two children stand behind you in one row, and their mother can stand behind them. If their mother is not praying because of menstruation etc., then lead the two children in prayer, with them standing behind you in one row. Can children say the iqamah? It is OK if a boy who has reached the age of discretion recites the Iqamah. The age of discretion is usually seven years or above. He can recite the Iqamah so long as he understands the basic essentials of the prayer. For more about prayer in congregation, please see these answers: 40113 , 79 , 8918 , and 199245 . And Allah knows best.

https://islamqa.info/en/answers/5874/can-husband-and-wife-pray-together

G_ID_06249

Rulings on mosques

3480

Announcing a death in the mosque

Question What is the ruling on the imaam of the mosque giving an announcement every time someone in the neighbourhood passes away, by saying after the prayer, “So and so has died, and the prayer for him will be in such and such a place”?

Praise be to Allah.We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, who responded as follows, may Allaah preserve him: “I do not agree with this. It was not the custom of the salaf to announce the death of someone so that the people could pray over him, except in the case of a person of high standing in the society, such as a rich man who gave to benefit people or a scholar, as the people would be interested in knowing about this news.” And Allaah knows best.

https://islamqa.info/en/answers/3480/announcing-a-death-in-the-mosque

G_ID_14764

Medicine and medical treatments

601

Medicine containing alcohol

Question Is it permissible to use medicine that contains as one of its ingredients alcohol? Is it permissible to use if it is being applied to the skin only?

Praise be to Allah. If the medicine containing alcohol is essentially an intoxicant, such that drinking a large amount of it would make one drunk, then it is haraam to take it or to give it, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: "Whatever makes one drunk in large amounts, a little of it is haraam" (Reported by the four muhadditheen and others; see also Saheeh al-Jaami’, no. 5530). If it is not an intoxicant, then it is permitted to give it and to apply it to the skin, etc. And Allaah knows best.

https://islamqa.info/en/answers/601/medicine-containing-alcohol

G_ID_06253

Rulings on mosques

2945

Ruling on preventing women with improper hijab from entering the mosque

Question Is it permissible to prohibit women who are not covered in the proper islaamic covering from entering the masjid ? (after they have been given the proper naseeha) Please advise the daleel.Jazzakallahu khayrun

Praise be to Allah.Alone, and peace and blessings be upon him after whom there is no Prophet. If a woman comes to the mosque wearing improper hijab, then according to Islam she should be advised and have explained to her – with the daleel or proof – the fact that hijab is obligatory, and the seriousness of neglecting it. If she then complies, then praise be to Allah. If she does not comply, then do not let her enter, because of the fitnah (temptation) and evil involved in her actions. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who has put on bukhoor (incense, fragrance) should not attend this ‘Isha’ prayer with us.” (Reported by Muslim, 675). And he (peace and blessings of Allaah be upon him) said concerning women’s going out to the mosque: “Let them go out unperfumed” (reported by Abu Dawood, 478), i.e., not wearing any perfume. Women have to go out wearing complete Islamic hijab, and not wearing adornment or perfume. And Allaah knows best.

https://islamqa.info/en/answers/2945/ruling-on-preventing-women-with-improper-hijab-from-entering-the-mosque

G_ID_06257

Rulings on mosques

983

Can Women Go to the Mosque?

Question Here in my country (Surinam, South America), the Ahl al-Sunnah wa’l-Jama‘ah forbid women to go to the mosque, saying that the first Imam (Imam Abu Hanifah) learned to do what pleases the Holy Prophet (peace be upon him), and he had said once that it is better for the women to perform prayer at home, because there is more reward in that, and as we come here to earn reward, it is better to do this. Is it right to forbid women to go to the mosque? If so, where in the Holy Quran or the hadith can I find this?

Praise be to Allah.Is a woman's prayer at home better than praying in the mosque? There is no doubt that a woman’s prayer in her house is better for her than praying in the mosque, as is indicated by the Sunnah of the Prophet (peace and blessings of Allah be upon him). He said: "Do not prevent your women from going to the mosque, even though their houses are better for them." (Reported by Abu Dawud in al-Su, Bab ma ja-a fi khuruj al-nisa ila’l-masjid: Bab al-tashdid fi dhalik. See also Sahih al-Jami‘, no. 7458) Whenever a woman prays in a place that is more private and more hidden, that is better for her, as the Prophet (peace and blessings of Allah be upon him) said: "A woman’s prayer in her house is better than her prayer in her courtyard, and her prayer in her bedroom is better than her prayer in her house." (Reported by Abu Dawud in al-Su, Bab ma ja-a fi khuruj al-nisa ila’l-masjid. See also Sahh al-Jami‘, no. 3833). Umm Humayd, the wife of Abu Humayd al-Sa‘idi reported that she came to the Prophet (peace and blessings of Allah be upon him) and said: "O Messenger of Allah, I love to pray with you." He said: "I know that you love to pray with me, but praying in your house is better for you than praying in your courtyard, and praying in your courtyard is better for you than praying in the mosque of your people, and praying in the mosque of your people is better for you than praying in my mosque." So she ordered that a prayer-place be built for her in the furthest and darkest part of her house, and she always prayed there until she met Allah (i.e., until she died). (Reported by Imam Ahmad; the men of its isnad are trustworthy) Can women go to mosques? But the fact that praying at home is preferable does not mean that that women are not permitted to go to the mosque, as is clear from the following hadith: From ‘Abdullah ibn ‘Umar, who said: "I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Do not prevent your women from going to the mosque if they ask your permission.’" Bilal ibn ‘Abdullah said, "By Allah, we will prevent them." (Ibn ‘Umar) turned to him and told him off in an unprecedented fashion, saying: "I tell you what the Messenger of Allah (peace and blessings of Allah be upon Him) said, and you say ‘By Allah, we will prevent them’!!" (Reported by Muslim, 667) Conditions for the permission for women to go to mosques But there are conditions attached to the permission for women to go to the mosque , as follows: She should wear complete hijab . She should not go out wearing perfume . She should have the permission of her husband. Her going out should not involve any other kind of prohibited acts, such as being alone in a car with a non-mahram driver. If a woman does something wrong like that, her husband or guardian has the right to stop her; in fact it is his duty to do so. And Allah knows best.

https://islamqa.info/en/answers/983/can-women-go-to-the-mosque

G_ID_06258

Rulings on mosques

575

Putting a crescent on top of the minaret of a mosque

Question Regaurding the use of the cressent: 1. Is it sunnah to use the cressent moon as a symbol? (i.e. hadith or Qur'an?) 2. secondarlly so, on the top of the Masjid in Bloomington IN ( and many MANY others around the world) they use this symbol, BUT I heard from a brother that it was originally a pagan symbol (worship of the moon etc) --- if so should we not all remove this? I am a bit confused and have been unable to find fatwa or hadith. thank you - wa alekium salaam.

Praise be to Allah.After consulting with scholars and muftis, we have learned that there is no known basis in Islam for putting a crescent on top of the minaret. Some scholars forbid doing so and consider it to be something that is newly-innovated in the religion. The practice may also contain some element of imitating the kuffaar, especially if it is proven that the crescent is a symbol used by those who worship heavenly bodies. So we should not use this symbol, and the mosques money should not be spent on something that serves no Islamic purpose. And Allaah knows best.

https://islamqa.info/en/answers/575/putting-a-crescent-on-top-of-the-minaret-of-a-mosque

G_ID_14757

Medicine and medical treatments

3268

Hijama in Islam: What Is the Best Time?

Question I would like to know when hijama (cupping) began to be practiced according to the sunnah, and the manner in which it should be performed. Are there recommended times for one to have it done, or times that one should avoid cupping? We are hoping to begin this practice for sisters, and wish to make sure that we would be performing it strictly according the sunnah of Rasool Allaah, sallalahu alaihi wa salaam. Jazakum Allaahu kullu khairan,

Praise be to Allah.What is hajama in Islam? Hijaamah comes from the root al-hajm, which means “sucking”, and is used of the action of draining the breast when an infant is suckled. Al-hajjaam is the name given to the cupper, and hijaamah is the name given to this profession. Al-mihjam is the name given to the tool in which blood is collected, or to the knife used by the cupper. Benefits of hijama in Islam Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Healing is to be found in three things: drinking honey, the knife of the cupper , and cauterization of fire.” (Reported by al-Bukhaari, 10/136) According to a hadeeth narrated by Jaabir (may Allaah be pleased with him), the Prophet (peace and blessings of Allaah be upon him) said: “If there is any good in your medical treatments , it is in the knife of the cupper, drinking honey, or cauterization with fire, as appropriate to the cause of the illness, but I would not like to be cauterized.” (Reported by al-Bukhaari, 10/139) According to a hadeeth narrated by Anas ibn Maalik, may Allaah be pleased with him, the Prophet (peace and blessings of Allaah be upon him) said: “I did not pass by any group on the night when I was taken on the Night Journey (Isra’), but they said to me, ‘O Muhammad, tell your ummah to do cupping.’” (Reported by Ibn Maajah; it has corroborating evidence which strengthens it) Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Prophet (peace and blessings of Allaah be upon him) was treated with cupping, and he paid the cupper his fee.” (Reported by al-Bukhaari, 10/124; Muslim 1202). Anas ibn Maalik (may Allaah be pleased with him) reported that the Messenger of Allaah was treated with cupping by Abu Tayyibah. He commanded that he should be given two measures of food, and he spoke with his tax-collectors, who reduced his taxes. He said, “The best treatment you can use is cupping.” (Reported by al-Bukhaari, 10/126; Muslim, 1577) What is the best time for hijama? With regard to the times when cupping is recommended: Ibn ‘Abbaas (may Allaah be pleased with them both) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “The best times to be treated with cupping are the seventeenth, nineteenth or twenty-first [of the month].” (Reported by al-Tirmidhi, 2054; the isnaad is da’eef) Anas ibn Maalik (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to be treated by cupping, let him do it on the seventeenth, nineteenth or twenty-first, lest the blood flow too copiously and kill him.” (Reported by Ibn Maajah, 3489; there is some weakness in the report) Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is treated with cupping on the seventeenth, nineteenth or twenty first, will be healed from all diseases.” (Reported by Abu Dawood, 3861, and al-Bayhaqi, 9/340. The isnad is hasan) Although the ahaadeeth quoted above are from different sources and may be weak to some extent, they give strength to one another. Imaam Ibn al-Qayyim (may Allaah have mercy on him) said: “These ahaadeeth coincide with what the doctors agree on, that cupping should be done in the second half of the month, and that the third quarter of the month is better than the beginning or the end. But if cupping is done out of necessity it is beneficial at any time, even at the beginning or end of the month. Al-Khallaal said: ‘Ismah ibn ‘Isaam told me: Hanbal told me: Abu ‘Abd-Allaah Ahmad ibn Hanbal would be treated with cupping whenever his blood increased, no matter what time it was… They disliked having cupping done on a full stomach, because that could lead to obstruction and grievous diseases, especially if the food was heavy and bad… Choosing the times mentioned above for cupping is an extra precaution, to be on the safe side and to protect one’s health, but when it comes to treating disease, whenever it is necessary it should be used.” Al-Haafiz ibn Hajar (may Allaah have mercy on him) said: “According to the doctors, the most efficacious cupping is that which is done at the second or third hour, after having intercourse or taking a bath, etc., and neither on a full nor empty stomach. With regard to specific days for administering cupping, it was reported in a hadeeth narrated from Ibn ‘Umar by Ibn Maajah that the Prophet (peace and blessings of Allaah be upon him) said: ‘Administer cupping, may Allaah bless you, on Thursdays, and administer cupping on Mondays and Tuesdays, but avoid cupping on Wednesdays, Fridays, Saturdays and Sundays.’ It was reported with two da’eef isnads, and there is a third version, also da’eef, reported by al-Daaraqutni in al-Afraad. He also reported it with a jayyid isnaad from Ibn ‘Umar but it is mawqoof (the isnad stops at the Sahaabi). Al-Khallaal reported that Ahmad disliked cupping on the days mentioned, even though the hadeeth was not proven. It was said that a man was treated with cupping on a Wednesday and he developed leprosy because he ignored the hadeeth. Abu Dawood reported from Abu Bakrah that he disliked cupping on Tuesdays, and said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Tuesday is the day of blood, and on that day there is an hour when blood does not stop.’ The doctors are agreed that cupping in the second half of the month, especially in the third quarter, is more beneficial than cupping at the beginning or end of the month. Al-Muwaffaq al-Baghdaadi said: The body fluids (humours) flow heavily at the beginning of the month and calm down at the end, so the best time to let the blood flow is in the middle of the month.” It is clear from the above that the ahaadeeth which specify a particular time, when taken as a whole, indicate that there is a basis for this, especially since the words of the doctors are in agreement with it. If the seventeenth or nineteenth or twenty-first of a hijri month happens to be a Thursday, this is the best possible time for cupping, but this is not to say that it is not good to do it at other times. As a form of medical treatment, cupping should not be restricted to any particular time; it should be done as needed by the patient. It is essential to make sure that you do it properly; cupping should be done by one who is experienced and he or she should use instruments that are properly cleaned and sterilized. The cupper must also ensure that no blood reaches the stomach of the patient. We ask Allaah to help us and you to follow the Sunnah. May Allaah bless our Prophet Muhammad. References Fath al-Baari by Ibn Hajar, 10/149. Sharh al-Zarqaani ‘ala al-Muwatta’, 2/187. Al-Mughni by Ibn Qudaamah, 1/184. Zad al-Ma’aad by Ibn al-Qayyim, 4/60.

https://islamqa.info/en/answers/3268/hijama-in-islam-what-is-the-best-time

G_ID_06262

Rulings on mosques

803

What to do with a Guide Dog when entering a Mosque

Question Assalaam alaikum I am desiring to embrace Islam, however I have a slight concern. I am legally blind and use a guide dog for mobility purposes. I have been informed that I have no problems being a Muslim and having a guide dog due to my disability. However, I am concerned at the reaction that I get from other Muslims when I approach an Islamic Center. I do not want to offend but without the assistance of the guide dog I am unable to travel to a Masjid or Islamic center alone. With who should I discuss this situation i.e., an Imam? I sometimes feel I am at a "stalemate" . Thank you for your help.

Praise be to Allah.Al-hamdu lillaah. (All praise be to God Almighty, Allaah.) To the dear noble inquirer: You have reached the doorstep of entering into Islam and are hesitant due to concern over what you may face vis-à-vis the response of fellow Muslims regarding the dog you use to guide you to the masjid or Islamic center. Let me assure you that the matter is simple and much easier to deal with than you may think. You are a man for whom Allaah has ordained blindness as a trial, and there is little or no practical recourse for your daily movement, coming and going, other than a trained guide dog. Whereas keeping a dog without due need is censured and objectionable according to Islamic shari’ah (due to its filth and uncleanness), in your case keeping a dog is clearly for an urgent need and not out of custom, tradition, or love for owning the dog itself. So perhaps you have a valid excuse regarding this issue, Allaah willing. I can’t imagine that you would require to enter the mosque or Islamic center with the dog; rather, you most likely would leave him outside and enter for worship, attending a religious gathering, or to learn and ask about matters concerning your religion. As long as the case is as such, the issue is solved and the matter is settled. If you leave the dog at a distance from the entrance to the mosque, then whoever among the Muslim does not welcome you warmly would clearly be committing a mistake. You could also contact the director of the Islamic center or whoever fills such a position, in order to explain to him your situation. I would expect him to assume the responsibility for informing those who administer as well as attend the mosque. If you like, feel free to take this response as a letter to him and ask him to peruse it, and I am confident you will find only goodwill and cordiality, Allaah willing. In closing I would like to welcome you to the religion of Islam and send you a warm salutation and an extraordinary congratulations on your desire to accept the religion. I urge you to hasten in taking the greatest step of your life since your mother gave birth to you, and would like to leave you with glad tidings regarding the disability with which you are afflicted. In fact, you will receive a great reward for your blindness if you accept Islam, as per the saying of our Prophet Muhammad (peace be upon him) [translation of the meaning]: "Verily Allaah has said, ‘If I afflict one of My worshippers with a trial regarding his two dearest ones (i.e., his eyes) and he is patient and perseveres, I will compensate him for them Heaven.’ " (Hadeeth al-Bukhari, Fath ul-Baari #5653) We ask Allaah to open your heart to the truth and to assist you in holding fast to it, and Allaah is the One Who Guides to the true path of righteousness.

https://islamqa.info/en/answers/803/what-to-do-with-a-guide-dog-when-entering-a-mosque

G_ID_02738

Conditions of marriage

1077

A man accepting Islam can remain married to Christian wife

Question I have been considering accepting Islam for a number of years now. However, I am married to a devout Mormon (LDS) woman, and have ... children, whom I have promised to raise in her religion. My question has two parts: First, what is the position of a man accepting Islam with a Christian wife, and practicing Islam independently of her, and Second, what of a promise to raise my children in a religion other than Islam. Obviously, I would seek to expose them to Islam, but I am wondering about things such as supporting her desire to have them attend her church, etc.Thanks very much, (name witheld).

Praise be to Allah.Dear (name witheld), As-salaamu 'ala man ittaba'a al-huda (peace be upon those who follow the true guidance). I was delighted to learn of your serious consideration and possible intention to accept the Islamic religion. No doubt that step would be the greatest thing in the entire NN years of your life. This step is the one that will protect you from the everlasting punishment of Hell and open to you the path to Heaven after death and will result in success and happiness in this life and the hereafter. I advise you to hasten with your decision and do not hesitate and postpone. You seem to me to be of sound wisdom that will lead you the path of truth by the will of God (Allaah). As for your first question, it is permissible in the Islamic religion for a Muslim to marry a woman from the People of the Book (Christain or Jew) if she is chaste (i.e. of high moral character) and virtuous, as Allaah has stated in the noble Qur'aan (interpretation of the meaning of verse number 5 in the chapter entitled "Al-Maa'ida," The Table): "This day are (all) things Good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time, when you give them their due dowers, and desire chastity, not lewdness, nor secret intrigues (girlfriends or lovers)..." Based on this verse, your marriage contract will remain valid if you accept Islaam and become a Muslim, and it will not require renewal. Your remaining with your current wife is permissible as long as she is virtuous and chaste in marriage. As for your second question, the child in Islamic law must follow the Muslim among his or her parents, and it is the Muslim parent's right and responsibility to ensure his or her proper upbringing, guidance, and supervision. Your statement that you would seek to expose your children to Islaam is a wise and judicious foresight. And we hope that with the passing of time that they will be convinced of this religion and implement it in their lives. No doubt that you will face some difficulty in convincing your wife to raise your children in the Islamic religion considering the promise you have made to her. However, the use of wisdom and gentle judgment will aid you, God willing, in overcoming this difficulty. This is important especially considering that it is expected that you will exert a concentrated effort in inviting your wife to Islam, since if she accepts it, the problem will be solved from its roots. In any case, and no matter what the results, the first step towards success will be your accepting the religion of Islaam yourself. We pray to God (Allaah) the Almighty and Magnificent that He eases your affairs and brings you success in finding the path of truth and that he guides your entire famliy to Islam. I would be more than happy to dicuss any other questions or concerns you may have. Salaam. Peace.

https://islamqa.info/en/answers/1077/a-man-accepting-islam-can-remain-married-to-christian-wife

G_ID_16992

Honouring parents

3496

How to make up for disobedience towards parents after they have died

Question If a person was disobedient towards his parents, and they died angry with him, how can he put things right so that they will not ask him to put it right in the Hereafter?

Praise be to Allah.There is no way to stop them asking him to put things right in the Hereafter, but now that he has felt regret for what he did, he should make lots of du;aa; for them and ask Allaah to forgive them, give charity on their behalf if he can, honour the friends etc, whom they loved, uphold their ties of kinship, pay off their debts and do whatever else he can.

https://islamqa.info/en/answers/3496/how-to-make-up-for-disobedience-towards-parents-after-they-have-died

G_ID_13767

Rulings on dress

2843

Colours which are encouraged (mustahabb), disliked (makruh) and forbidden (haram) in men’s and women’s clothing

Question Are there any colours which a muslim/muslimah cannot wear eg red garments

Praise be to Allah.Before we answer this question we should note an important point, which is that the basic principle regarding colours of clothes for men and women is that all colours are permissible except where there is a shar’i text forbidding a certain colour for men or women. There are shar’i texts which encourage the wearing of certain colours and forbid the wearing of other colours, such as the following: Black: Umm Khaalid bint Khaalid said: “The Prophet (peace and blessings of Allah be upon him) was brought some clothes, among which was a small black khameesah [garment]. He said, ‘Who do you think we should give this to?’ The people remained silent. Then he said, ‘Bring me Umm Khaalid,’ and she was carried to him. He took the khameesah in his hand and put it on her, and said, ‘May you live long and wear it out.’ There was a green or yellow mark on it, and he said, ‘O Umm Khaalid, this is sanaah (good),’ and sanaah is an Abyssinian word.” (Reported by al-Bukhaari). Jaabir (may Allah be pleased with him) said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) on the day of the Conquest of Makkah, wearing a black turban.” (Reported by Muslim). ‘Aa’ishah (may Allah be pleased with her) said: “I made a black burdah (cloak) for the Messenger of Allah ( ) peace and blessings of Allah be upon him), and he wore it, but when he sweated in it he detected the smell of wool on it, so he took it off, because he used to like pleasant smells.” (Reported by Abu Dawood. Al-Haakim (4/188) said: it is saheeh according to the conditions of the two shaykhs. Al-Dhahabi agreed with him. Shaykh al-Albaani said in al-Saheehah (5/168, no. 2136): It is as they said. Abu Dawood named a chapter in his Su “Bab fi’l-Suwaad (chapter on black clothes)”. The author of ‘Awn al-Ma’bood (11/126) said: The hadeeth indicates that it is permissible to wear black and that there is nothing makrooh in doing so). Black is permissible for both men and women alike. One of the false innovations (bid’ah) connected to this colour is the practice of deliberately wearing black at times of bereavement, which also involves imitating the Christians. Shaykh Muhammad ibn Saalih al-‘Uthaymeen said (Fataawa Islamiyah, 3/313): “Wearing black at times of bereavement is a false symbol that has no basis. At times of bereavement people should do what is commanded in Islam, which is to say ‘Innaa Lillaahi wa inna ilayhi raaji’oon. Allahumma ajirni fi museebati wa’khluf li khayran minhaa (Truly! To Allah we belong and truly, to Him we shall return. O Allah, reward me for my calamity and compensate me with something better than it).’ If a person says this with faith and the hope of reward, Allah will reward him for that and will replace what he has lost with something better.” He also said: “Allocating certain clothes for mourning is an act of bid’ah (innovation) in our opinion, and because it could indicate that a person is discontent with the decree of Allah.” White: Abu Dharr (may Allah be pleased with him) said: “I came to the Prophet (peace and blessings of Allah be upon him) and he was wearing a white garment and was asleep. I came back to him (later), and he had woken up…” (Reported by al-Bukhaari in his Saheeh, in a chapter he called Baab al-Thiyaab al-Beed (Chapter on white clothes)). Al-Bukhaari reported that Sa’d said: “I saw on the left of the Prophet (peace and blessings of Allah be upon him) and on his right two men wearing white clothes on the day of Uhud. I never saw them before or since.” These two men were Jibreel and Mikaa’eel, as al-Haafiz Ibn Hajar mentioned in al-Fath (10/295). White is a colour recommended (mustahabb) for the living to wear and for the dead to be shrouded in, as was stated in the hadeeth narrated by Ibn ‘Abbaas, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Wear your white clothes, for they are the best of your clothes, and shroud your dead in them.’” (Reported by Abu Dawood and al-Tirmidhi; classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz (p. 82)). White is also the preferred colour for men’s ihraam (special garments for Hajj), which consists of an izaar (lower garment) and a rida’ (upper garment). Green: Abu Ramthah said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) wearing two green garments.” (Reported by al-Tirmidhi, who said, this is a ghareeb hasan hadeeth, and by al-Nisaa’i, 5224). Red: It was reported that wearing pure red is forbidden for men, but not for women, because of the hadeeth of Ibn ‘Umar: “The Messenger of Allah (peace and blessings of Allah be upon him) forbade mafdam” (reported by Imaam Ahmad and Ibn Maajah, 3591). Mafdam is something that is filled with red safflower dye. According to the commentary of al-Sindi on Su al-Nisaa’i, mafdam is something that is filled with red. It was reported that if ‘Umar saw a man wearing a garment dyed red with safflower, he would pull him aside and say, “Leave this for the women.” (Reported by al-Tabari). ‘Abd-Allah ibn ‘Amr said: “A man who was wearing two red garments passed by the Prophet (peace and blessings of Allah be upon him) and greeted him with salaam, but the Prophet (peace and blessings of Allah be upon him) did not respond.” (Reported by Abu Dawood and al-Tirmidhi, and classed as hasan by al-Bazzaar, who said: we know it only through this isnaad, which includes Abu Yahya al-Qattaat, who is a disputed figure). There were several suggestions as to why men are forbidden to wear red, including the following: because it is the dress of the kuffaar because it is the adornment of women, so forbidding it is a way of discouraging the imitation of women because it is vanity and does not befit a decent man to wear it The prohibition applies only to garments that are dyed completely red. Garments that contain another colour such as white, black, etc. are not forbidden. This is how the ahaadeeth that speak about the red hullah should be interpreted, such as the hadeeth of al-Bara’ (may Allah be pleased with him) who said: “The Prophet (peace and blessings of Allah be upon him) was of average height. I saw him wearing a red hullah, and I have never seen anything better than it.” (Reported by al-Bukhaari, 5400). The Yemeni hullah usually has stripes of red and another colour, it is not pure red. Ibn al-Qayyim, may Allah have mercy on him, said: “The clothing (of the Prophet (peace and blessings of Allah be upon him)): Abu’l-Waleed told us Shu’bah told us from Abu Ishaaq who heard al-Bara’ (may Allah be pleased with him) saying: ‘The Prophet (peace and blessings of Allah be upon him) was of average height. I saw him wearing a red hullah, and I have never seen anything better than it.’ The hullah consists of an izaar and a rida’ (lower and upper garments)… It is a mistake to think that it was pure red and not mixed with any other colour. The red hullah is two Yemeni garments woven with red and black stripes like all the other Yemeni garments… But pure red is emphatically forbidden. In Saheeh al-Bukhaari it is stated that the Prophet (peace and blessings of Allah be upon him) forbade red saddlecloths (or blankets) … With regard to red garments in general and red broadcloth, etc., the issue is still under discussion, but it is very disliked (makrooh).” (Zaad al-Ma’aad, 1/139). And Allah knows best.

https://islamqa.info/en/answers/2843/colours-which-are-encouraged-mustahabb-disliked-makruh-and-forbidden-haram-in-mens-and-womens-clothing

G_ID_16997

Honouring parents

322

A Muslim treatment of mother who is an unbeliever

Question My wife's mother has in effect cut herself off from her daughter in recent times. Whilst there was some form of communication it was often quite turbulent and heated. My wife has tried a number of times to re-establish contact yet her mother refuses, quite stubbornly, to reply. We are both reverts and have often felt that our acceptance of the religion has played some part in her mother's negative attitude. I would be grateful if you could advise us on what me might possibly do to rectify this situation. Jazak Allahu Khairan

Praise be to Allah., The reactions of non-muslim mothers towards their children's embracement of Islam varies. Some mothers are peaceful and passive considering this as a personal matter which does not affect the relationship between the mother and her son or daughter. In such cases more piety by the child towards his or her mother will make the mother admire and respect Islam. Other mothers adopts a more stubborn approach at the beginning but the mother finally gives in and accepts the new religion as a fact of life after she sees the child's determination and persistence which could lead the mother herself to embrace Islam. In the third case we find that some mothers are constantly stubborn to the extent that she might hurt and oppress her son or daughter. Usually such mothers are blindly prejudice because they consider that her son or daughter had gone astray by leaving the faith of his fathers and ancestors and she must do something to help go back to the right path (according to the mother). The following are three stories that took place at the time of the Prophet, Peace and Blessings be Upon Him, that involved three of the Sahaba (Companions of the Prophet, Peace and Blessings be Upon Him) which illustrates the reactions of their mothers after they embraced Islam: Story #1 On the authority of Asmaa' Bint Abi Bakr she said "My mother came to visit me one day. At that time she was still a polytheist and there was a pledge between the Prophet, Peace and Blessings be Upon Him, and Quraish (one of the great tribes in Arabia that lived in Mecca in the pre Islamic Period of Ignorance who used to enjoy great spiritual and ficial powers). I requested the Prophet's, Peace and Blessings be Upon Him, religious verdict and said: Oh Prophet of Allah, my mother came to visit me, seeking my help; should I keep a good relationship with her? Yes, keep a good relation with her said the Prophet, Peace and Blessings be Upon Him:. Reported by Bukhari and Muslim, and this narration is listed in Sahih Muslim under # 1003. In another version narrated by Ahmad, on the authority of Asmaa' Bint Abi Bakr she said " My mother came to visit me when she was still a polytheist and she was living amongst Quraish. She was desirous, meaning in need, so I asked the Prophet, Peace and Blessings be Upon Him, and said: Oh Prophet of Allah my mother came to me and she is a polytheist and she needs help. Should I keep a good relationship with her? He said yes maintain a good relationship with her. Story #2 On the authority of Abu-Huraira, who said: I used to call my mother to Islam when she was still a polytheist. One day, while I was calling her she mentioned something about the Prophet , Peace and Blessings be Upon Him, that I detested. So I went to see the Prophet, Peace and Blessings be Upon Him, while crying and told him: I used to call my mother to Islam and she would refuse. I called her today and she mentioned something about you that I detested. Please invoke the blessings and guidance of Allah on her. Then the Prophet, Peace and Blessings be Upon Him, said: O Great Allah guide the mother of Abu-Huraira. So I left full of hope because of the Prophet's supplication for my mother. When I reached home I found that the door was partially closed. My mother heard my footsteps and said: Stay still Abu-Huraira, then I heard the water running; he added my mother performed body ablution, put on her cloths and hurriedly opened the door without her head-cover and said: "None has the right to be worshipped but Allah and Muhammad, Peace and Blessings be Upon Him, is the Messenger of Allah". I went back to the Prophet, Peace and Blessings be Upon Him, crying of joy and told him: I am bringing you good news; Allah answered your prayers and guided the mother of Abu-Huraira. The Prophet, Peace and Blessings be Upon Him, praised and glorified Allah and said: this is good. I said: Oh Messenger of Allah, pray to Allah to make me and my mother beloved by Allah's believing slaves and make us love them. The Prophet, Peace and Blessings be Upon Him, said: Oh Allah, make this little slave of Yours and his mother (meaning Abu-Huraira and his mother) become beloved by your believing slaves and make the believers love them. Ever since, there was not a believer who heard of me, even without seeing me, that did not love me. Reported by Muslim in Sahih Muslim (Muslim Authentic volumes) under # 2491. Story # 3 On the authority of Saa'd (Ibn Abi Waqas May Allah be pleased with him) who said that verses of the Qur'an revealed his story. He said Um Saa'd (his mother) swore not to talk to him ever nor eat or drink until he renounces Islam. She said: You claim that Allah commanded you to obey your parents. I am your mother and I order you to do this ( to renounce Islam). He said: She stayed with nothing to eat or drink for three days until she fainted because of strain. Then one of her other sons named Umarah gave her water to drink. And she started to imprecate against Saa'd, then Allah revealed this verse in the Qur'an, which translates to the meaning of And We have enjoined on man to be good and dutiful to his parents; but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return and I shall tell you what you used to do Verse 29:8 - Surah 29, Al Ankabut. This Hadith is narrated by Imam Ahmad in his Musnad and in Sahih Muslim in his Sahih under # 1748. Also, Allah revealed another verse in the Qur'an, which translates to: "But if they (both) strive with you to make you join in worship with Me others that if which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do"( 31:15 - Surah Luqman). Based on the above stories one can determine how to deal with a non believing mother and can draw the following significant conclusions: The importance of good presentation of Islam to the non believing mother and to try to kindly persuade her and to strive to convince her as Abu Huraira did (story # 1) Continue to do good to the non believing mother and to remember that her disbelief does not justify disobedience by the son or daughter and that doing her good does not contradict with your innocence of her as a non believer, on the contrary as it is stated in Verse 31:15 above, Allah has commanded us to treat the non believing parents kindly even if they strive to make their child a polytheist because of their rights as parents hoping that they will embrace Islam. Continue to sincerely pray and supplicate for the non believing mother hoping that Allah may guide her, as evident in Abu Huraira's story (story #2). The divine guidance of Allah may come after continuous strive by the child and strong objection of the mother as in Abu Huraira's story, therefore the son should never surrender or give up but should continue to pray and supplicate for the non believing mother. Regardless of how hard does the non believing mother strive to make the son renounces Islam, and the pressure she will exercise against her son such as refusing to eat or invoking upon him , the son should never surrender or give in nor should he retrocede away from the righteous path as one of the Sahaba said to his non believing mother in a similar situation: :If you had one hundred (100) souls and it all left your body one after the other I will never give up my religion (Islam)". It seems that the mother in question deliberately oppresses her daughter through estrangement which makes her emotional torn but that should never weaken the muslim or shake his faith and belief in his religion. There is no objection to make the non believing mother understand that you are not going to retrocede , however she (the mother) can kindly ask for anything and she will be immediately answered to it except for giving up this religion. We ask Allah to quickly guide her to the righteous path and give you patience to call her to Islam and lead you to the righteous and correct way.

https://islamqa.info/en/answers/322/a-muslim-treatment-of-mother-who-is-an-unbeliever

G_ID_05709

Essentials of prayer

50

What to Do If You Miss the First Tashahhud

Question What should one do if one forgets the first tashahhud (sitting after the second rak’ah)?

Praise be to Allah.If one forgets the first tashahhud , stands up for the third rak`ah and starts the recitation of Al-Fatihah, then according to the majority of scholars, he should not return back to the sitting position. If he does return knowing that his return is unapproved of, his prayer will be nullified because he has already started another obligatory act. Due to his missing the wajib (i.e., tashahhud ) he is forced to make the prostrations of forgetfulness . The evidence is the hadith narrated by Al-Mughirah bin Shu‘bah that the Prophet (peace and blessings be upon him) said: If the Imam stands up after the second rak`ah, and remembers that he has to sit, before he straightens himself (upright), then he should sit down, and if he straightened upright, he should not sit and make two prostrations of forgetfulness . (Abu Dawud, No. 1036; Silsilah Al-Sahihah, 321) In short, if someone stands up for the third rak`ah, forgetting the tashahhud , he is in one of the three situations: He remembers it before standing up straight: then he should return to tashahhud. He remembers after standing up straight, and before starting the recitation of Al-Fatihah: then it is better for him not to sit, but if he sits his prayer will be correct. He remembers it after starting the recitation of Al-Fatihah: then he is not allowed to return to tashahhud. (al-Mughni 1/677) These three cases have been deduced from the above Hadith. And Allah knows best.

https://islamqa.info/en/answers/50/what-to-do-if-you-miss-the-first-tashahhud

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On what is zakah due

480

Zakat on retirement income

Question Is zakat due on Mutual Funds investments that are in a RRSP (Registered Retirement Savings Plan) account? If yes, then is it due on the total value or only on that portion which will be available after Income Tax has been deducted at source? (RRSP is the Canadian equivalent of the U.S. 401K Plan. Under this scheme, one can save money towards future retirement income and defer current Income Tax on the portion of the income that is being saved in the plan. The deferred income tax is later deducted at source when the funds are eventually withdrawn from the plan; however, since the withdrawals are usually done after retirement (when there is no other significant source of income), one ends up being taxed at a substantially lower tax rate. Naturally, withdrawal prior to retirement will incur higher tax rates.)

Praise be to Allah. If a person receives an amount of money that he could not have received before, like a bonus or lump sum paid at the end of a period of work, or on retirement, no zakat is due for the time that has passed. Zakat must be paid on whatever is left of that money after an entire Hijri year has passed. If tax or anything else is deducted, then zakat is due only on the amount which the person receives, and after one year has passed. And Allah knows best.

https://islamqa.info/en/answers/480/zakat-on-retirement-income

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Full ablution

2065

Unable to perform Ghusl

Question My health is not very well and I get tired very easily. Sometimes I become clear from menses early in the morning at fajr time. Due to my health, making ghusl at that time would be a hardship for me. What should I do?

Praise be to Allah.Lord of the Worlds. First of all, we pray to Allaah to grant you healing and good health. With regard to your question, if you become pure (i.e., your period ends) at the time of fajr (the pre-dawn prayer), then it becomes obligatory to perform ghusl (complete ablution) in order to perform the prayer. If you are not able to do ghusl because of your illness and inability to do it, then you should do tayammum (“dry ablution”). This means that you should strike bare earth once with the palms of your hands, then wipe your face, and the back of each hand with the palm of the other, then you should pray. And Allaah knows best. May Allaah bless our Prophet Muhammad.

https://islamqa.info/en/answers/2065/unable-to-perform-ghusl