kingkaung/islamqainfo_parallel_corpus · Datasets at Hugging Face

G_ID_04882

Full ablution

975

What Are the Reasons for Ghusl?

Question What are all the conditions when ghusl is compulsory? Is the only time you have to do it is after seminal discharge?

Praise be to Allah.When is ghusl required? The causes that make ghusl a must are: The emission of semen, because the Prophet (peace and blessings of Allah be upon him) said: "What requires water (ghusl ) is if you see water (i.e., semen) coming out of you." (Muslim, no. 1/269) Contact between the genitals , because the Prophet (peace and blessings of Allah be upon him) said: "If one part enters the other part (in another report: if one part touches the other part), then ghusl becomes obligatory." (Ahmad and Muslim, no. 526) This ghusl is obligatory whether or not fluid (semen) is released. "Touching" here refers to the entry of the tip of the penis into the vagina, not mere touching. Menstruation and nifas (post-natal bleeding), because Allah says (interpretation of the meaning): ". . . And when they have purified themselves, then go in unto them as Allah has ordained for you. . ." [al-Baqarah 2:222] The Prophet (peace and blessings of Allah be upon him) said to Fatimah bint Hubaysh, may Allah be pleased with her: "When your period starts, stop praying, and when your period ends, perform ghusl then start praying again." (Al-Bukhari, Fath, 309) Death: the dead - apart from a martyr slain in battle - must be washed (ghusl), because when his daughter Zaynab died, the Prophet (peace and blessings of Allah be upon him) said: "Wash her with water three or five times, or as many times as you see fit." (Al-Bukhari, al-Fath, 1175) When a man who was in a state of ihram was killed by his riding-beast, he said: "Wash him with water and lote leaves and wrap him in his two garments, but do not embalm him or cover his head, for he will be raised on the Day of Resurrection pronouncing the Talbiyah." (Al-Bukhari, Fath, 1186) There are other types of ghusl about which the scholars differed as to whether they are obligatory, such as performing ghusl on Fridays, or whether a person who becomes Muslim needs to perform ghusl upon entering the Faith. When is ghusl recommended? There are types of ghusl which are encouraged, such as: ghusl on the two ‘Eids ; ghusl after washing a dead body; ghusl before entering the state of ihram or entering Makkah; ghusl for a woman who is suffering from istihadah (abnormal non-menstrual bleeding) before every prayer; ghusl after being unconscious; and ghusl after burying a mushrik. (Tamam al-Minnah by al-Albani, p. 120) And Allah knows best.

https://islamqa.info/en/answers/975/what-are-the-reasons-for-ghusl

G_ID_15460

Backbiting and gossip

99

Repentance From Backbiting and Informing Victim

Question I have committed backbiting involving a person or a group of people, or have unjustly slandered some people regarding things with which they didn't have anything to do. Is it a condition of repentance that I should inform them and seek their pardon? And if this is not required then how do I repent?

Praise be to Allah.The answer will depend on the nature of the interests of the people involved. If the case is such that if he were to inform them of what he had once said about them, it would not be likely to increase their anger, then, he should do that and seek their forgiveness. He may then tell them - in general terms, and without offering details - that he had wronged them in the past by expressing such sentiments about them that were not right and just, and that now he has repented and seeks their forgiveness. But if the case is the opposite, that is, the fear is that if he told them of the previous backbiting or slander, they will - and in most cases that is most likely to happen - be angry with him, or will not be satisfied with the general terms, rather, will demand to know all the details, which is sure to provoke them to anger, then, in such a case, it is not obligatory on him to let them know and seek their forgiveness for the sharee'ah (Islamic law) does not order adding insult to injury. And informing a person who was in a happy mood, of things that will evoke feelings of distress or anger, is something against the purpose of the sharee'ah, which enjoins the spread of happiness and brotherliness. In fact, sometimes such action may give place to animosity where there was love. In such situations it is enough to repent in the following manner. Evoke in oneself the feeling of regret, and seek forgiveness from Allah accompanied by the conviction that it was an abominable and unlawful thing in which he had indulged. Try and make up for what he had said earlier before others by denying the presence of things and qualities he had alleged were in them and clear the person or persons involved. Follow up by mentioning and asserting good qualities of those he had spoken ill of in the presence of the same people in whose company he had slandered them. Defend the people he had slandered when they are slandered in his presence. Pray to Allah in private to forgive the sins and shortcomings of those he had wronged. (See Madarij Al-Salikin, and Al-Mughni with explanatory notes for further elucidation). You must note, dear brother Muslim or sister Muslimah, that there is a difference between the material rights of the people and non-material rights, between backbiting and defamation. When the material rights are returned to the people, they are put to some use and cause increase in happiness, and therefore they must not be put under the mattress. Whereas non-material rights, such as those concerning a man's honor, when returned to the people can only cause increase in distress. And Allah knows best.

https://islamqa.info/en/answers/99/repentance-from-backbiting-and-informing-victim

G_ID_04885

Full ablution

52

Urinating while showering (making ghusl)

Question Assalam, I have a question that pertains to impurity. Once we enter the shower, intending to do ghusl, then it is accepted. But what if one urinates while showering? Does his ghusl become void? What i am meaning to say is that, is it ok, if after one urinates to continue washing himself and complete ghusl again?

Praise be to Allah.There is no objection against one urinating while making ghusl. If the intention of ghusl was to purify oneself of janaba or major impurity, then he should complete his ghusl. If the intention was to purify himself of al-hadath al-asghar (minor impurity), he must renew his niyyah (intention) to cleanse himself of his state of impurity and it enough to make wudu' washing the body parts normally washed during wudu'.

https://islamqa.info/en/answers/52/urinating-while-showering-making-ghusl

G_ID_04886

Full ablution

3

Time of occurence of janaba unknown.

Question If a man sees the signs of sexual discharge impurity (janaba) on his clothes, and he is not sure when the discharge occurred, and several prayers have passed, what should he do?

Praise be to Allah.If a man sees the signs of sexual discharge impurity (janaba) on his clothes, and he is not sure when the discharge occurred, and he had performed several prayers (salaat) not knowing, he has to perform major ablution (ghusl) and repeat the salaat from the most recent sleep in which he was wearing this clothes. However, if he finds out that the janaba was from a previous sleep, then he should repeat salaat from the last sleep he thinks the janaba occurred1. The references (adillah) on the religious duty of performing ghusl due to janaba in preparation for salaat are many, one of which is Allah's command in the Qur'an, a translated meaning of which is: "O' You who believe, do not get approach salaat while you are drunk until you know what you are saying, nor while impure due to sexual discharge (junob) unless you are traveling about until you perform ghusl" (4:43). And Ali's narration (hadith), (may Allah be pleased with him), in which he said "I was a man with frequent urethral discharge, so I kept performing ghusl until the skin of my back started cracking, so I mentioned this to the Prophet peace be upon him (or it was mentioned to him) so the messenger of Allah (peace be upon him) said, "Don't do ghusl if you see urethral discharge, just wash your male organ and perform wudu' same as wudu' of salaat. If semen appears, then perform ghusl"2. This hadith indicates that appearance of semen requires ghusl whereas urethral discharge only needs washing of the sexual organ followed by wudu'.From the book What Should You Do in the Following Situtations...? 1 Al-Mughni ma'a al-Sharh il-Kabeer 1/199. 2 Narrated by Abu Dawood number 206 and verified sahih by Albani in Arwaa' al-Ghaleel number 125.

https://islamqa.info/en/answers/3/time-of-occurence-of-janaba-unknown

G_ID_03332

Invalid marriages

95580

He lived in sin with his girlfriend and had a child from her and he wants to marry her

Question I live in the west and during the last three years I got to know a kitaabi girl (from the people of the Book – Jewish or Christian), and the relationship between us deepened. That was with the approval of her family and mine. After that we had a daughter and we applied for a civil marriage, but the court refused to marry us because the girl has not yet reached the age where marriage is allowed in that country. I had no choice but to go to the imam of our mosque and the girl’s guardian, and two witnesses of good character came, and we got married in this manner. Is the marriage legitimate according to sharee’ah? Do I have to do anything because of the previous years that I spent with this kitaabi girl without being married? Please advise me, may Allaah reward you with good.

Praise be to Allah. Firstly: Undoubtedly you did something very wrong for yourself and your religious commitment when you agreed to form a haraam relationship with a Christian woman. As for yourself, that is by committing the sin of zina for which Allaah warns of a severe punishment and decrees the hadd punishment in this world: one hundred lashes for one who is not married and stoning to death for one who is married. As for your religious commitment, that is by giving a bad example of Islam and its morals and rulings to those kuffaar, whether in the land where you live or the family of the woman with whom you are living. How can they respect Islam and the Muslims when they do not see any difference between you and others of the people of the Book? What you –and your family who knew of your sin – must do is repent sincerely from this great sin. You should realize that you did not only fall into the sin of zina which Islam warns against even approaching, but you persisted in that and lived with the woman as man and wife. This makes your sin worse than the sin of others who may fall into the sin of immorality without continuing or persisting in it. Allaah says (interpretation of the meaning): “And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse __and whoever does this shall receive the punishment. 69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; 70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful” [al-Furqaan 25:68-70] For more information on the greatness of Allaah’s grace in accepting the repentance of His slaves and that He accepts the repentance of the penitent no matter how serious and numerous their sins, please see the answers to questions no. 624, 13990, 47834, 23485 and 20983. Secondly: It should be noted that it is not permissible for you to marry this kitaabi woman unless you repent sincerely to Allaah, and until you are certain that she will not commit immoral actions with anyone and that she will not have boyfriends. This is one of the conditions of marriage to a kitaabi woman. Allaah says (interpretation of the meaning): “The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends” [al-Maa'idah 5:5] What you should have done was to tell the one who did the marriage contract for you about your situation and hers, so that he could have enjoined you to repent and told you of the conditions of her being chaste and avoiding zina, and so that you could wait for one menstrual cycle until it was established that she was not pregt, or until she gave birth if she was pregt. Ibn Qudaamah (may Allaah have mercy on him) said: If a woman commits zina, it is not permissible for the one who knows of that to marry her unless two conditions are met: 1- That her ‘iddah has ended. If she is pregt as the result of zina then her ‘iddah ends when she gives birth, and it is not permissible to marry her before she gives birth. 2- That she repents from committing zina. And he said: If both conditions are met, it is permissible for the zaani (the man who committed zina) or anyone else to marry her according to the majority of scholars, including Abu Bakr, ‘Umar and his son, Ibn ‘Abbaas, Jaabir, Sa’eed ibn al-Musayyab, Jaabir ibn Zayd, ‘Ata’, al-Hasan, ‘Ikrimah, al-Zuhri, al-Thawri, al-Shaafa’i, Ibn al-Mundhir and ashaab al-ra’y. Al-Mughni (7/108, 109) Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: It is not permissible to marry a woman who has committed zina until she repents. If a man wants to marry her then he must wait for one menstrual cycle to establish that she is not pregt before doing the marriage contract with her. If it turns out that she is pregt, it is not permissible for him to do the marriage contract with her until after she gives birth. Al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah (2/584) You do not have the right to do the marriage contract in the courts that govern by man-made laws, or in their churches, rather what you did by asking the imam of the mosque to do the marriage contract was the right thing to do. There is nothing wrong with confirming it in the courts for official purposes. The scholars of the Standing Committee said: If the proposal and acceptance are completed, along with all the other conditions of marriage, and it is free from any impediments, then it is valid. If confirming it legally (in the civil court) could serve some shar’i interests of both parties, both now or in the future, then that must be done. Fataawa al-Lajnah al-Daa’imah (18/87). And they said: If the marriage contract is not recognized and no rights will be granted unless it is confirmed in a non-shar’i court, then this does not affect the validity of the marriage, but there is nothing wrong with confirming it in a non-shar’i court if the aim is to record it for official purposes. Fataawa al-Lajnah al-Daa’imah (18/87). Thirdly: As for your daughter, she is the product of an illegitimate relationship and it is not permissible for her to be named after you, rather she should be named after her mother. It was narrated from ‘Amr ibn Shu’ayb from his father that his grandfather said: The Prophet (peace and blessings of Allaah be upon him) ruled that whoever was born to a slave woman whom his father did not own or to a free woman with whom he committed adultery, then he cannot be named after him and he does not inherit from him, even if the one whom he claims is his father acknowledges him. So he is the product of zina, whether his mother was a free woman or a slave. Narrated by Abu Dawood (2265) and Ibn Maajah (2746); classed as hasan by al-Albaani in Saheeh Abi Dawood. The scholars of the Standing Committee said, concerning a similar case: The daughter mentioned, who is the result of illicit relations with her mother, is not your daughter according to sharee’ah, and it is not permissible for her to be named after you, because she was born from haraam water, which is zina. So she should be named after her mother and not after the one who committed zina with her. Fataawa al-Lajnah al-Daa’imah (18/321, 322) If it is not possible to name the child after the mother in the land where the mother lives, she may be given a name which does not belong to anyone in particular, so she may be given a name to use in official papers and documents. See also the answer to question no. 12283 – which is important – and also 117, 33591, 2103 and 33615. We should also remind you that it is haraam to settle in a kaafir land, and you should learn a lesson from what happened to you and try to leave that land and settle in a Muslim country where you will see Islam being practised openly and you will be able to raise your children to follow Islam, be chaste and have good attitudes. See the answers to questions no. 20227 and 45645 for more information on the negative consequences of marrying non-Muslim women. And Allaah knows best.

https://islamqa.info/en/answers/95580/he-lived-in-sin-with-his-girlfriend-and-had-a-child-from-her-and-he-wants-to-marry-her

G_ID_12349

Compensation

98

Returning stolen money when owner not reachable

Question I stole from certain people. Now I have repented, but I do not know where they live. Perhaps another may say," I embezzled some money from a firm which has closed up its business." Or yet another person may say," I pilfered some material from an establishment which has shifted its premises." What shall I do now?

Praise be to Allah.In all these cases it is incumbent upon you to search for them to the extent of your means. If you find them, return them their right. If the owner or owners have died, then their right should be returned to their immediate kin. However, if you cannot locate them, then spend in charity equal amounts on their behalf. Allah will give them the reward of this charity. And if they are unbelievers, Allah will compensate them in some way or other in this world itself, since there are no rewards for the unbelievers in the Hereafter. This is similar to the story that Ibn ul-Qayyim has written in his Madarij Al-Salikin (1/388). He states that a soldier of a Muslim regiment ghalla [i.e., stole from al-ghaneema (the war spoils)]. Then, after some time, he repented and took with him what he had stolen and reported to the commander of the regiment. But the commander refused to accept it back saying, 'And how do I return this to the soldiers [seeing that they have dispersed].' The man then went to a scholar - Hajjaj bin al-Sha'ir [seeking his advice]. He [Hajjaj] told him: 'Listen! Allah knows the army involved and each soldier's name and lineage. Send one fifth of the amount to the one whose right is one-fifth (this is in reference to bait ul-maal, or the central depository in the Islamic government which contains money to be spent in charity, and which receives one-fifth of all spoils of war), and spend the rest in charity in their name and Allah will give convey it to them.' The man did so. And when the news reached Mu'awiyya bin Sufyan [who was then the khalifa], he said: 'That I had been the man who gave that ruling, is dearer to me than half of what I rule over.' Imam Ibn Taymiyya has also given a similar ruling. (See Madarij)

https://islamqa.info/en/answers/98/returning-stolen-money-when-owner-not-reachable

G_ID_12348

Compensation

24

Returning stolen property that has depreciated or become obsolete

Question A man works in an air transport company. He steals a tape-recorder. After many years he repents. Now, should he return the same transistor radio, or a similar model or its equivalent price, especially considering that the original model is not sold in the markets now?

Praise be to Allah.He must return the same piece along with an additional amount equal to the reduction in its value that has resulted due to its usage or the course of time. Of course it is to be accomplished in a suitable manner without causing himself harm. However if that is impractical or infeasible then he can give in charity an equivalent amount in the name of the original owner.

https://islamqa.info/en/answers/24/returning-stolen-property-that-has-depreciated-or-become-obsolete

G_ID_12347

Compensation

23

Returning stolen money when profits have been made from it

Question I swindled some money from some orphans. Then I invested it in a trade and it proved to be very profitable so that it came back to me manifold. But fear of Allah has overtaken me and I want to repent. How do I do it?

Praise be to Allah.The scholars have expressed different opinions. The moderate and most just opinion is that you return the entire original sum to the orphans plus half of the profits, as if you and they had been partners with their capital and your labor, hence the division. This ruling has come from Imam AHED. It is also the opinion of Ibn Taymiyya which his pupil Imam Ibn ul-Qayyim prefers. This also applies to the situation in which you have rustled a cattle which gives birth to calves. The cattle must be returned and the calves must be split. If the original cattle dies then its price plus half of its calves must be returned.

https://islamqa.info/en/answers/23/returning-stolen-money-when-profits-have-been-made-from-it

G_ID_12346

Compensation

98

Returning stolen money when owner not reachable

Question I stole from certain people. Now I have repented, but I do not know where they live. Perhaps another may say," I embezzled some money from a firm which has closed up its business." Or yet another person may say," I pilfered some material from an establishment which has shifted its premises." What shall I do now?

Praise be to Allah.In all these cases it is incumbent upon you to search for them to the extent of your means. If you find them, return them their right. If the owner or owners have died, then their right should be returned to their immediate kin. However, if you cannot locate them, then spend in charity equal amounts on their behalf. Allah will give them the reward of this charity. And if they are unbelievers, Allah will compensate them in some way or other in this world itself, since there are no rewards for the unbelievers in the Hereafter. This is similar to the story that Ibn ul-Qayyim has written in his Madarij Al-Salikin (1/388). He states that a soldier of a Muslim regiment ghalla [i.e., stole from al-ghaneema (the war spoils)]. Then, after some time, he repented and took with him what he had stolen and reported to the commander of the regiment. But the commander refused to accept it back saying, 'And how do I return this to the soldiers [seeing that they have dispersed].' The man then went to a scholar - Hajjaj bin al-Sha'ir [seeking his advice]. He [Hajjaj] told him: 'Listen! Allah knows the army involved and each soldier's name and lineage. Send one fifth of the amount to the one whose right is one-fifth (this is in reference to bait ul-maal, or the central depository in the Islamic government which contains money to be spent in charity, and which receives one-fifth of all spoils of war), and spend the rest in charity in their name and Allah will give convey it to them.' The man did so. And when the news reached Mu'awiyya bin Sufyan [who was then the khalifa], he said: 'That I had been the man who gave that ruling, is dearer to me than half of what I rule over.' Imam Ibn Taymiyya has also given a similar ruling. (See Madarij)

https://islamqa.info/en/answers/98/returning-stolen-money-when-owner-not-reachable

G_ID_12317

Insurance

69

Is It Prohibited to Work for a Life Insurance Company?

Question A friend of mine has gotten an offer from a life insurance company in the USA. He is a student but he must work to support himself and his study. What makes the problem worse is that he must find a job by Sept 97 otherwise he will be illegal and will be kicked out of the country. So my questions are: (1) is working in life insurance companies Haram? (2) Are these circumstances for my friend considered a necessity and can he get this job until get a better one instead of losing everything?

Praise be to Allah.Life insurance is among the most severely prohibited types of insurance if not the single worst one. Life insurance is no doubt a type of gambling, and thus working in this field of employment is prohibited, and it is forbidden to be a partner in helping people towards sin and enmity. While taking into consideration the situation of this brother and the difficulty and distress that he has fallen into, I can but say: (interpretation of the meaning) {And for those who fear Allah, He (ever) prepares for him a way out. And He provides for him from (sources) he could never expect.} [At-Talaq: 2-3] For more details, please see the following answers: 294684, 184222, 285242, 40336, 170654 Allah knows best.

https://islamqa.info/en/answers/69/is-it-prohibited-to-work-for-a-life-insurance-company

G_ID_12314

Insurance

4540

Ruling on accepting compensation for disability caused at a private school

Question i have a deaf sister who became deaf due to cannoing at school a couple of years ago, My questions are,1.how much islamic Obligation is on someone who is completely deaf?2. are we allowed to claim compensation from the school through their insurance which should cover such accidents?jazakhallah khairan for your time, effort and truthful answears.

Praise be to Allah.Firstly, so long as the deaf person is responsible and of sound mind, he is obliged to do all the duties that he is able to fulfil. With regard to the second question, we put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who said: How did she become deaf? We said: through an accident that happened at school, such as a table or chair falling on her, which caused her to become deaf. The school considered itself to be responsible for that. He replied: the responsible party is the one who caused the accident. If it happened that there is no one who can be held responsible, then it is not permissible for her to accept the compensation. Question: Suppose that the school or its administration was responsible, and it is a private school that is run for profit? Answer: The compensation is to be paid by the one who caused the accident. If someone moved the table or an electrical cable and it fell on this girl, then he is responsible and has to pay compensation. Question: If, according to the system in that country, the school is obliged to pay compensation, can these people take it as per the system? Answer: The man is a Muslim, he cannot take people’s wealth except in a lawful manner. And Allaah knows best.

https://islamqa.info/en/answers/4540/ruling-on-accepting-compensation-for-disability-caused-at-a-private-school

G_ID_12312

Insurance

1401

Working for A Company That Covers All Employees with Insurance

Question I read your replay to the question regarding working for a life insurance company. The company I work for provides as part of the benefits package a life insurance policy for all employees. Is this haram on my part even if I had not asked for it? What does one do regarding such a situation if the company does not cancell the policy upon request? May allah bless you for your help.

Praise be to Allah.So long as it is not you who has set up and agreed to the insurance, there is no sin on you working there, so long as the work is permissible. And Allaah knows best.

https://islamqa.info/en/answers/1401/working-for-a-company-that-covers-all-employees-with-insurance

G_ID_17477

Love and the steps that lead to immoral actions

671

In love with a none-believer

Question I am in love with a non believer and I don't want to stop seeing her. What are the options that I have. I thank you tremendously for you time.

Praise be to Allah.Al-hamdu lillaah You have two options; Your first option is: The woman must be a chaste kitaabiyya (be among people of the book, i.e. Christian or Jewish), and in that case you can marry her following what Allaah said (interpretation of the meaning): "and chaste women among the believers and chaste women among those who were given the Scripture (Jews and Christians)" Al-Maidah 4:5. The second option you have is that she converts to Islam and then you marry her. Otherwise, remember the hell fire, and remember what Allaah said in the Quraan (interpretation of the meaning): "And do not marry Al-Mushrikat ( idolatresses, etc.) until they believe ( worship Allaah alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.) even though she pleases you. And give not your daughters in marriage to Al-Mushrikoon until they believe (in Allaah alone) and verily, a believing slave is better than a (free) Mushrik ( idolater, etc.), even though he pleases you. They (Al-Mushrikoon) invite you to the Fire, but Allaah invites (you) to Paradise and Forgiveness by His leave, and makes His aayaat (proofs, evidences, verses, lessons, signs, revelations) clear to mankind so that they may remember ". Al-Baqarah, verse #2:221 The meaning of "a slave woman who believes is better than a non-believer" is simply that she is better than a non-believer who is (free) even if the non-believer pleases you, even if she pleases you, EVEN IF SHE PLEASES YOU! We ask Allaah to show you the truth, and to guide you back to it. May the peace and blessings of Allaah be upon the prophet Muhammad ).

https://islamqa.info/en/answers/671/in-love-with-a-none-believer

G_ID_17475

Love and the steps that lead to immoral actions

217

Is Brother-in-Law Mahram?

Question 1. What is the position of a woman when her husband invites his brother to dinner, does she eat dinner with them, can she serve him? 2. Is the husband’s brother a mahram, can she travel with him?

Praise be to Allah.Can your wife serve your guests? A wife is permitted to serve her husband and his guests if she is wearing complete hijab and nothing of her body can be seen. She is also permitted to sit with them so long as there is no sitting alone with one non-mahram man, wanton display or other cause of temptation involved. As far as eating with them is concerned, if this involves uncovering some part of her body, then she should not eat with them. Is a brother-in-law a mahram? The husband's brother is not a mahram . The various types of mahram have been described in the Quran. On this basis, it is not permitted for her to travel with him . In view of the seriousness of the matter of non-mahram men, especially the husband's relatives, entering upon women , and the fact that so many people take this matter lightly, there follow a few words of important advice: Warning against non-mahram relatives entering upon women in the absence of their husbands Some homes are not free of the presence of relatives of the husband who are not mahrams of his wife. They may be living with him for a number of reasons, such as brothers who are students or bachelors. These men enter the house without there being any sense of something strange, because they are known to the neighbours as relatives of the head of the household. The neighbours know that this is a brother, or nephew or uncle. This casual approach leads to many immoral deeds that earn the wrath of Allah because the limits that He has prescribed are not being adhered to. The basic principle in this matter should be the hadith of the Prophet (peace and blessings of Allah be upon him): "Beware of entering upon women." A man of the Ansar asked, "O Messenger of Allah, what do you think about the brother-in-law?" He said, "The brother-in-law is death." (Reported by al-Bukhari, Fath al-Bari, 9/330) Al-Nawawi, may Allah have mercy on him, said: “This hadith refers to all the relatives of the husband apart from his father and sons, who are mahrams for the wife and she is allowed to be alone with them; they are not described as "death." It refers to the brother, nephew, uncle, cousin and other relatives of the husband whom she would be permitted to marry if she were not already married. Because people customarily treat this matter so lightly, and a man may sit alone with his brother's wife, the brother-in-law is likened to death, and he is the foremost among non-mahram men who should be prevented from doing so. Meaning of ‘the brother-in-law is death’ The expression "the brother-in-law is death " may have a number of meanings, such as the following: That being alone with a brother-in-law may lead to religious doom if it results in sin. That it may lead to actual death if an immoral deed is committed that dictates the punishment of stoning. That it may spell disaster for the woman if her husband's jealousy leads to divorce. That you should fear being alone with a non-mahram woman as much as you fear death. That being alone with a non-mahram woman is as terrible as death. All of this stems from the fact that Islam wants to preserve families and households, and prevent anything that could lead to their destruction. What do you say now, after hearing the warning of the Prophet (peace and blessings of Allah be upon him) about those husbands who say to their wives: "If my brother comes and I am not here, show him into the sitting-room" or a woman who says to a male visitor: "Go into the sitting room" - when there is no-one else present in the house? To those who take the idea of trustworthiness as an excuse, and say things like, "I trust my wife and I trust my brother or my cousin," we say: do not trust too much and do not doubt too much, but know that the hadith "No man sits alone with a (non-mahram) woman , but the Shaytan is the third among them" (reported by al-Tirmidhi, 1171) includes both the most righteous of people as well as the most immoral of people, and that Islam makes no exceptions whatsoever in such reports. This is the problem. A man marries a woman and brings her to his family's home, where she lives happily with him, then his younger brother starts to enter upon her when her husband is absent, and they begin to talk in an affectionate or even passionate manner. This leads to two things: she begins to detest her husband, and grows attached to his brother, but she cannot divorce her husband, or do what she wants to with the other. This is the grievous torment. This story represents one aspect of corruption, besides which are other kinds which reach the level of immoral sexual conduct and illegitimate children. Can wife travel with husband’s brother? In answer to the second question, a woman is not permitted to travel with her husband's brother , who is not her mahram, because the Prophet (peace and blessings of Allah be upon him) said: "A woman should not travel unless she is with a mahram, and no man should enter upon a woman unless she has a mahram with her." (Al-Bukhari, 1729) Among the conditions of a mahram for travel purposes are: he should be someone whom she is permanently forbidden to marry, such as her grandfather, father, brother, paternal uncle, nephew, etc. And Allah knows best.

https://islamqa.info/en/answers/217/is-brother-in-law-mahram

G_ID_17474

Love and the steps that lead to immoral actions

2085

It is forbidden to have a love relationship with anyone except one's husband

Question Dear Sheikh, I am a Muslim female. Two years ago I went through a love experience with a young Muslim man,who was divorced. I liked him,and in fact I loved him. Then he asked me for making love, so I told him that I don't do that as I am religious and that this is zinah. So he told me i have to make love to you then i will marry you. Anyway, for two years, he is pushing me and twisting my arm to make love with him and that then he will marry me and i keep on refusing sex before marriage. In spite of all of that I am a strong Muslim and I can stand torture for not to commit any sin with him. My question is that how can I forget the torture and the very unfair behaviour he caused me and what is the status of this man in Islam?

Praise be to Allah.Who has saved you from this man. However, you should not have entered into any kind of relationship at all with him, not even meeting or speaking with him. He is a stranger to you, who is not related to you in any way, and Islam does not allow any kind of love relationship with anyone except ones legitimate husband. Repent to Allaah from what has happened, and keep away from this man completely, especially since it it quite obvious to you how bad he is and how eager he is to commit haraam deeds and pursue fallen women. We ask Allaah to keep us safe and grant us good health.

https://islamqa.info/en/answers/2085/it-is-forbidden-to-have-a-love-relationship-with-anyone-except-ones-husband

G_ID_17471

Love and the steps that lead to immoral actions

2252

Ruling on reading stories with sexual content and looking at dirty pictures

Question Assalamu Alaikum I have a muslim friend who would wish that you'd answer her question (She doesn't have AOL). Her question is" Is it Haram to read about bad things? What about hearing or reading about bad stories? If it is, then what should I do to recover my bad deed?" Please answer it as soon as possible!

Praise be to Allah.One of the aims of shareeah is to protect peoples honour and to preserve lineages (keep them legitimate). For this reason, marriage has been prescribed, and fornication, adultery, sodomy and lesbianism have been forbidden. All the things that may lead to the above have also been forbidden, such as looking at non-mahram women (women to whom one is not closely related), mixing with them or being alone with them. Dressing improperly and forming friendships with the opposite sex have also been forbidden. All of this is aimed at preventing the provocation of desires, and at directing desires into legitimate channels instead of letting them find forbidden means of expression. One of the principles of shareeah is that whatever leads to haraam deeds is itself haraam, so everything that leads to the provocation of haraam desires is haraam, because it may lead to a person falling into fornication and adultery. Once desire has been provoked, it invariably means that a person has to find a way of satisfying it, and so he or she commits a haraam act. Reading stories and magazines with sexual content, and looking at dirty pictures and movies provokes these kinds of desires and leads to haraam deeds, so they are not allowed. We should avoid them and keep away from them. Warn your friend about this and tell her to repent by keeping away from these things and getting rid of any bad books, movies etc. that she still has. She should feel remorse for the past, and should do more righteous deeds from now on. We ask Allaah to grant us all chastity and good health, to purify our hearts and to accept our repentance, for He is the Acceptor of repentance, the Most-Merciful.

https://islamqa.info/en/answers/2252/ruling-on-reading-stories-with-sexual-content-and-looking-at-dirty-pictures

G_ID_18557

Islamic history and biography

225721

He is asking about the origin of the Jews

Question My question is about the Jewish people, as the quran told us they were chase from Egypt, so which land did they went to that time? and also where they an Egyptian citizens right from time? or what is there real origin?.

Praise be to Allah. The Jews did not originate in Egypt; rather they originated in Palestine, but Egypt was one of the significant stages in the history of the Jews. That is because the Jewish religion began at the time of the Prophet of Allah Ya‘qoob (peace be upon him), who was born and lived in the holy land, and was granted the honour of Prophethood there. Allah blessed him with many children, and part of his story is what Allah, may He be glorified and exalted, tells us of in detail in Soorah Yoosuf, when the brothers of Yoosuf (peace be upon him) plotted against their brother. The story led to him becoming a governor in Egypt, and ended with Ya‘qoob (peace be upon him) and his sons coming to Egypt and settling there under the auspices of Yoosuf (peace be upon him), as Allah, may He be glorified and exalted, tells us (interpretation of the meaning): “Then, when they entered unto Yoosuf (Joseph), he betook his parents to himself and said: ‘Enter Egypt, if Allah wills, in security’” [Yoosuf 12:99]. They did not leave Egypt until they left with the Prophet of Allah Moosa, and after wandering in the wilderness for forty years, until they entered the holy land of Palestine, where they were ruled by Sulaymaan (peace be upon him) and where they had a glorious history. The Muslims and Jews do not differ concerning this general history. In fact the Torah – as it exists in the print editions today – clearly states the connection of Ya‘qoob (Jacob – peace be upon him) – also known as Israa’eel or Israel – to the land of Kan‘aan (Canaan), the land of Palestine, as it says in the Torah: “And Jacob dwelt in the land of his father's sojournings, in the land of Canaan” Genesis 31:1. We referred to a number of historical books that deal with the history of the Jews or the Children of Israel, and we found that they are uimously agreed on this historical summary, despite the fact that these books based their information on so many sources. But this overview is proven and confirmed. See: Al-‘Arab wa’l-Yahood fi’t-Tareekh by Dr Ahmad as-Soosah, Dar al-‘Arabi Al-‘Arab wa’-s-Saamiyyoon wa’l-‘Ibraaniyyoon wa Bani Israa’eel wa’l-Yahood by Dr Ahmad Dawood, Dar al-Mustaqbal Tareekh Filasteen al-Qadeem by Zafar Islam Khan, Dar an-Naqqaash We will quote here a medium-length overview of Jewish history, by Dr Mahmoud Qadah, who said: Our history begins with Israa’eel (Israel) – namely Ya‘qoob ibn Is-haaq ibn Ibraaheem al-Khaleel (Jacob son of Isaac son of Abraham the Close Friend of Allah – peace be upon them all) – who grew up and lived in the land of the Canaanites (Palestine), who had twelve sons from four wives, as follows: Reuben, Simeon, Levi, Judah, Issachar and Zebulun – their mother was Leah Joseph (Yoosuf – peace be upon him) and Benjamin (Binyameen) – their mother was Rachel (Raaheel) Dan and Naphtali – their mother was Bilhah, the handmaid of Rachel Gad and Asher – their mother was Zilpah, the handmaid of Leah The twelve sons were the origin of the Israelite tribes. Then comes the famous story of Joseph (Yoosuf – peace be upon him) with his brothers and their father Jacob (Ya‘qoob – peace be upon him), and how Israel (Jacob) and his sons moved to live in the land of Egypt, where they were honoured and respected under the auspices of Joseph (peace be upon him). After the deaths of Jacob and Joseph (peace be upon them), with the passage of time and the succession of kings, the situation of the Children of Israel in Egypt changed from one of honour and respect to one of humiliation and ignominy, because the Pharaoh of Egypt persecuted and enslaved the Israelites. Allah, may He be exalted, says (interpretation of the meaning): “And (remember) when We rescued you from Firauns (Pharaoh) people, who were afflicting you with the worst torment, killing your sons and letting your women live. And in that was a great trial from your Lord” [al-A‘raaf 7:141] Then Allah, may He be blessed and exalted, sent Moses and Aaron (peace be upon them), the two sons of Amram son of Kohath son of Levi son of Jacob (‘Imraan ibn Qahaat ibn Laawi ibn Ya‘qoob – peace be upon him) to Pharaoh and his people, supported with miracles, to call them to believe in Allah alone, and to stop persecuting the Children of Israel. But Pharaoh and his people rejected the message, disobeyed Allah and disbelieved in Him and his signs. So Allah commanded His Messenger Moses to depart from Egypt with the Children of Israel. Pharaoh pursued them with his troops, and Allah drowned them in the sea, but He delivered Moses and his people into the land of Sinai. The people of Moses (peace be upon him), the Children of Israel – with whom he departed from Egypt – had lived in a state of servitude, humiliation and idolatry for many years. Their beliefs had become corrupted, their souls had been tainted with evil, and their resolve have weakened. Their stubbornness, laziness, fatalism, carelessness and disobedience to the command of Allah and His Messenger became obvious… Despite the many signs and miracles that Allah, may He be glorified and exalted, bestowed upon the people of Moses, they showed an attitude of stubbornness and arrogance, and refused to believe unless they saw Allah with their own eyes. Allah, may He be exalted, says (interpretation of the meaning): “And (remember) when you said: ‘O Moosa (Moses)! We shall never believe in you till we see Allah plainly.’ But you were seized with a thunderbolt (lightning) while you were looking. Then We raised you up after your death, so that you might be grateful” [al-Baqarah 2:55] “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed they asked Moosa (Moses) for even greater than that, when they said: ‘Show us Allah in public,’ but they were struck with thunder clap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Moosa (Moses) a clear proof of authority” [an-Nisa’ 4:153]. After these miracles and clear signs that Allah bestowed upon the Children of Israel, when Moses (peace be upon him) went to meet his Lord and receive the Torah on Mount Sinai, and they thought that he was taking too long to return to them, they reverted to what they were familiar with of idolatry in Egypt, and they took the calf for worship. They continued to be impatient lazy, demanding, stubborn and rebellious, until they said what Allah, may He be glorified and exalted, tells us about in the Holy Qur’an, where He says (interpretation of the meaning): “And (remember) when you said, ‘O Moosa (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Foom (wheat or garlic), its lentils and its onions.’ He said, ‘Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!’ And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins)” [al-Baqarah 2:61]. Allah, may He be glorified and exalted, instructed them to enter the holy land (Bayt al-Maqdis – Jerusalem – and the land of goodness) and promised them victory, and Moses asked his people to do that. Allah, may He be glorified and exalted, says (interpretation of the meaning): “And (remember) when Moosa (Moses) said to his people: ‘O my people! Remember the Favour of Allah to you, when He made Prophets among you, made you kings, and gave you what He had not given to any other among the Alameen (mankind and jinns, in the past). ‘O my people! Enter the holy land (Palestine) which Allah has assigned to you, and turn not back (in flight) for then you will be returned as losers.’ They said: ‘O Moosa (Moses)! In it (this holy land) are a people of great strength, and we shall never enter it, till they leave it; when they leave, then we will enter.’ Two men of those who feared (Allah and) on whom Allah had bestowed His Grace (they were Yoosha (Joshua) and Kalab (Caleb)) said: ‘Assault them through the gate, for when you are in, victory will be yours, and put your trust in Allah if you are believers indeed.’ They said: ‘O Moosa (Moses)! We shall never enter it as long as they are there. So go you and your Lord and fight you two, we are sitting right here.’ He (Moosa (Moses)) said: ‘O my Lord! I have power only over myself and my brother, so separate us from the people who are the Fasiqoon (rebellious and disobedient to Allah)!’ (Allah) said: ‘Therefore it (this holy land) is forbidden to them for forty years; in distraction they will wander through the land. So be not sorrowful over the people who are the Fasiqoon (rebellious and disobedient to Allah).’” [al-Maa’idah 5:21-26]. Therefore Allah decreed that they should wander in the wilderness of Sinai for forty years, constantly travelling and not finding their way out of it, until that disobedient, careless generation that had left Egypt with Moses died, from whom he had encountered indescribable offence and disobedience. Allah, may He be glorified and exalted, says, describing the offence they caused to Moses (interpretation of the meaning): “And (remember) when Moosa (Moses) said to his people: ‘O my people! Why do you hurt me while you know certainly that I am the Messenger of Allah to you?’ So when they turned away (from the Path of Allah), Allah turned their hearts away (from the Right Path). And Allah guides not the people who are Fasiqoon (rebellious, disobedient to Allah)” [as-Saff 61:5]. Aaron died, followed by Moses (peace be upon them both) in the wilderness, and Allah brought forth among the Children of Israel Yoosha‘ ibn Noon (Joshua son of Nun), the servant of Moses (peace be upon them both), as a Prophet and successor to Moses (peace be upon him). When their sojourn in the wilderness ended, Joshua (peace be upon him) brought the Children of Israel out to Bayt al-Maqdis (Jerusalem), which they besieged and Allah granted them the conquest thereof. Allah, may He be glorified and exalted, commanded them, when they entered the holy land (interpretation of the meaning): “And (remember) when We said: ‘Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: Forgive us, and We shall forgive you your sins and shall increase (reward) for the good-doers.’ But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allah’s Obedience.” [al-Baqarah 2:58]. After they entered the holy land, Joshua (peace be upon him) began to complete the conquest thereof, and he divided the conquered lands among the twelve Israelite tribes. After the death of Joshua (peace be upon him), leadership of the Children of Israel was taken over by their judges. End quote from Majallat al-Jaami‘ah al-Islamiyyah (issue no. 107, p. 246-253) And Allah knows best.

https://islamqa.info/en/answers/225721/he-is-asking-about-the-origin-of-the-jews

G_ID_06453

Prayer of the traveler

4375

Shortening prayers when travelling for work

Question I am going to work in offshore oil company where I will be staying for 14days and then I will be getting a leave of 14days and it is around 1000km from my native place so can you please tell me how many rakats I should perform for my each prayer ?

Praise be to Allah.The distance of travel which allows one to shorten prayers is considered to be the distance covered by two days and two nights travel, which is 48 Haashimi miles. This is the opinion of al-Shaafa’i, Maalik and Ahmad (Bidaayah al-Mujtahid, 1/162; al-Majmoo’, 4/213; al-Mughni, 2/255). Their evidence for this was the hadeeth narrated by Ibn ‘Abbas, according to which the Prophet (peace and blessings of Allah be upon him) said: “O people of Makkah, do not shorten your prayers for a distance less than four birad from Makkah to ‘Asfaan.” (Reported by al-Daaraqutni,3/139). Some of the scholars have calculated this in current measurements as being equivalent to approximately eighty kilometers. The length of time one is travelling The Shaafa’is and Maalikis said: if he intends to stay for four days, he should do the prayers in full, because Allah allowed us to shorten the prayers provided that one is moving and travelling. They used as evidence the report narrated by al-‘Ala’ ibn al-Hadrami that the Prophet (peace and blessings of Allah be upon him) said: “The non-resident should stay in Makkah for three days after completing the rites of Hajj.” (Reported by Ibn Maajah, 1/341). The Hanbalis said that if he intends to stay more than four days he should do the prayers in full. They used as evidence the hadeeth of Jaabir (may Allah be pleased with him) who said that the Prophet (peace and blessings of Allah be upon him) came to Makkah on the morning of the fourth of Dhoo’l-Hijjah, and stayed there on the fourth, fifth and sixth, and prayed Subh (Fajr) on the eighth day. then he went out to Mina, and he used to shorten his prayers. It is better for you to do your prayers in full when you are at work, because you will be staying there for more than twenty fard prayers, meaning more than four days, and most of the four Imaams said that the person who wants to stay in a place for this length of time should do the prayers in full. To be on the safe side and to avoid being subject to any blame, it is better to do the prayers in full. With regard to the time when you are actually travelling, by land or sea or air, for the distance mentioned in the question, then you know that the Sunnah is to shorten your prayers. And Allah knows best.

https://islamqa.info/en/answers/4375/shortening-prayers-when-travelling-for-work

G_ID_06455

Prayer of the traveler

3438

Can I Pray all 5 Prayers at Once?

Question Is it permissible to combine all the five prayers, at the start of a journey, if you have an intention to travel a long distance requiring very long hours of traveling. If not, then how many prayers can be combined at each time? May Allah accept your effort in helping your Muslim brothers to better understand their religion.

Praise be to Allah.It is not permissible to combine all five prayers at one time, even if it is because of travelling. Indeed, it is not permissible to combine three prayers, so it is not correct to combine Maghrib, `Isha and Fajr, for example. What is permitted is to combine Zuhr and `Asr , and Maghrib and `Isha’ , but Fajr cannot be combined with any other prayer. The reason for this is that each one of the five prayers has its appointed time which is clearly defined, and which should be adhered to as it says in the Quran: “… Verily, the prayer is enjoined on the believers at fixed hours.” [Al-Nisa 4:103] This is also indicated by the hadith in which Jibril (peace be upon him) defined the times of each prayer and explained them to the Prophet (peace and blessings of Allah be upon him). It was not reported that the Prophet (peace and blessings of Allah be upon him) combined all five prayers, only that he combined Zuhr and `Asr , and Maghrib and `Isha . Acts of worship are based on reports, and combining prayers is an issue that has to do with acts of worship, so we should adhere to what it says in the texts and not try to take the matter any further. Ibn Daqiq al-‘Eid reported scholarly consensus on this issue, as did Ibn Hubayrah. Ibn Hajar al-Haythami said: “`Asr should not be combined with Maghrib, nor `Isha with Subh (Fajr), `Asr can only be combined with Zuhr, in accordance with what was reported.” Al-Rafi’i (may Allah have mercy on him) said: “It is not permitted to combine Fajr prayer with any other prayer, or to combine `Asr and Maghrib, because no such thing was reported from the Messenger of Allah (peace and blessings of Allah be upon him).” (Al-Hafiz Ibn Hajar agreed with him in Talkhis al-Habir, 4/427) Al-Nawawi said: “It is not permitted to combine Fajr with any other prayer or to combine `Asr with Maghrib .” And Allah knows best

https://islamqa.info/en/answers/3438/can-i-pray-all-5-prayers-at-once

G_ID_13978

Adornments

4610

Plucking and dyeing the eyebrows

Question I understand that plucking the eybrows is prohibited in Islam. I have the following questions. 1) Can the eybrow hairs be trimmed? 2) Can the eybrow hairs be lightened in color (for example from brown to blond)? Please provided daleel.

Praise be to Allah.Namas is the word used to describe plucking the eyebrows. According to a saheeh hadith, the Prophet (peace and blessings of Allah be upon him) said: “The woman who plucks facial hair and the woman who has this done are cursed.” (Reported by al-Bukhari and Muslim). Namas means plucking the hair, or it was said that it means plucking the facial hair. “The woman who plucks facial hair” is the woman who removes hair from her own face or the face of another woman. “The woman who has this done” refers to a woman who plucks hair from her own face or tells another woman to do this for her. Minmaas refers to tweezers, the tool used to remove a thorn. When a woman removes hair from her face, this can also be done by using a thread. This also includes thinning the eyebrows. The fuqaha’ agreed that plucking the eyebrow hair is included in the removal of facial hair, which is forbidden because of the hadith: “Allah has cursed the women who pluck their facial hair and the women who have this done.” The majority of fuqaha’ said that removing facial hair other than the eyebrows is also included in Namas, and the fuqaha’ agreed that the prohibition on Namas in the hadith should be understood to mean that it is haraam. Removing facial hair is also forbidden for men. (Al-Mawsoo’ah al-Fiqhiyyah, part 14, Tanammus). Al-Haytami said: as for removing some of the eyebrow hairs if they have grown long, I do not see anything wrong with this according to our companions, but it should be makrooh because it is changing the creation of Allah, may He be glorified and exalted. Nothing concerning this was narrated so it should be makrooh. (Al-Fatawa al-Kubra by Ibn Hajar al-Haytami, part 4, Baab al-‘Aqeeqah). If the eyebrows have grown so long that they are troublesome or causing harm such as preventing one from seeing properly, then the part that is causing the problem may be trimmed. With regard to dyeing the eyebrows or a part of them with a blonde colour or a colour similar to that of the skin, there is nothing wrong with this, as was stated in a fatwa issued by our Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baz (may Allah have mercy on him and raise his status). He also stated in a fatwa that it is permissible to remove hair growing between the eyebrows because this is not part of them, but he stated that it is not permissible to trim the eyebrows if they are not troublesome or causing harm. And Allah knows best

https://islamqa.info/en/answers/4610/plucking-and-dyeing-the-eyebrows

G_ID_06456

Prayer of the traveler

2905

Do You Have to Pray Jumu`ah while Travelling?

Question Could we skip Shalat al-Jumu`ah (Friday prayer) when we are travelling?

Praise be to Allah.Is Jumu`ah while traveling obligatory? Salat al-Jumu`ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanifah, Malik, al-Shafi’i and Ahmad. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in al-Fatawa (24/178): “The correct opinion, without a doubt is that this (Jumu`ah and ‘Eid prayers ) are not obligatory for the traveller. The Messenger of Allah (peace and blessings of Allah be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu`ah or ‘Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling , neither standing on his own two feet or from atop his camel, as he used to do on ‘Eid, or from a pulpit, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Quran aloud on a Friday (i.e., during Salat al-Zuhr, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of `Arafah, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu`ah because if it had been for Jumu`ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafah even if it had not been a Friday. This mutawaatir report proves that it was a khutbah for the Day of `Arafah, not for Friday.” Can a traveller pray Jumu`ah with the people he is visiting? From the above we know that Jumu`ah is not obligatory for the traveller, all that he has to do is to pray Zuhr. However, if he prays Jumu`ah with the people of the place he is visiting, this is OK. It says in al-Sharh al-Kabir (2/154): “Whoever of these people, travellers, slaves and women attends Jumu`ah, does not have to pray Zuhr, and we know of no dispute on this point. Their exemption from having to attend Jumu`ah is to make things easy for them, but if they attend, it is OK, as is the case with the sick person. It is preferable for the traveller to attend Jumu`ah, because this is better, and is on the safe side (because some scholars think that Jumu`ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the verse (interpretation of the meaning): “O you who believe! When the call is proclaimed for the prayer on the Day of Friday (Jumu`ah prayer), come to the remembrance of Allah, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu`ah 62:9] We have already stated that the majority of scholars say that generally speaking it is not obligatory. And Allah knows best.

https://islamqa.info/en/answers/2905/do-you-have-to-pray-jumuah-while-travelling

G_ID_10118

Vows

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_06457

Prayer of the traveler

1091

Traveler who prays ‘ishaa’ prayer need not re-pray it upon returning home

Question Does a person need to re-perform Isha solah four rakaat when he reached home, although he has done the Isha solah two rakaat jama' with maghrib whilst he was still in musafir?

Praise be to Allah.; A traveler may combine the Maghrib and Ishaa Prayers, shortening the Ishaa Prayer to two rakaaat only. Once one has done so, one is resolved of obligation and need not re-pray the Ishaa Prayer even if one reaches home during the time of the Ishaa Prayer. Allah the most Exalted and Knowledgeable knows best.

https://islamqa.info/en/answers/1091/traveler-who-prays-145ishaa146-prayer-need-not-re-pray-it-upon-returning-home

G_ID_07484

On what is zakah due

1817

Is There Zakah on Loans?

Question When should Zakah be paid on money that is loaned out?

Praise be to Allah.This matter may be summed up as follows: The lender has to pay Zakah annually on the money lent, if the borrower is rich and is known to repay debts promptly. In this case, because it is possible to recover the money readily, it is like money that is in one’s possession. The lender has to pay Zakah one full year after recovering the money if the borrower is in difficulty or is known to delay repayment. He does not have to pay Zakah before he gets the money back, because it is not readily accessible and this is not like money that is in one’s possession. For more details, please see the following answers: 22426, 185237, 106434, 50014. And Allah knows best.

https://islamqa.info/en/answers/1817/is-there-zakah-on-loans

G_ID_05596

Rulings on prayer

12305

Importance of Prayer

Question What is the Importance of Prayer?

Praise be to Allah.The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet (peace and blessings be upon him) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all peoples. Allah has declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said, "And I have chosen you, so listen to that which is inspired to you. Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance." [Taha 13-14] Similarly, the prayers were made obligatory upon the Prophet Muhammad (peace and blessings be upon him) during his ascension to heaven. Furthermore, when Allah praises the believers, such as in the beginning of Surah al-Muminun, one of the first descriptions He states is their adherence to the prayers. Once a man asked the Prophet (peace and blessings be upon him) about the most virtuous deed. The Prophet (peace and blessings be upon him) stated that the most virtuous deed is the prayer. The man asked again and again. The first three times, the Prophet (peace and blessings be upon him) again answered, "The prayer," then on the fourth occasion he stated, "Jihad in the way of Allah." [This is from a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targhib wa al-Tarhib (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150] The importance of prayer is demonstrated in many of the Prophet’s statements. For example, the Prophet (peace and blessings be upon him) said, "The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani. According to al-Albani, it is sahih. Al-Albani, (Sahih al-Jami’, vol.1, p. 503) The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is one’s relationship to Allah, that is, one’s faith (iman), God-consciousness (taqwa), sincerity (ikhlas) and worship of Allah (`ibadah). This relationship with Allah is both demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet (peace be upon him) himself stated. In reality, if the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah has mentioned this aspect of the prayer when He has said, "Verily, the prayer keeps one from the great sins and evil deeds" (al-Ankabut 45). An-Nadwi has described this effect in the following eloquent way, Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [an_Nadwi, p. 24] The overall effect that the properly performed prayers should have upon humans is described in other verses in the Quran: "Verily, man was created impatient, irritable when evil touches him and withholding when good touches him. Except for those devoted to prayer those who remain constant in their prayers…" (al-Ma’arij 19-23). As for the Hereafter, Allah’s forgiveness and pleasure is closely related to the prayers. The Messenger of Allah (peace and blessings be upon him) said, "Allah has obligated five prayers . Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu` [Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shayi’, al-Furuq al-Laughawiyyah wa Atharaha fi Tafsir al-Quran al-Karim (Riyadh: Maktabah al-Ubaikan, 1993), pp. 249-254.] has a promise from Allah that He will forgive him. And whoever does not do that has no promise from Allah. He may either forgive him or punish him." [Recorded by Malik, Ahmad, Abu Dawud, al-Nasai and others. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami’, vol. 1, p. 616.] ] The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing before Allah should keep the person from performing sins during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks Allah for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet (peace be upon him): "If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (peace and blessings be upon him) then said, "That is like the five daily prayers: Allah wipes away the sins by them." (Recorded by al-Bukhari and Muslim.) In another hadith, the Prophet (peace be upon him) said, "The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them." (Recorded by Muslim) And Allah knows best.

https://islamqa.info/en/answers/12305/importance-of-prayer

G_ID_05598

Rulings on prayer

588

Use of divider to separate men and women while praying

Question What is the Islamic View in having a divider in the Masjid between the men and the women sections?

Praise be to Allah.Al-hamdu lillaah. There is no problem with having a divider as long as the women are standing behind the men and as long as the women can follow the imam easily.

https://islamqa.info/en/answers/588/use-of-divider-to-separate-men-and-women-while-praying

G_ID_18062

Various branches of knowledge

1513

Doctor's Knowledge of the Fetus

Question Is the doctors knowledge of the fetus in the uterus complete?

Praise be to Allah. Imaam Abu Abdullaah Muhammad ibn Ismaaeel al-Bukhaari reported, in al-Jaami al-Saheeh, which is the soundest book after the Quraan: "Ibraaheem ibn al-Mundhir told me that Man told us that Maalik told me, from Abdullaah ibn Deenaar from Ibn Umar (may Allaah be pleased with him), that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: The keys of the Unknown are five, which no-one knows except Allaah: no-one knows what will happen tomorrow except Allaah; no-one knows what is in the wombs except Allaah; no-one knows when it will rain except Allaah; no-one knows in which land he will die; and no-one knows when the Hour will begin except Allaah." (Saheeh al-Bukhaari, Kitaab Tafseer al-Quraan, hadeeth no. 4328). He also reported it with the wording: "The keys of the Unseen are five: Verily, Allah! With Him (Alone) is the knowledge of the Hour, He send down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily Allaah is All-Knower, All-Aware (of things) [Luqmaan 31:34]." (Saheeh al-Bukhaari, Kitaab Tafseer al-Quraan, Baab (wa indahu mafaatih al-ghaybi laa yalamu illaa huwa), hadeeth no. 4261). Allaah is the only One Who has knowledge of the Unseen, as He says (Interpretation of the meaning) : "Say: None in the heavens and the earth knows the Unseen except Allaah . . ." [al-Naml 27:65] The Unseen referred to in this aayah is the same as that described in Soorat Luqmaan (see quote in preceding paragraph). There is no doubt whatsoever that this hadeeth is saheeh. What has confused the questioner is the fact that doctors are able to know the gender of the foetus via x-rays and ultrasound scans, but we should note that this knowledge is vague and incomplete. They may make mistakes, as has happened on numerous occasions. Moreover, they can only perform these scans etc. after a certain number of weeks of pregcy have passed, and not before. Even if they know whether the foetus is male or female, they do not know whether it will be miscarried or carried to term, whether it will be born alive or dead. They do not know the precise length of time that it will stay in its mothers womb. They have nothing but conjecture and uncertainties. They do not know how long this person will live, how he will behave or what his provision will be, or whether he will be of the people of Paradise or the people of Hell. Knowledge of what is in the wombs is not merely a matter of knowing whether the foetus is male or female; it is broader than that, and no-one can know it all except Allaah, as He says (Interpretation of the meaning): "Allaah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion." [al-Rad 13:8] In his Tafseer of this aayah, Ibn Katheer, may Allaah have mercy on him, said: "Allaah is telling us here of His complete knowledge: nothing is hidden from Him and He knows fully what the females of every species carry in their wombs. He says (Interpretation of the meaning): (He) knows that which is in the wombs, i.e., He knows whether it is male or female, good or bad, destined for Paradise or doomed to Hell, whether its life will be long or short. Similarly He says (Interpretation of the meaning): He knows you well when He created you from the earth, and when you were foetuses in your mothers wombs [al-Najm 53:32] In the two Saheehs there is a report from Ibn Masood, who said: The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: "The way that each of you is created is that he is gathered in your mothers womb for forty days and then for a similar length of time as a blood-clot and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into him and is charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy." According to another hadeeth, the angel says: O Lord, male or female? Wretched or happy? How much provision? How long a life span? and he writes that." Al-Awfi said, from Ibn Abbaas: "and by how much the wombs fall short" refers to miscarriage, and or exceed means how how far beyond the normal time the pregcy will last before a child is born, because some women carry a child for ten months and some for nine months; the length of pregcy varies from woman to woman. This is what is referred to here. Al-Dahhaak said, from Ibn Abbaas, that this phrase referred to pregcies longer or shorter than nine months." Every Muslim must believe in what the Prophet (Peace & Blessings of Allaah be upon Him) has told us, and not doubt a single word of it, because what the Prophet says is wahy (revelation) revealed to him by Allaah: "By the star when it goes down, your companion (i.e., Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration [wahy] that is inspired." [al-Najm 53:1-4] Whoever doubts what the Prophet (Peace & Blessings of Allaah be upon Him) said or doubts that it is wahy is a kaafir who has left Islam. The Muslim must believe that what the Prophet (Peace & Blessings of Allaah be upon Him) said is absolutely true. This is shown in the hadeeth of Abdullaah ibn Amar, who said: "I used to write down everything that I heard from the Messenger of Allaah (Peace & Blessings of Allaah be upon Him), because I wanted to memorize it. Quraysh told me not to do that and said: Are you writing everything down that you hear? The Messenger of Allaah is only a man who may speak when he is angry or happy. So I stopped writing things down, and I mentioned this to the Messenger of Allaah (Peace & Blessings of Allaah be upon Him). He pointed to his mouth and said: Write; by the One in Whose hand is my soul, nothing comes out of it (my mouth) but the truth." (Reported by Abu Dawud, may Allaah have mercy on him, in al-Su, Kitaab al-Ilm, hadeeth no. 3161, see also Saheeh al-Jaami, no. 1196). We ask Allah to protect us from the whispers of Shaytaan and to give us strength of faith. May Allaah bless our Prophet Muhammad.

https://islamqa.info/en/answers/1513/doctors-knowledge-of-the-fetus

G_ID_09185

Pilgrimage

369

It is Sunnah to acknowledge the Black Stone after performing two rak’ahs of Tawaaf and before performing al-Saa’iee

Question Is it part of the Sunnah to acknowledge the Black Stone after performing two rak’ahs of Tawaaf and before performing al-Saa’iee

Praise be to Allah. Passing the Black Stone and acknowledging it, after praying two rak’ahs of Tawaaf and drinking from the well of Zamzam and before going out to perform al-Saa’iee is proven to be part of the saheeh Sunnah, but it is mustahabb (encouraged), not waajib (obligatory), so there is nothing wrong with not doing it. The proof (daleel) that it is in accordance with the Sharee’ah is the hadeeth of Jaabir (may Allaah be pleased with him), reported by Muslim, in which he described the Hajj of the Prophet : ". . . Then he went back to the Rukn (the corner of the Ka’bah where the Black Stone is situated) and acknowledged it, then he went out through the gate towards al-Safaa’." Al-Tirmidhi reported from Jaabir that: "When the Prophet came to Makkah, he entered the Mosque and acknowledged the Black Stone, then he passed to the right of it and ran for three (circuits of Tawaaf) and walked for four. Then he came to al-Maqaam and said: ‘Take Maqaam Ibraaheem as a place of prayer.’ He prayed two rak’ahs with the Maqaam between him and the House (Ka’bah).’ Then he came to the (Black Stone) after praying two rak’ahs and acknowledged it. Then he went out to Safaa’ and I think he said, ‘Safaa’ and Marwa are of the Symbols of Allaah [al-Baqarah 2:158].’" (Su al-Tirmidhi, 784). Al-Tirmidhi said: The hadeeth of Jaabir is a saheeh hasan hadeeth and the scholars ruled that we should act in accordance with it). Al-Nawawi, may Allaah have mercy on him, said: "This is evidence in favour of the opinion of al-Shaafi’i and other scholars, that after performing Tawaaf al-Qudoom (the Tawaaf of Arrival) and praying behind the Maqaam, a person should go back to the Black Stone and acknowledge it, then go out through the Gate of Safaa to perform al-Saa’iee. The scholars agree that this acknowledgement is not obligatory, but it is Sunnah; the one who does not do it is not obliged to offer a sacrifice in compensation. (Saheeh Muslim bi Sharh al-Nawawi, 8/428). And Allaah knows best.

https://islamqa.info/en/answers/369/it-is-sunnah-to-acknowledge-the-black-stone-after-performing-two-rakahs-of-tawaaf-and-before-performing-al-saaiee

G_ID_05689

Conditions for prayer

40

Informed about correct direction of qiblah during prayer

Question What should one who is informed about the correct direction of the qiblah during a prayer?

Praise be to Allah.If there is a congregation praying, and during their prayer they are informed about the right direction of qiblah, they should all turn towards the correct direction. The same is also true for someone praying individually. Whatever part of their prayer has been performed (before changing direction) will be correct. The evidence for this a narration by Imam Muslim from Anas (may Allah be please with him), that: While the Prophet (peace be upon him) was praying towards Bayt-al-Maqdis (Jerusalem), the verse was revealed to him (translation of meaning): Verily! We have seen the turning of your face towards the heaven. Surely, We shall turn you to a qiblah that shall please you, so turn your face in the direction of Al-Masjid Al-Haram. (Al-Baqarah, 2:144). A man from Bani Salamah was passing by and found them (i.e., the people of Bani Salamah) in the state of ruku‘ in the Fajr prayer in the second rak‘ah. He shouted to them: Indeed the qiblah has been changed. So, turn to the qiblah as they (i.e., the Prophet and his Companions) have. (Sahih Musim, No. 527) If some of the people were informed and the others were not, then the one to whom it was made clear should turn to the direction he believes to be the correct direction of qiblah. Now if all of these people (who were informed or not) were originally praying together in the same direction, and some of them turned towards right and some towards left, it is correct for some to follow others. But the scholars have a difference of opinion about some people following others in the situation where there was complete disagreement (among the praying people) about the direction of the qiblah. If there was someone among them who was completely ignorant about the direction, he should follow the one who is more aware amongst them of the direction of the qiblah.1 For the one who was uninformed about the direction f the qiblah, must ask someone if he can, or else he should make ijtihad (make a judgment based on the best of his ability with the information available) if he is able to, otherwise he must follow someone who is reliable. If he cannot find one, then he should do his best in obedience to Allah and complete his prayer, and his prayer is correct. This sometimes happens to a number of those who travel to the lands of disbelievers and find no Muslim around them to inform them of the correct direction of qiblah. If one was capable of finding out the direction of the qiblah, but was neglectful and prayed without making all possible efforts, he should repeat his prayer because he was careless.2 1 Al-Mughni, 1/473. 2Al-Mughni, 1/490

https://islamqa.info/en/answers/40/informed-about-correct-direction-of-qiblah-during-prayer

G_ID_08016

Fast of those who are exempted

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_16243

Manners

4893

There is no Harm in Joking as long as it is Truthful

Question What is the ruling concerning joking? Is it considered useless and vain speech? Note that it does not contain any ridiculing of the religion.

Praise be to Allah.There is no harm in joking by words and anecdotes, if they are truthful and real, especially if it is not done often. The Prophet (peace be upon him) used to joke but he would only speak the truth. If it is with lying, then it is not allowed. The Prophet (peace be upon him) said, "Woe to the one who speaks and tells a lie in order to make the people laugh at it. Woe to him. Then again, woe to him." This was recorded by Abu Dawud, al-Tirmidhi and al-Nasal with a good chain.

https://islamqa.info/en/answers/4893/there-is-no-harm-in-joking-as-long-as-it-is-truthful

G_ID_03369

Invalid marriages

115

Ban on muslim women marrying kafir (unbeliever)

Question Can a non-muslim man marry a muslim woman?

Praise be to Allah.It is absolutely not permissible under any circumstances in Islamic law (shari'a) of Allah, the most esteemed and exhalted, for a non-Muslim to marry a Muslim woman, as per what He has said regarding the marriage of a kafir (unbeliever) to a Muslim woman and vice versa: (interpretation of the meaning). They are not lawful (wives) for the unbelievers, nor are the unbelievers lawful (husbands) for them... (Al-Mumtahina:10) And Allah the most esteemed and exhalted has also said (interpretation of the meaning): Nor marry (your girls) to unbelievers until they believe... (Al-Baqara:221) i.e., it is not ever permissable for someone to marry his Muslim daughter or sister or any Muslim woman for whom he is a guardian to a kafir. Islam must be exhalted and cannot be subjugated, so how could a Muslim woman be put under the care of a kafir man, when the man is normally naturally in a stronger position? In such a situation he could cause her to corrupt the practice of her religion or force her into subdual by causing her to live a life of oppression with him. He could also prevent her from practicing some of her religious rites. These are among the reasons for the aforementioned ban expressed in the previous ayaat. wallahu a'lam (and Allah is the most knowledgable).

https://islamqa.info/en/answers/115/ban-on-muslim-women-marrying-kafir-unbeliever

G_ID_03113

Engagment

5960

a fiance to be alone with his fiancee

Question I live in the US alone my parents back in my country resently one muslim brother proposed me marriage, but the problem is thet he also doesn't have anyone in the US So, he sais that we should know each other before marriage or engagement, and he insists on talking to me. I heared that wile seeing each other the third person from the family should be there, or at least the third person should be there. Is that true? And what if I talk to him alone, would it be considering zina?

Praise be to Allah. With regard to your question, it is not permissible at all for you to be alone with this man, because the Prophet (peace and blessings of Allaah be upon him) said: “No man and woman are alone together, but the Shaytaan is the third one present.” There is nothing wrong with talking to him from behind a screen, such as on the telephone, so long as this is done in a proper manner, with no suspicious talk and no fitnah (temptation), and as long as you do not overdo it (or talk too much). You should only talk as much as is necessary. With regard to his claims about the importance of knowing one another before marriage, this is not right. It is sufficient to ask some trustworthy people and to find out about the prospective partner so as to be certain and have peace of mind. We ask Allaah to make things easy for you and for him. May Allaah bless our Prophet Muhammad..

https://islamqa.info/en/answers/5960/a-fiance-to-be-alone-with-his-fiancee

G_ID_16227

Manners

111808

Reciting Surah al-‘Asr Before Leaving a Gathering

Question Did the Sahaba (Prophet Muhammad’s companions) read the famous du’a (supplication) known as (supplication for leaving a gathering) as well as Surah al-‘Asr? I have searched but I did not find any hadeeth that the Prophet (peace and blessings of Alah be upon him) used to recite Surah al-‘Asr before leaving a gathering. Is it an innovation?

Praise be to Allah. Firstly: Abu Dawood (4859) narrated that Abu Barzah al-Aslami (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to say, when he wanted to leave a gathering: “Glory and praise be to You, O Allah, there is no god but You, I seek Your forgiveness and I repent to You.” A man said: O Messenger of Allah, you are saying something that you did not say before. He said: “It is expiation for anything that happened in the gathering.” It was classed as saheeh (authentic) by al-Albani in Saheeh Abi Dawood. The knowledge and virtue of the Sahabah (may Allah be pleased with them) and the fact that they so closely followed the Prophet (peace and blessings of Allah be upon him) indicate that whoever among them knew this hadeeth (narration) acted upon it, and we do not need to prove that from each one of them. Rather the basic principle concerning them is that they acted upon the hadeeth and followed the Prophet (peace and blessings of Allah be upon him). Secondly: With regard to reciting Surah al-‘Asr before leaving a gathering, there is a report which indicates that this was the practice of the Sahabah (may Allah be pleased with them). It was narrated that Abu Madeenah al-Darimi said: When two men among the companions of the Prophet (peace and blessings of Allah be upon him) met, they did not part until one of them recited to the other: 1. “By al‑‘Asr (the time). 2. Verily, man is in loss” [i.e., Surah al-‘Asr], then one would say salam to (greet) the other. Narrated by Abu Dawood (no. 417); al-Tabarani in al-Mu’jam al-Awsat (5/215); al-Bayhaqi in Shu’ab al-Eeman (6/501), via Hammad ibn Salamah, from Thabit al-Bai, from Abu Madeenah al-Darimi. Classed as saheeh by al-Albani in al-Silsilah al-Saheehah (2648). He commented on it by saying: From this hadeeth we learn two things that were among the actions of all the righteous predecessors (may Allah be pleased with them all): The first is to say salam when parting; Another thing we learn is that the Sahabah (may Allah be pleased with them) adhered to this practise, namely reciting Surah al-‘Asr, because they are the least likely of any people to introduce into the religion an act of worship by means of which they seek to draw close to Allah, except on the basis of what they learned from the Messenger of Allah (peace and blessings of Allah be upon him) in word or in deed or by his approval. How could it be otherwise, when Allah, may He be blessed and exalted, praised them in the highest terms, saying (interpretation of the meaning): “And the foremost to embrace Islam of the Muhajiroon and the Ansar and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [al-Tawbah 9:100]? End quote. And Allah knows best.

https://islamqa.info/en/answers/111808/reciting-surah-al-asr-before-leaving-a-gathering

G_ID_10943

Business and ficial transactions

2852

Working in the laundry business

Question Dear brother, Assalamu Alaikum Wa Rahamathulla A muslim friend of mine intends to start a Laundry & Dry cleaning business. Can you please clari?

Praise be to Allah.There is nothing wrong with doing this kind of work, so long as the conditions laid down by Sharee’ah are adhered to. These include proper removal of najaasah (impurities) from the clothes, which may be done using water or by any other means (according to the most correct opinion), so that no trace of najaasah is left. And Allaah knows best.

https://islamqa.info/en/answers/2852/working-in-the-laundry-business

G_ID_10939

Business and ficial transactions

3490

Reward for planting: who gets it and when does it end?

Question What is the ruling on one who plants something, then he dies and the plants go to his heir? Who gets the reward? If some of the fruits of these plants are taken wrongfully during the lifetime of the one who planted them, is it better for him to forgive the person who took it, or to leave it as a debt owed by that person? If his heir does not forgive that person or accept any compensation, and the debt remains until the Day of Resurrection, who will be able to demand it from him on that Day – the original planter or the heir?

Praise be to Allah.The one who planted it will have an ongoing reward from the time he planted it until the plants die. The heir will have the reward for whatever of its fruit is eaten during the time when the plants are under his care, so long as it is taken without his objection. Whatever fruits are taken, it is better to forgive than to leave it as a debt. But if he does not forgive, then both the deceased and his heir will be rewarded for whatever is eaten, from the time the payment is due until it is finally paid. As for demanding restitution on the Day of Resurrection, priority will be given to the rights of the one from whom it was taken by force. It was said that it will be given to the final heir in the direct line of descent. This does not apply only the case of plants, but also in the case of everything that was owed and was not paid off. This ruling applies in all such cases. And Allaah knows best.

https://islamqa.info/en/answers/3490/reward-for-planting-who-gets-it-and-when-does-it-end

G_ID_03368

Invalid marriages

2126

Marrying without her father’s knowledge

Question I am looking at a lengthy engagement period before my fiance and I am able to ficially marry and live together. We would both like to have a nikkah during our engagement so that we are not sinning when we are intimate with each other. However, both of our parents are against this and want us to wait until our marriage reception which is in a year or so. Is it allowed for us to get a nikkah in secret? My second question is, is it ok for us to repeat the nikkah ceremony again during our reception (since our parents won't know of our first nikkah)? Is a double nikkah permissible to the same person? Your help is much appreciated.

Praise be to Allah.You will find a detailed answer to your first question under Question #2127. Know also that you can never have a proper marriage contract without your fathers knowledge and consent. Indeed, he or a person designated by him must marry you to the man who has asked for your hand. Once the marriage contract has been made according to Islamic law, meeting all the required conditions, then there is nothing wrong with having more than one waleemah (wedding reception) in more than one place. And Allaah is the source of help.

https://islamqa.info/en/answers/2126/marrying-without-her-father146s-knowledge

G_ID_06363

Who have valid excuses

1151

When a pregt woman feels contractions, should she stop praying, and does she have to makeup the missed prayers?

Question When does a woman in labour (for childbirth) stop performing the salah? Does she still perform the salah if she is having contractions but no fluid has come from her body yet?

Praise be to Allah.We put the following question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him: If a woman whose pregcy has reached full term passes blood and has pains, but she does not know whether these are the contractions that will lead to childbirth or contractions that will later ease off [“practice” contractions, also known as Braxton-Hicks contractions], should she pray or not? He answered, may Allaah preserve him: Of course, there are two things we may assume here: The first is that the pregcy will continue without contractions. The second is that the apparent case is that these are contractions, so she should stop praying. If this is what usually happens to her, and she may carry on having contractions for four or five days without giving birth, then in this case she should still pray. Question: If she acts upon the second assumption, then the contractions ease off, should we tell her to make up the prayers she has missed? Answer: It is preferable to make them up, because she took her decision on the basis of an assumption. In summary, then: If this woman usually has contractions for a number of days – more than two or three – then this is not nifaas and she should pray. If that is not what usually happens, then we assume that it is nifaas in the sense that she should stop praying. If she stops praying, then it turns out that it was not nifaas, then in this case we say that if she makes up the prayers she has missed, this is good, and if she does not make them up, there is nothing wrong with that because she acted on an assumption. And Allâh knows best.

https://islamqa.info/en/answers/1151/when-a-pregt-woman-feels-contractions-should-she-stop-praying-and-does-she-have-to-makeup-the-missed-prayers

G_ID_01398

Alliance and amity disavowal and enmity

1052

Muslim working in law enforcement in a non-Islamic country

Question I have a question regarding the permissibility of becoming a law enforcement officer in this country that does no follow sharee 'ah. Is it haraam to be enforcing laws that have not been developed by our Creator Allaah and His holy Prophets (upon whom be peace)? Even if it means enforcing laws on non-Muslims? Partciluarly, is it permissible to enforce a law like punishing someone for speeding on the highway? What about allowing someone to drink alcohol if he is over 21 but not if he is under 21? Even though this is not Islamic, should a Muslim allow such behaviour among non-Muslims? Of course, Muslims will be accountable for these haraam actions in the Hereafter, but is it okay to let non-Muslims do this?

Praise be to Allah. If a Muslim is able, through such work, to fight evil and oppression, or to prevent or reduce it by using the existing laws which may contain something of justice and decency, then it is permissible if his intention is to seek the pleasure of Allah. He may do this work even if it involves preventing only some people - but not all - from getting drunk, for example. But if it involves enforcing laws that are unjust to people - whether they are Muslim or not - or enforcing something that goes against the Sharee'ah, like preventing people from wearing hijaab or praying, or giving some kind of protection to criminals, and so on, then this is not permitted at all. The wise and clever Muslim knows from experience to what extent his work is in accordance with the Sharee'ah that is based on the common good and on preventing corruption. And Allaah knows best.

https://islamqa.info/en/answers/1052/muslim-working-in-law-enforcement-in-a-non-islamic-country

G_ID_05599

Rulings on prayer

297

Fardh and sunnah prayers must be performed separately

Question In making salah,do you combine Fardh and Sunnah rakahs?? Or you do one(fardh)or the other(sunnah)? Also, to become a Muslim,is it necessary to declare that you are a Muslim in the company of two other Muslims? thank you

Praise be to Allah.al-hamdu lillaah. Fardh and sunnah prayers have to be performed separately. You don't need witnesses to become a Muslim. Once you utter the Shahadatain believing in them, you are then a Muslim. Please see the section on "Accepting Islam & Related Issues ".

https://islamqa.info/en/answers/297/fardh-and-sunnah-prayers-must-be-performed-separately

G_ID_17045

Keeping contact with kinship

793

How to Deal with Toxic Family Members in Islam

Question This is regarding family matters and disputes. I have a maternal uncle who creates a lot of trouble for my family. His wife and children have even gone to the limits of taking my mother to court, and falsely bearing witness that she physically assaulted them and threatened to kill them. There are numerous things they do, but, my uncle after a few months fights with his children and comes back and asks my mother for forgiveness. She forgives him, and he starts pretending he is a maskin. But, he continues to support his children and wife who hurt my mother numerous times. Anyway, I asked my mother NOT to talk to him anymore. She claims we have to forget and forgive. But, surely there are limitations. Anyway, is it wrong to ask my mother not to associate with him anymore? Is it wrong for me to continue to refuse to have anything to do with him or his family? I DO NOT wish to forget or forgive, especially, when there is no change in his behavior. Any Advice is appreciated.

Praise be to Allah.If you want to deal with your maternal uncle on the basis of justice, then it is permissible for you to respond in like to his unkind words, as Allah says (interpretation of the meaning): "And if you punish (your enemy), then punish them with the like of that with which you were afflicted." [An-Nahl 16:126] But if you bear it with patience, that will be better for you, as Allah says at the end of the same verse (interpretation of the meaning): "But if you endure patiently, verily, it is better for the patient ones." [An-Nahl 16:126] If you want to turn enmity into love, then treat him well, if he treats you badly, as Allah says (interpretation of the meaning): "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily! He between whom and you there was enmity, (will become) as though he was a close friend." [Fussilat 41:34] The words, "The good deed and the evil deed cannot be equal" mean that there is a huge difference between the two. "Repel (the evil) with one which is better," means that when someone treats you badly, answer back with something better, as `Umar (may Allah be pleased with him) said: "There is no better punishment for the person who sinned by being bad to you, than your obeying Allah by being good to him in return." (Tafsir Ibn Kathir) A man came to the Prophet (peace and blessings of Allah be upon him) and said: "O Messenger of Allah, I have relatives with whom I try to keep in touch, but they cut me off; I treat them well, but they treat me badly; I try to be kind to them, but they are cruel to me." He said: "If you are as you say, it is as if you are putting hot ashes in their mouths. You will continue to have support from Allah against them so long as you continue doing that." (Narrated by Muslim, no. 2558) Our advice to you, our sister, is to be tolerant and forgiving. Follow your mother's advice. It is clear from your question that this man has room to regret and retract his bad actions. Allah tells us (interpretation of the meaning): "whoever forgives and makes reconciliation, his reward is due from Allah" [Ash-Shura 42:40] However, all of this does not prevent us from protecting ourselves from the evil and harm that such relatives may cause. If going to their houses, for example, will cause some kind of offence or harm, then the relationship can be limited to telephone calls, kind words, the occasional gift and so on. The relationship can be maintained at a distance, if being too close will cause problems. We ask Allah to guide us all, to help us not to bear any grudges towards anyone, and to treat one another properly. May Allah bless our Prophet Muhammad. For more details, please see the following answers: 143596 , 324944 , 22706 , 85317 , 129319 , and 2621 .

https://islamqa.info/en/answers/793/how-to-deal-with-toxic-family-members-in-islam

G_ID_17046

Keeping contact with kinship

1808

Advice: Separating women from non-mahram* men in family visits

Question What advice can you give Muslim families in regards to family visits and gatherings?

Praise be to Allah.People are civil and sociable by nature: they must have friends, and friendship involves visiting one another. When visits are between families, we must pay attention to an important matter which will close the door to evil, by not allowing mixing between the sexes. One of the indications that mixing is haraam is the aayah (interpretation of the meaning): " And when you ask (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts" [al-Ahzaab 33:53] If we examine the evil results of mixing in family gatherings, we will find many examples of corruption and immorality, for example:In most cases, women's hijaab in mixed gatherings is either non-existant or not correct. These women display the beauty which Allaah has forbidden them to show to anyone before whom they is not allowed to uncover, as it says in the aayah (interpretation of the meaning): " and not to reveal their adornment " [al-Noor 24:31] It even happens that women who adorn themselves in mixed gatherings never adorn themselves for their husbands. When men see women in mixed gatherings, this destroys their religious commitment and morals, and provokes forbidden desires. Terrible arguments and marital separations may result, when one looks at or winks at the wife of another, or they laugh and joke together. When the couple returns home, the settling of accounts begins:Man: "Why did you laugh at so-and-so's words, when he never said anything funny?Woman: "And why did you wink at so-and-so?"Man: "When he speaks you understand him readily, but when I speak you never understand me!" So the exchange of accusations goes on, until it ends in hatred or even divorce, in some cases. Some men and women may begin to regret their luck in marriage, when they begin to compare their spouses with those of their friends. A man may say to himself, "So-and-so joins in discussions and is well-educated, but my wife is ignorant and is not educated at all" And a woman may say to herself, "So-and-so is so lucky, her husband is so eloquent and smart, and my husband is so boring and speaks without thinking" This destroys the marriage relationship and leads to bad treatment on the part of both spouses. Some may show off to others by making false claims about what they do not have, so that one man may issue instructions to his wife in front of other men so that he can pretend to have a strong personality, when at home he is like a tame pussy-cat. A woman may borrow gold so that others in the gathering may think she owns so much, but the Prophet (peace and blessings of Allaah be upon him) said: "The one who claims to have what he does not own is as it were wearing a garment of falsehood." (Reported by al-Bukhaari, al-Fath, 9/317) These mixed night-time gatherings are often a waste of time, filled with idle gossip and other sins of the tongue, whilst small children are left at home (so that the gathering will not be spoiled by their crying!) These night-time gatherings may become even worse and involve other major sins, such as drinking and gambling, especially among the so-called upper class. Another of the major sins that may result is the desire to follow the kuffaar and be like them in dress and other habits and customs. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." (Reported by Imaam Ahmad, al-Musnad, 2/50; see also Saheeh al-Jaami', 2828) In family gatherings, women should be separated from non-mahram men, and the gatherings should serve some useful purpose, such as remembrance of Allaah (dhikr), seeking beneficial knowledge or discussing social problems or things that can benefit the family in this life. We ask Allaah to keep us safe and healthy. May Allaah bless our Prophet Muhammad. * 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/1808/advice-separating-women-from-non-mahram-men-in-family-visits

G_ID_17047

Keeping contact with kinship

701

Cutting off ties with a non-Muslim sister

Question I entered Islaam five years ago, and my family find it hard to accept. My sister cut off ties with me for a year, then she got in touch and asked me to forgive her, which I did. But she has not stopped insulting my Islaam and attacking me at every chance she gets. I told her several times that she is hurting me, but she didn’t stop. After years of suffering, I sent her a letter telling me to contact me only if her attitude changed, otherwise, not to get in touch. Did I do the right thing?

Praise be to Allah. Because of the insults that you suffered, there is nothing wrong with what you did, in sha Allaah. This would not be considered as "breaking family ties", and it may give her the opportunity to think about what she has done. Al-‘Allaamah al’Safaareeni, may Allaah have mercy on him, said in his book Ghidhaa’ al-Albaab: "Ibn Abi Hamzah said: ‘The ties of kinship may be by money, by helping at times of need, by warding off harm, by meeting them with a smiling face, and by praying for them. The general meaning is that one helps them in good ways as much as possible and helps them to resist or fight evil as much as possible. This is the case if one’s relatives are righteous, but if they are kaafirs or are wrongdoers, then cutting off ties with them for the sake of Allaah is how one maintains the tie, on the condition that one tries to warn them, and tells them that the reason for cutting the ties is because of their deviation from the truth. At the same time, the connection of making du’aa’ for them should remain, and you should pray for them in their absence that Allaah will guide them to the Right Path. (al-Tuhfah: Ghidha’ al-Albaab, 1/356). And Allaah knows best.

https://islamqa.info/en/answers/701/cutting-off-ties-with-a-non-muslim-sister

G_ID_03366

Invalid marriages

2450

Ruling on proposing marriage to a girl who is already engaged

Question Does a brother has any legal bond on a sister he has intentions to Marry? What I actually mean is: a brother is interested in a sister and wants to marry her, however, another brother wants to marry her also but he does not want to engage her as yet (Kitbah). because one brother wants to marry the sister does that mean that the other brother should stay away?

Praise be to Allah.If a person has proposed marriage to a woman, it is not permitted for anyone else to offer a proposal to her, because of the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) which states that the Prophet (peace and blessings of Allaah be upon him) said: “No man should offer a proposal of marriage over the proposal of his brother until the first one gives up or gives him permission.” (Reported by al-Bukhaari, 4746). There follow quotations from Ibn Hijr’s commentary which will shed more light on the matter: The majority of scholars said: This amounts to a prohibition… The Shaafi’is and Hanbalis said: it is prohibited when the woman proposed to, or her appointed guardian, has stated that she accepts the offer, but if she has stated that she rejects this offer, it is not prohibited. If the second man does not know the situation, then he is permitted to propose marriage, because the basic principle is that proposing marriage is something permitted… If the woman has not answered either way, it is permitted. Al-Tirmidhi reported from al-Shaafi’i that the meaning of the hadeeth is: if a man proposes to a woman and she likes him and accepts, no-one else should propose to her after that, but if he (the second man) does not know that she liked and accepted that proposal, there is nothing wrong with his proposing to her. The evidence for this is the story of Faatimah bint Qays, who did not tell (the Prophet (peace and blessings of Allaah be upon him)) that she had accepted the proposal of one (of two men who had proposed to her). If she had told him, he would not have advised her to marry someone other than the one she had chosen. If there is no word of acceptance or rejection from the woman, some of the Shaafi’is say that it is definitely permitted… Al-Shaafi’i said that in the case of a virgin, her silence indicates her acceptance of a suitor. The hadeeth was interpretated as meaning that if the first man to propose gives permission to the second, it is no longer prohibited for him to propose. … It was reported from Ibn al-Qaasim, the companion of Maalik, that if the first suitor is immoral, a chaste man is permitted to propose over his proposal. Ibn al-‘Arabi said that this was correct… This is applicable if the woman is chaste, because an immoral man would not be compatible for her, and his proposal would be like no proposal at all. The phrase “until he marries her”* means until the first suitor has gone ahead and married her, so that anyone else will realize that there is no longer any point in proposing; “or gives up” means that the first suitor decides not to go ahead, in which case it is permitted for the second to offer his proposal. * Please note these words are in another Rewaaya…

https://islamqa.info/en/answers/2450/ruling-on-proposing-marriage-to-a-girl-who-is-already-engaged

G_ID_03365

Invalid marriages

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_14665

Medicine and medical treatments

83565

Ruling on exfoliation of the face and face-lifts

Question What is the ruling on exfoliating a woman’s face and doing face-lifts by using modern methods and lasers or using needles?.

Praise be to Allah. Exfoliation means removing a layer of skin to expose new skin. The reason for doing that may be to remove a blemish on the skin that resulted from a burn or tear, or it may be for cosmetic purposes, to beautify the face. If it is the former, then it is permissible, because removing blemishes makes this action permissible. But if it is for the latter then it is not permissible, because that is changing the creation of Allaah, and is a kind of beautification that is not permissible in sharee’ah. In the answer to question no. 34215 we stated that it is haraam to exfoliate the face, and that it is changing the creation of Allaah. Face-lift operations are usually done for purposes of beautification and to remove wrinkles. This comes under the heading of changing the creation of Allaah. In the answer to question no. 47694 we have stated the ruling on cosmetic surgery, and we explained that some of it may be essential so it is permissible, and some of it may be for the purpose of beautification, and it is haraam, because it comes under the heading of changing the creation of Allaah. And we gave face-lifts as one of the examples of such operations. In addition to what we mentioned of rulings in the two answers referred to above, we may also mention the harm caused by some of these operations. There is nothing wrong with trying to beautify the face by means other than exfoliation, such as using some kinds of permissible creams or medicines, so long as that does not do any damage to the face. And Allaah knows best.

https://islamqa.info/en/answers/83565/ruling-on-exfoliation-of-the-face-and-face-lifts

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Invalid marriages

677

Ruling on marrying a woman who has no religion

Question Is it permissible for a Muslim man to marry a woman who professes no faith or "deen" at all -- an "agnostic"?

Praise be to Allah.This is not permitted at all, because Allaah says (interpretation of the meaning): “… they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them…” [al-Mumtahinah 60:10]. An exception is made in the case of chaste women of the People of the Book (Jews and Christians), because Allaah says (interpretation of the meaning): “(Lawful to you in marriage) are … and chaste women from those who were given the Scripture (Jews and Christians) before your time…” [al-Maa’idah 5:5]. And Allaah knows best.

https://islamqa.info/en/answers/677/ruling-on-marrying-a-woman-who-has-no-religion

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Rulings on tawbah

32

Repentance From Fornication and Status of Child

Question There is another problem that has been worrying me for some time—namely, I committed fornication with a woman. How do I repent? Can I marry her in order to cover up the whole affair? Another man says he committed fornication outside his country, and he knows that the woman conceived and delivered a child. Is this his child? And is it obligatory for him to bear the costs of the child’s upbringing?

Praise be to Allah. Questions of this sort are asked so often and by so many that it is time Muslims paid serious attention to their reformation in the light of the Quran and Sunnah (prophetic teachings), in order that such things do not occur in the first place. Special stress is to be placed on the lowering of the gaze, no bodily contact (including shaking hands) between men and women, wearing of the full hijab (women’s Islamic dress code), prohibition of meetings in secrecy in particular and of mixing of sexes in general, discouraging unwarranted travel to non-Muslim countries, and early marriages. As for the question about one who committed fornication, there can be two situations. Either the man did it by force, that is, raped the woman. Such a man should pay her the amount of mahr (dower) in accordance with her social class, as compensation for what harm he caused her. As for himself, he should sincerely repent. And, if the matter has reached the authorities, then he should be punished according to the law of shari’ah (Islamic law). See Madarij. Or, he has had sex with a woman who consented to the act. There is nothing due from such a man except repentance. Neither the child is his, nor is the cost of upbringing born by him because it is an illegal child and must be attached to the mother and not the father. The man’s marriage to the woman, for the sake of covering up the issue, is also not permissible. For Allah revealed in the Quran a verse whose meaning can be translated as: “An adulterer does not marry but an adulteress or mushrika (female polytheist). And an adulteress does not marry but an adulterer or mushrik (male polytheist).” (24:3) It is also not permissible to marry a woman who is pregt from an adulterous act, even if the man has fathered the baby in the womb, as it is also not permissible to marry a woman about whom it is not known if she is pregt or not. Nonetheless, if he repents, and she also repents, and she is not carrying a child, then it is permissible for him to marry her and begin a new life. If she is carrying a child, they must wait until she gives birth. And Allah knows best.

https://islamqa.info/en/answers/32/repentance-from-fornication-and-status-of-child

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Rulings on tawbah

36

What to do With Forbidden Items after Repentance

Question I have repented. But in my possession are some forbidden things such as musical instruments, cassettes, films, etc. Is it permissible for me to sell them, particularly since they are worth a large amount?

Praise be to Allah. Sale of such banned articles is not permissible in Islam. The Prophet (peace and blessings of Allah be upon him) said: “When Allah forbids a thing, then He forbids its price (as well).” (i.e., its sale/purchase/trading.) [Abu Dawood, and it is authentic] Also, you know well that whomever you sell it to will use it in a forbidden act; thus, it is not permissible for you to sell it to him as Allah has prohibited this in commanding us (in meaning): ‘do not assist one another in sins and enmity’. And no matter how much you lose in worldly wealth, have faith that what is in store with Allah is worthier and longer lasting. He will compensate you with His grace, and His favor and His generosity. And Allah knows best.

https://islamqa.info/en/answers/36/what-to-do-with-forbidden-items-after-repentance

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Rulings on prayer

15

How Do You Respond to Salam while Praying?

Question If As-salam (the greeting of Islam) was said to someone during his prayer, what should he do?

Praise be to Allah.If someone greets you while you are praying , you may respond with a gesture. Suhayb (May Allah be please with him) said: "I passed by the Messenger of Allah (blessings and peace of Allah be upon him), while he was praying and I said Salam to him and he replied with a gesture ." The description of the gesture was narrated in many Hadiths, one of which is from Ibn `Umar (May Allah be pleased with him), who said: The Messenger of Allah (peace be upon him) went to Quba’ (first mosque in Madinah) to pray. He said that the Ansar (residents of Madinah) came to him and said Salam to him while he was praying . He said, "So, I said to Bilal, ‘How did you see the Messenger of Allah (peace be upon him) reply to them when they said Salam to him while he was praying?’" He said that he said, "Like this" and he flattened his hand. Jafar ibn Awn (one of the narrators) flattened his hand and made the bottom of the hand facing down and the back of the hand facing up. (From the book What Should You Do in the Following Situations...?” And Allah knows best.

https://islamqa.info/en/answers/15/how-do-you-respond-to-salam-while-praying

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Rulings on prayer

14

Movement while praying and preventing someone from passing.

Question What should one do if one is distracted during the prayer by something happening in ones environment, such as someone knocking on the door, or a child in danger, e.g. playing with an electrical outlet, etc., perhaps requiring him to move?

Praise be to Allah.If a person praying needs to do something relatively minor during prayer, like opening a door and the like, it is OK as long as his direction does not change from the qibla (direction of prayer). The evidence for this is what Abu Dawood narrated that Aa'isha (may Allah be pleased with her), said, "The Messenger of Allah (peace be upon him), used to pray with the door closed, so I arrived and asked him to open it, so he came and opened it and returned to his prayer" (the narrator mentioned that the door was in the direction of the qibla).1 The same is true if a mother needed, while praying, to save her child from danger or harm and the likesmall movement to the right or left, or forward or backward, does not harm the prayer. Similarly if the ridaa (upper body cover) falls off, the praying person can pick it up and if the izar (lower body cover) became loose, then he can tighten it up. The sharia (laws of Islam) have allowed for the praying person in some cases excessive movement even if he were to change direction from qibla, as evident in the hadith of Abu Huraira, (may Allah be pleased with him), where he said: "The Messenger of Allah (peace be upon him), said: Kill the two black things while in prayer: the snake and scorpion. "2 Also, preventing a person from passing in the place of prostration by pushing (or even fighting him if he insists) is prescribed, as related in Bukhari from hadith Abi Saleh Al-Samman, who said: "I saw Aba Saeed Al-Khudri on Friday praying with something in front of him to protect him from [passing] people, and a young man from Bani Abi Muaet wanted to pass in front of him in the place of prostration. So Abu Saeed pushed the mans chest, so the man looked [around] and did not find any place from which to walk except in front of him, so he tried to pass in front of him again. Abu Saeed pushed him harsher than the first time, so he cursed Abu Saeed. Then the young man went to Marwan and complained about Abu Saeeds action and Abu Saeed entered after him at Marwans place so Marwan said: What is the matter with you, doing that to your brothers son oh Abu Saeed.? He said: I heard the Prophet (peace be upon him) saying: "If one of you prays with something in front of him protecting him from [passing] people, and someone wants to pass in front of him, then he should push him, and if he refuses to [turn back], then fight him, for he is a shaitan (satan)."3 From the book What Should You Do in the Following Situations... ? 1 Su Abu Dawood, number 922, and Sahih Su Abu Dawood 815.2 Su Abu Dawood, number 921, and Sahih Su Abu Dawood 814.3 Narrated al-Bukhari Fath 1/582.

https://islamqa.info/en/answers/14/movement-while-praying-and-preventing-someone-from-passing

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Adulteryfornication and homosexuality

95580

He lived in sin with his girlfriend and had a child from her and he wants to marry her

Question I live in the west and during the last three years I got to know a kitaabi girl (from the people of the Book – Jewish or Christian), and the relationship between us deepened. That was with the approval of her family and mine. After that we had a daughter and we applied for a civil marriage, but the court refused to marry us because the girl has not yet reached the age where marriage is allowed in that country. I had no choice but to go to the imam of our mosque and the girl’s guardian, and two witnesses of good character came, and we got married in this manner. Is the marriage legitimate according to sharee’ah? Do I have to do anything because of the previous years that I spent with this kitaabi girl without being married? Please advise me, may Allaah reward you with good.

Praise be to Allah. Firstly: Undoubtedly you did something very wrong for yourself and your religious commitment when you agreed to form a haraam relationship with a Christian woman. As for yourself, that is by committing the sin of zina for which Allaah warns of a severe punishment and decrees the hadd punishment in this world: one hundred lashes for one who is not married and stoning to death for one who is married. As for your religious commitment, that is by giving a bad example of Islam and its morals and rulings to those kuffaar, whether in the land where you live or the family of the woman with whom you are living. How can they respect Islam and the Muslims when they do not see any difference between you and others of the people of the Book? What you –and your family who knew of your sin – must do is repent sincerely from this great sin. You should realize that you did not only fall into the sin of zina which Islam warns against even approaching, but you persisted in that and lived with the woman as man and wife. This makes your sin worse than the sin of others who may fall into the sin of immorality without continuing or persisting in it. Allaah says (interpretation of the meaning): “And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse __and whoever does this shall receive the punishment. 69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; 70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful” [al-Furqaan 25:68-70] For more information on the greatness of Allaah’s grace in accepting the repentance of His slaves and that He accepts the repentance of the penitent no matter how serious and numerous their sins, please see the answers to questions no. 624, 13990, 47834, 23485 and 20983. Secondly: It should be noted that it is not permissible for you to marry this kitaabi woman unless you repent sincerely to Allaah, and until you are certain that she will not commit immoral actions with anyone and that she will not have boyfriends. This is one of the conditions of marriage to a kitaabi woman. Allaah says (interpretation of the meaning): “The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends” [al-Maa'idah 5:5] What you should have done was to tell the one who did the marriage contract for you about your situation and hers, so that he could have enjoined you to repent and told you of the conditions of her being chaste and avoiding zina, and so that you could wait for one menstrual cycle until it was established that she was not pregt, or until she gave birth if she was pregt. Ibn Qudaamah (may Allaah have mercy on him) said: If a woman commits zina, it is not permissible for the one who knows of that to marry her unless two conditions are met: 1- That her ‘iddah has ended. If she is pregt as the result of zina then her ‘iddah ends when she gives birth, and it is not permissible to marry her before she gives birth. 2- That she repents from committing zina. And he said: If both conditions are met, it is permissible for the zaani (the man who committed zina) or anyone else to marry her according to the majority of scholars, including Abu Bakr, ‘Umar and his son, Ibn ‘Abbaas, Jaabir, Sa’eed ibn al-Musayyab, Jaabir ibn Zayd, ‘Ata’, al-Hasan, ‘Ikrimah, al-Zuhri, al-Thawri, al-Shaafa’i, Ibn al-Mundhir and ashaab al-ra’y. Al-Mughni (7/108, 109) Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said: It is not permissible to marry a woman who has committed zina until she repents. If a man wants to marry her then he must wait for one menstrual cycle to establish that she is not pregt before doing the marriage contract with her. If it turns out that she is pregt, it is not permissible for him to do the marriage contract with her until after she gives birth. Al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah (2/584) You do not have the right to do the marriage contract in the courts that govern by man-made laws, or in their churches, rather what you did by asking the imam of the mosque to do the marriage contract was the right thing to do. There is nothing wrong with confirming it in the courts for official purposes. The scholars of the Standing Committee said: If the proposal and acceptance are completed, along with all the other conditions of marriage, and it is free from any impediments, then it is valid. If confirming it legally (in the civil court) could serve some shar’i interests of both parties, both now or in the future, then that must be done. Fataawa al-Lajnah al-Daa’imah (18/87). And they said: If the marriage contract is not recognized and no rights will be granted unless it is confirmed in a non-shar’i court, then this does not affect the validity of the marriage, but there is nothing wrong with confirming it in a non-shar’i court if the aim is to record it for official purposes. Fataawa al-Lajnah al-Daa’imah (18/87). Thirdly: As for your daughter, she is the product of an illegitimate relationship and it is not permissible for her to be named after you, rather she should be named after her mother. It was narrated from ‘Amr ibn Shu’ayb from his father that his grandfather said: The Prophet (peace and blessings of Allaah be upon him) ruled that whoever was born to a slave woman whom his father did not own or to a free woman with whom he committed adultery, then he cannot be named after him and he does not inherit from him, even if the one whom he claims is his father acknowledges him. So he is the product of zina, whether his mother was a free woman or a slave. Narrated by Abu Dawood (2265) and Ibn Maajah (2746); classed as hasan by al-Albaani in Saheeh Abi Dawood. The scholars of the Standing Committee said, concerning a similar case: The daughter mentioned, who is the result of illicit relations with her mother, is not your daughter according to sharee’ah, and it is not permissible for her to be named after you, because she was born from haraam water, which is zina. So she should be named after her mother and not after the one who committed zina with her. Fataawa al-Lajnah al-Daa’imah (18/321, 322) If it is not possible to name the child after the mother in the land where the mother lives, she may be given a name which does not belong to anyone in particular, so she may be given a name to use in official papers and documents. See also the answer to question no. 12283 – which is important – and also 117, 33591, 2103 and 33615. We should also remind you that it is haraam to settle in a kaafir land, and you should learn a lesson from what happened to you and try to leave that land and settle in a Muslim country where you will see Islam being practised openly and you will be able to raise your children to follow Islam, be chaste and have good attitudes. See the answers to questions no. 20227 and 45645 for more information on the negative consequences of marrying non-Muslim women. And Allaah knows best.

https://islamqa.info/en/answers/95580/he-lived-in-sin-with-his-girlfriend-and-had-a-child-from-her-and-he-wants-to-marry-her