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What is the ruling on making food during the period of mourning? What is the ruling on guests of the household eating the food that has been brought to them?

Praise be to Allah.It is better for neighbours and relatives to make food in their own houses then bring it to the household (of the deceased), because it was narrated that when the Prophet (peace and blessings of Allaah be upon him) heard that his cousin Ja’far ibn Abi Taalib (may Allaah be pleased with him) had died in the Battle of Mu’tah, he told his family to make food for the family of Ja’far, and said, “Because there has come to them that which will preoccupy them.”  But it is not permitted for the family to make food for people because for the sake of the deceased. This is one of the actions of the Jaahiliyyah, whether it is done on the day of the death, or on the fourth or tenth day after the death, or at the new year. All of that is not permitted, because it was narrated that Jareer ibn ‘Abd-Allaah al-Bajali (may Allaah be pleased with him) – one of the companions of the Prophet (peace and blessings of Allaah be upon him) – said, “We used to count gathering with the family of the deceased and making food for them after the burial to be a kind of wailing (niyaahah).”  But if guests come to the family of the deceased during the mourning period, there is nothing wrong with them making food for them for the sake of hospitality, and there is nothing wrong with the household inviting whoever they want of their neighbours and relatives to eat with them from the food that has been given to them. And Allaah is the Source of strength.

I want to know some details about the Shaytaan – can you help me?

Praise be to Allah.When Iblees (the Satan)refused to prostrate to Adam, Allaah expelled him from heaven and the curse of Allaah is upon him until the Day of Resurrection.  Allaah said to him:  “Then get out from here; for verily, you are outcast. And verily, My Curse is on you till the Day of Recompense” [Saad 38:77-78 – interpretation of the meaning]  Then he asked Allaah to grant him respite until the Resurrection, and He granted him that:  “(Iblees) said: ‘Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).’ (Allaah) said: ‘You are of those respited’” [al-A’raaf 7:14-15 – interpretation of the meaning]  When Iblees felt safe from destruction, he rebelled and transgressed:  “(Iblees) said: ‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)’” [al-A’raaf 7:16-17 – interpretation of the meaning]  When Iblees said that, Allaah said to him:  “(Allaah) said: ‘Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience), make assaults on them with your cavalry and your infantry, share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse), and make promises to them.’ But Satan promises them nothing but deceit. ‘Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a Guardian’” [al-Israa’ 17:62-64 – interpretation of the meaning]  Hence the Shaytaan declared his evil and his enmity towards the children of Adam, so he started to make sin attractive to them and to tempt them with haraam (unlawful)and evil things, and to enjoin evil and immoral actions upon them. Thus most of the people were deceived by him and they fell into those sins and haraam things:  “And indeed Iblees (Satan) did prove true his thought about them, and they followed him, all except a group of true believers (in the Oneness of Allaah)” [Saba’ 34:20 – interpretation of the meaning]  Everything that happens among the sons of Adam of kufr (disbelief), murder, enmity, hatred, the spread of immorality and zina (adultery/fornication), the wanton display of women’s beauty, drinking alcohol, worshipping idols and other major sins, is all the work of the Shaytaan, in order to prevent people from following the way of Allaah and to corrupt mankind and drag them to the Fire of Hell with him:  “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab (stone altars), and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As Salaah (the prayer). So, will you not then abstain?” [al-Maa’idah 5:90-91 – interpretation of the meaning]  Allaah has warned us against following the Shaytaan and walking in his footsteps, as He says (interpretation of the meaning):  “O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al Fahshaa’ [i.e. to commit indecency (illegal sexual intercourse)], and Al Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)] [al-Noor 24:21]  When a person turns away from Allaah, the Shaytaan gains control over him and encourages him to commit sin and transgression:  “See you not that We have sent the Shayaateen (devils) against the disbelievers to push them to do evil [Maryam 19:83 – interpretation of the meaning]  Everyone who turns away from Allaah and follows the Shaytaan is only destroying his own self and is a loser in this world and in the Hereafter:  “And whoever takes Shaytaan (Satan) as a Wali (protector or helper) instead of Allaah, has surely, suffered a manifest loss [al-Nisa’ 4:119 – interpretation of the meaning]  The Shaytaan uses strange ways to tempt people; he has corrupted many of mankind and made their evil deeds attractive to them, so he is the cause of their going to Hell, what a terrible fate!  “He [Shaytaan (Satan)] makes promises to them, and arouses in them false desires; and Shaytaan’s (Satan) promises are nothing but deceptions. The dwelling of such (people) is Hell, and they will find no way of escape from it [al-Nisa’ 4:120-121 – interpretation of the meaning]  The enmity of the Shaytaan towards Adam and his descendants is ancient. Allaah caused Adam and his wife to dwell in Paradise, then the Shaytaan came to Adam and made sin attractive to him, so Adam obeyed him, thinking that he was sincere. Thus Adam disobeyed his Lord and was expelled from Paradise, then Allaah accepted his repentance. Allaah warns us against obeying the Shaytaan, as He says (interpretation of the meaning):  “O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwa’ (Eve)] out of Paradise [al-A’raaf 7:27]  Because the enmity of Shaytaan towards mankind is so clear and obvious, Allaah tells us to beware of him and to declare war on him and to show enmity to him, as He says (interpretation of the meaning):  “Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire [Faatir 35:6]  Allaah has told us to seek refuge with Allaah from the outcast Shaytaan every time we think of sinning. He says (interpretation of the meaning):  “And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All Hearer, the All Knower [Fussilat 41:36]  On the Day of Resurrection, the Day of truth and justice, the Shaytaan will confess to his crimes and will declare before all of creation that Allaah is the One Who tells the truth and that he is a liar. He will say that there is no blame on him; rather the blame is on those who followed him. Then everyone who followed him will regret it, but at that time regret will be of no avail:  “And Shaytaan (Satan) will say when the matter has been decided: ‘Verily, Allaah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allaah (by obeying me in the life of the world). Verily, there is a painful torment for the Zaalimoon (polytheists and wrongdoers)’” [Ibraaheem 14:22 – interpretation of the meaning]

What can those Muslim women do who have been assaulted and become pregnant as a result of rape? Is it permissible for them to abort the foetus or not?

Praise be to Allah.Because the Muslims have become so weak and humiliated, they, along with their lands and their honour, have become fair game for anyone; the nations call one another to attack them from all sides. Many Muslim women have often become a target for the scavenging wolves of humanity, who do not fear Allaah or any deterrent, as is the case in many countries in the Muslim world, and as has happened in Bosnia and Herzegovina, in the Philippines, in Chechnya, in Eritrea, and in the prisons of some of the contemptible systems of the Arab world. There follow some important points concerning the woman who has been raped: 1 – The raped woman who did her utmost to resist these thugs and their ilk is not guilty of any sin, because she was forced into it, and the one who is forced to do something is not guilty of sin in the case of kufr, which is worse than zinaa (unlawful sexual activity), as Allaah says (interpretation of the meaning): “except him who is forced thereto and whose heart is at rest with Faith…” [al-Nahl 16:106] The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for their mistakes, what they forget and what they are forced to do.” (Narrated by Ibn Maajah in al-Talaaq, 2033; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, 1664). The Muslim woman who has fallen prey to a rapist will be rewarded for bearing this calamity with patience, if she seeks reward with Allaah for the harm that has befallen her. The Prophet (peace and blessings of Allaah be upon him) said: “No stress or exhaustion befalls the Muslim, nor worry or distress, even a thorn which pricks him, but Allaah will expiate for his sins because of that.” (Narrated by al-Bukhaari and Muslim). 2 – Young Muslim men should hasten to marry women such as these who have been tormented, so as to reduce their suffering and console them, to compensate them for the loss of the most precious thing that they possess, which is their virginity. 3 – With regard to their having abortions – the basic principle concerning abortion is that it is haraam and is not allowed from the moment of conception when it becomes a new being and is “placed in a place of safety” [cf. al-Mursalaat 77:21], i.e., the womb, even if this being is the result of a haraam relationship such as zinaa. In the case of the Ghaamidi woman who had confessed to zina and thus the punishment of stoning became obligatory, the Messenger (peace and blessings of Allaah be upon him) told her to go away until after she had given birth, then after she had given birth, he told her to go away until the child was weaned. 4 – There are some fuqahaa’ who think that it is permissible to have an abortion within the first forty days of pregnancy. Some of them even permit it until before the soul is breathed into the embryo. The stronger the excuse, the clearer the reason for the concession is, and if that is within the first forty days it is, this means that the concession is more appropriate. 5 – Undoubtedly the rape of a Muslim woman by an evil enemy is a strong reason for the Muslim woman and for her family to have an abortion. For she will hate this foetus, the result of this iniquitous attack, and she will want to get rid of it. So this concession is to be given because of necessity, especially in the first days of the pregnancy. 6 – Nevertheless, there is nothing wrong with a Muslim woman who has suffered this disaster keeping the foetus without being forced to get rid of it. If it is decreed that it should remain in her womb for the usual term and she gives birth to it, then it will be a Muslim child, as the Prophet (peace and blessings of Allaah be upon him) said: “Every newborn is born in a state of fitrah (the natural state of man, i.e., Islam).” (Narrated by al-Bukhaari). The fitrah is the religion of Tawheed, i.e., Islam. It has been stated in fiqh that if the parents have different religions, the child should follow the parent who has the best religion. This is in cases where the father is known, but what about the child who has no father? He is a Muslim child, no doubt, and the Muslim society is obliged to take care of his upbringing, to spend on him and to bring him up well. They should not leave the burden to his poor, suffering mother. One of the basic principles of Islam is to relieve distress and hardship, so if a Muslim girl who is keen to remain chaste is exposed to bestial aggression and fears the effect that this may have on her reputation or her honour, or fears that she may be an outcast or that she may be subjected to harm such as being killed, or she fears that she may suffer psychological or nervous diseases, or that her sanity may be affected, or that shame may be brought upon her family for a matter in which she is not guilty of any sin, or that the child will not find any place of safety, then I say: that if this is the case, there is nothing wrong with her aborting the foetus before the soul is breathed into it, especially when it has become easy for a woman to find out if she is pregnant or not, with the advance of medical means of detecting pregnancy in the first week. The earlier the abortion is carried out, the more appropriate this concession is. And Allaah knows best.

I have many brothers and sisters, so I use a telephone recording device to protect against wrongdoing and mischief. What do you think of this means, as this method has prevented wrongdoing in the past, noting that they are unaware of it?

Praise be to Allah.This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said: I think that this is a kind of spying and it is not permissible for anyone to spy on anyone else, because we have no right the judge anybody except by what is apparent. If we start spying on people we will have a lot of headaches because of this spying and we will be upset by what we hear and see. Allaah says (interpretation of the meaning) “And spy not” [al-Hujuraat 49:12] after saying (interpretation of the meaning), “O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not” [al-Hujuraat 49:12]. But if the head of the household sees indications of these evil telephone calls, then there is nothing wrong with setting up a recording device without their knowledge, but he realizes that there is something going on, he should not keep quiet and keep listening, rather he should rebuke them straightaway, because if he communities to listen,because he may hear something that will upset him even more. For example, if he comes across a bad telephone conversation, he must rebuke the one who is doing it straight away, and not delay it until the next day; he must put a stop to it from the beginning. But with regard to mere suspicion based on waswaas (insinuating whispers of the Shaytaan), it is not permitted (for him to set up this device), but if he knows that the matter is serious and that it is actually happening, then it is OK to set up a recorder so as to find out what is going on.

What is the ruling on abortion after the fifth month of pregnancy?

Praise be to Allah.The fuqaha’ of the Sunni Islamic madhhabs are agreed that it is haraam to kill the foetus after the soul has been breathed into it, i.e., after 120 days have passed since conception. It is not permissible to kill it under any circumstances except when continuing the pregnancy would lead to the mother’s death.  The differences among the fuqaha’ have to do with abortion in the period before the soul is breathed into the foetus. After the soul is breathed into it, the fuqaha’ are agreed that the foetus has become a human being and a soul which has dignity and is to be respected. Allaah says (interpretation of the meaning): “And indeed We have honoured the Children of Adam…”[al-Israa’ 17:70] And He says (interpretation of the meaning):  “… if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land — it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind…”[al-Maa'idah 5:32]   The Maaliki faqeeh Ibn Jizzi narrated in al-Qawaaneen al-Fiqhiyyah that there was scholarly consensus that it is haraam to have an abortion after the soul has been breathed into the foetus. He said: “When the womb has accepted the sperm it is haraam to interfere with it. It is worse (to do so) when it has been formed; and it is worse when the soul has been breathed into it, for that is considered to be the killing of a soul, according to scholarly consensus.” (al-Qawaaneen al-Fiqhiyyah, 141)  Similarly it says in Nihaayat al-Muhtaaj: “The prohibition becomes stronger the closer the time is for the soul to be breathed into the foetus, because it is a crime. Then if it has taken on a human form and the midwives can palpate it, it must be protected fully.” (Nihaayat al-Muhtaaj, 8/442)  The author of al-Bahr al-Raa’iq stated that when some of the features of the foetus become distinct, it is to be considered as a child. The author of al-Binaayah said: “It is not permitted to interfere with the foetus once its features have become distinct. If it can be distinguished from the ‘alaqah (clot) and the blood, it should be considered as having become a soul, and there is no doubt that the sanctity of the soul is protected by scholarly consensus and by the texts of the Qur’aan.”  Thus it is clear to us that abortion after the soul has been breathed into the foetus is a crime which it is not permitted to commit, except in cases of extreme and certain necessity, not where necessity is merely imagined, i.e., where the necessity is proven. This means cases where preserving the foetus would put the mother’s life in danger, noting that with the advances in modern medicine and the scientific possibilities available nowadays, abortions performed to save the mother’s life have become very rare.

Is it permissible for a woman who has committed immoral actions to abort the foetus?

Praise be to Allah.The efforts and ijtihaad of the fuqaha’ have focused on abortion in general terms, and the rulings on that and the consequences that may follow. They have not gone into details concerning cases where the pregnancy results from immorality. This may be because they consider that to come under the same ruling as abortion of a pregnancy resulting from a proper marriage. If abortion of a pregnancy resulting from a proper marriage is haraam under normal circumstances, then it is even more so in cases where the pregnancy results from immorality, because permitting abortion of pregnancy which results from immorality would encourage evil actions and the spread of immorality. One of the basic principles of Islam is that it forbids immorality and all the ways that lead to it, e.g., it forbids tabarruj (wanton display of one’s charms) and free mixing (of men and women). In addition, an innocent foetus which has committed no sin should not be sacrificed because of a sin committed by someone else. Allaah says (interpretation of the meaning): “No one laden with burdens can bear another’s burden” [al-Israa’ 17:15] It is known that the Messenger of Allaah (peace and blessings of Allaah be upon him) sent the Ghaamidi woman who was pregnant as a result of zinaa away until she gave birth, then after the birth he sent her away until she had breastfed the child and weaned him. She came back with the child who had a piece of bread. The Prophet (peace and blessings of Allaah be upon him) gave the child to one of the Muslims, then he gave orders that she should be placed in a hole up to her chest, and commanded the people to stone her. Imaam al-Nawawi said concerning this hadeeth: “A pregnant woman should not be stoned until she gives birth, whether her pregnancy is the result of zina or otherwise. This is agreed upon, lest her foetus be killed. The same applies if her hadd punishment is flogging; a pregnant woman should not be flogged, according to consensus, until she has given birth.” (Saheeh Muslim bi Sharh al-Nawawi, 11/202) This incident shows us the extent to which Islam is concerned with the foetus, even if it is the result of zina: the Prophet (peace and blessings of Allaah be upon him) delayed the carrying out of the hadd punishment on the mother in order to save the life of the foetus. Can it be imagined that the Lawgiver would permit killing the foetuses by abortion in order to fulfil the wishes of those who follow their whims and desires? Furthermore, those who say that abortion is permitted within the first forty days of a legitimate pregnancy based their ijtihaad on a concession, like not fasting in Ramadaan for those who have valid excuses, or shortening the four-rak’ah prayers whilst travelling, but it is stated in sharee’ah that concessions cannot be connected to sins. Imaam al-Quraafi said: “With regard to sins, they cannot be taken as reasons for concessions. Hence one who is travelling for the purpose of sin cannot shorten his prayers or break his fast, because the reason for doing these is travelling, but in this case the reason for travelling is to commit sin, so the concession does not apply, because granting a concession on the basis of sin will encourage people to sin further.” (al-Furooq, 2/33) Similarly, the basic principles of Islamic sharee’ah do not give the same concessions to a woman who is pregnant as a result of zinaa as are given to a woman who is pregnant as a result of proper marriage, lest that help her in her sin, and it does not make it easy for her to get rid of the results of her evil actions. In addition, the foetus in the case of zinaa has no guardian, because according to sharee’ah the title of father can only be given to the one who has a child from a woman in a proper marriage. This is part of the meaning of the hadeeth: “The child goes to the owner of the bed and the adulterer gets nothing but the stones (despair, i.e. to be stoned to death).” (Narrated by al-Bukhaari and Muslim). The guardian of the foetus in such cases is the sultan or ruler – the one who is in charge of the Muslims’ affairs – for he is the guardian of those who have no guardian. The way in which the ruler disposes of people’s affairs is based on the interests of the people, and there is no interest to be served in destroying the soul of the foetus in order to preserve the mother’s interests, because that would involve encouraging her and others to persist in this evil action.

What is the ruling on saying “sall-Allaahu ‘alayhi wa sallam (may Allaah send blessings and peace upon him)” with regard to ‘Ali ibn Abi Taalib? Is that correct or not?

Praise be to Allah. Shaykh al-Islam Ibn Taymiyah was asked about a man who said that ‘Ali ibn Abi Taalib was not one of the Ahl al-Bayt (members of the Prophet’s household) and that it is not permissible to send blessings upon him, and that sending blessings upon him was bid’ah (an innovation).  He replied:  With regard to ‘Ali ibn Abi Taalib being one of the Ahl al-Bayt, this is something concerning which there is no difference of opinion among the Muslims. It is so obvious to the Muslims that there is no need for evidence to prove it. Rather he is the best of the Ahl al-Bayt, the best of Bani Haashim after the Prophet (peace and blessings of Allaah be upon him). It was proven that the Prophet (peace and blessings of Allaah be upon him) threw his cloak over ‘Ali, Faatimah, Hasan and Husayn and said, “O Allaah, these are the members of my household, so to remove Ar-Rijs (evil deeds and sins) from them and purify them with a thorough purification [cf. al-Ahzaab 33:33].”  With regard to sending blessings exclusively upon him, this issue leads us to another issue, which is whether it is permissible to send blessings exclusively upon anyone other than the Prophet (peace and blessings of Allaah be upon him), such as saying, “O Allaah send blessings on ‘Umar, or ‘Ali (Allaahumma salli ‘ala ‘Umar etc.)”. The scholars disputed concerning that. Maalik, al-Shaafa’i and a group of the Hanbalis said that we should not send blessings exclusively upon anyone except the Prophet (peace and blessings of Allaah be upon him), as it was narrated that Ibn ‘Abbaas said: “I do not know that blessings should be sent upon anyone except the Prophet (peace and blessings of Allaah be upon him). Imaam Ahmad and most of his companions said that there was nothing wrong with that, because ‘Ali ibn Abi Taalib said to ‘Umar ibn al-Khattaab, “May Allaah send blessings upon you.” This is the more correct view. But singling out one of the Sahaabah or relatives of the Prophet (peace and blessings of Allaah be upon him), such as ‘Ali, or anyone else, to send blessings upon them, is a form of making them rival the Prophet (peace and blessings of Allaah be upon him), in such a way that this phrase becomes like a symbol or slogan that is attached to his name, this is what is bid’ah.

Should a Muslim utter the intention (niyyah) when he starts to do an act of worship, such as saying, “I intend to do wudoo’”, “I intend to pray”, “I intend to fast” and so on?

Praise be to Allah.Shaykh al-Islam Ibn Taymiyah was asked about the intention when starting to do an act of worship such as praying etc., do we need to utter it verbally, such as saying, “I intend to pray, I intend to fast”?  He replied:  The intention of purifying oneself by doing wudoo’ ghusl or tayammum, of praying, fasting, paying zakaah, offering kafaarah (expiation) and other acts of worship does not need to be uttered verbally, according to the consensus of the imaams of Islam. Rather the place of intention is the heart, according to the consensus among them. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he said.  No one has mentioned any difference of opinion concerning this matter, except that some of the later followers of al-Shaafa’i expressed approval of that, but some of the leaders of this madhhab said that this was wrong. But in the dispute among the scholars as to whether it is mustahabb to utter one’s intention, there are two points of view. Some of the companions of Abu Haneefah, al-Shaafa’i and Ahmad said that it is mustahabb to utter the intention so as to make it stronger.  Some of the companions of Maalik, Ahmad and others said that it is not mustahabb to utter it, because that is a bid’ah (innovation). It was not narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) or his Sahaabah did it or that he commanded anyone among his ummah to utter the intention. That is not known from any of the Muslims. If that had been prescribed then the Prophet (peace and blessings of Allaah be upon him) and his companions would not have neglected it, as it has to do with worship which the ummah does every day and night.  This is the more correct view. Indeed, uttering the intention is a of irrational thinking and falling short in religious commitment. In terms of falling short in religious commitment, that is because it is bid’ah (an innovation). In terms of irrational thinking, that is because it is like a person who wants to eat some food saying, “I intend to put my hand in this vessel, take out a morsel of food, put it in my mouth and chew it, then swallow it, and eat until I have had my fill.” This is sheer foolishness and ignorance.  Intention is connected to knowledge. If a person knows what he is doing then he has obviously made an intention. It cannot be imagined, if he knows what he wants to do, that he has not formed an intention. The imaams are agreed that speaking the intention out loud and repeating it is not prescribed in Islam, rather the person who has made this a habit should be disciplined and told not to worship Allaah by following bid’ah and not to disturb others by raising his voice. And Allaah knows best.

How did Prophet Muhammad (peace and blessings of Allah be upon him) pray?

Praise be to Allah.Facing the direction of the Ka`bah  When you stand up to pray, face the direction of the Ka`bah wherever you are, in both fard (obligatory) and nafl (supererogatory) prayers. This is one of the pillars of prayer , without which prayer is not valid. The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a nafl prayer or witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbir of ihram (at the beginning of the prayer), then he may face whatever direction he is facing. Everyone who can see the Ka`bah must face it; those who cannot see it must face its direction.  Ruling on not facing the Ka`bah in prayer by mistake  If a person prays not facing the qiblah, because of clouds [preventing him from working out the direction from the position of the sun] or some other reason, after he did his best to work out the right direction, his prayer is valid and he does not have to repeat it. If someone whom he trusts comes – whilst he is praying – and tells him of the right direction, then he must hasten to turn that way, and his prayer is valid.  Qiyam (standing in prayer)  It is obligatory to pray standing. This is a pillar (essential part of prayer), except for the one who is praying the fear prayer or at times of intense fighting, when it is permitted to pray whilst riding; for the one who is sick and unable to stand, he should pray sitting if he is able, otherwise lying on his side; and the one who is praying a nafl prayer, he may pray whilst riding or sitting if he wishes, and he indicates the ruku` and sujud with his head. The one who is sick may also do this, and he should make his sujud lower than his ruku`. It is not permissible for one who is praying sitting down to put something raised up on the ground in order to prostrate on it. Rather he should make his sujud lower than his ruku` – as we have mentioned – if he is unable to touch the ground directly with his forehead.  Prayer on board a ship or airplane It is permissible to pray fard prayers on board a ship or airplane. It is permissible to pray them sitting down if one fears that one may fall. It is permissible to lean on a pillar or stick when standing, if one is old or weak in body.  Combining standing and sitting in prayer  It is permissible to pray qiyam al-layl standing or sitting with no excuse, or to do both. So a person may pray and recite sitting down, and just before doing ruku` he may stand up and recite the rest of the ayahs standing up, then do ruku` and sujud, then he can do likewise in the second rak`ah. If he prays sitting down, he should pray sitting cross-legged or in whatever position he finds comfortable.   Praying wearing shoes   It is permissible to pray barefoot, or to pray wearing shoes. It is better to pray sometimes barefoot and sometimes wearing shoes, according to what is easy; one should not make it difficult to put shoes on or to take them off in order to pray. If a person is barefoot, he should pray barefoot and if he is wearing shoes then he should pray wearing shoes, except when there is a reason not to do so. If he takes them off, then he should not place them to his right; rather he should place them to his left, if there is no one on his left, otherwise he should put them between his feet. There is a subtle hint that he should not place them in front of himself. This is the etiquette which most worshippers ignore, so you see them praying facing their shoes! This is what was narrated in the sahih reports from the Prophet (peace and blessings of Allah be upon him).  Praying on the minbar  It is permissible for the imam to pray on an elevated place such as the minbar, in order to teach the people. So he should stand up on it to pray, then say takbir, recite Quran and do ruku` whilst he is on that place, then he should come down backwards so that he can prostrate on the ground at the base of the minbar, then he may go back to it and do the same in the second rak`ah as he did in the first.  It is obligatory to pray facing a sutrah and be close to it  It is obligatory to pray facing a sutrah (screen or cover), there is no difference whether that is in the mosque or elsewhere, whether the mosque is big or small, because of the general meaning of the hadith of the Prophet (peace and blessings of Allah be upon him), “Do not pray except facing a sutrah, and do not let anyone pass in front of you, and if he insists then fight him, for he has a companion (qarin) with him” – meaning the Shaytan. It is obligatory to be close to the sutrah, because this is what the Prophet (peace and blessings of Allah be upon him) commanded. Between the place where the Prophet (peace and blessings of Allah be upon him) prostrated and the wall there would be a space nearly big enough for a sheep to pass through. Whoever does that is close enough [to the sutrah] as is required. I say: from this we know that what people do in all the mosques that I have seen in Syria and elsewhere, by praying in the middle of the mosque far away from the wall or pillars is but negligence towards the command and action of the Prophet (peace and blessings of Allah be upon him).  How high should the sutrah be?  The sutrah should be approximately a handspan or two above the ground, because the Prophet (peace and blessings of Allah be upon him) said: “When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not worry about anyone who passes in front of that.” This hadith indicates that a line on the ground is not sufficient, and the hadith narrated concerning that is da’if (weak). He should face the sutrah directly, because this is the apparent meaning of the command to pray towards the sutrah. Stepping slightly to the right or left so that one is not facing it directly, is not correct. It is permissible to pray facing a stick planted in the ground and the like, or a tree, or a pillar, or one’s wife lying down in bed underneath her blanket, or an animal, even if it is a camel.  Prohibition of praying towards graves  It is not permitted to pray facing graves at all, whether they are the grave of prophets or of others.  Prohibition of walking in front of one who is praying even in al-Masjid al-Haram  It is not permitted to walk in front of one who is praying if there is a sutrah in front of him [i.e., it is not permissible to come between him and his sutrah]. There is no difference in this regard between al-Masjid al-Haram and other mosques, all of them are the same in that this [walking in front of one who is praying] is not permitted, because of the general meaning of the words of the Prophet (peace and blessings of Allah be upon him): “If the person who passes in front of one who is praying knew how great a burden of sin resulted from that, standing for forty [years] would be better for him than passing in front of one who is praying.” This refers to passing between him and the place of his prostration. The hadith which speaks of the Prophet (peace and blessings of Allah be upon him) praying in Hashiyat al-Mataf without a sutrah and with people passing in front of him is not sahih, even though it does not say that they were passing between him and his place of prostration. It is obligatory for the one who is prostrating to prevent the one who wants to pass in front of him, even in Masjid al-Haram. It is not permissible for the one who is praying towards a sutrah to let anyone pass in front of him, because of the hadith quoted above, “Do not let anyone pass in front of you…” And because the Prophet (peace and blessings of Allah be upon him) said: “When one of you is praying towards something which is a sutrah between him and the people, and someone wants to pass in front of him, then he should push him in the upper chest and repel him as much as he can.” According to another report: “… he should stop him twice, but if he insists then he should fight him, for he is a devil.”  Stepping forward to prevent someone passing in front of him  It is permissible for a person to take one or two steps to the front, in order to prevent one who is not responsible from passing in front of him, such as an animal or a small child, and to make them pass behind him.  What breaks prayer  The sutrah is so important to prayer that it prevents a person’s prayer from being invalidated, if someone passes in front of him. This is in contrast to the one who does not use a sutrah, whose prayer is broken if an adult woman, a donkey or a black dog passes in front of him.   Niyyah (intention)  The worshipper must have the intention of praying the prayer for which he is standing. He must have the intention in his heart of performing a specific prayer, such as the fard (obligatory prayer) of Zuhr or of ‘Asr, or the Sunnah of those prayers. This is a condition or pillar (essential part) of the prayer, but uttering the intention verbally is a bid’ah which goes against the Sunnah, which was not suggested by any of the imams who are followed.  Takbir  Then he should start the prayer by saying “Allahu akbar (Allah is Most Great).” This is an essential part of the prayer, because the Prophet (peace and blessings of Allah be upon him) said: “The key to prayer is purifying oneself (wudu’), it is entered by takbir (saying ‘Allahu akbar’) and exited by taslim (saying ‘al-salamu ‘alaykum’)” i.e, once you say takbir, certain things are prohibited and this prohibition ends when you say taslim. He should not raise his voice when saying takbir in all the prayers, unless he is acting as an imam. It is permissible for the muadhdhin to convey the takbir of the imam to the people, if there is a need to do so, such as if the imam is sick and his voice is weak, or because there are many worshippers praying behind him. The one who is following the imam should not say takbir until the imam has finished saying takbir.  Raising the hands – how it is to be done  He should raise his hands when saying the takbir, or before or after doing so. All of these are proven in the Sunnah. He should raise them with the fingers stretched out. He should raise them level with his shoulders, or sometimes until they are level with his earlobes. I say: with regard to touching the earlobes with the thumbs, there is no basis for this in the Sunnah, rather in my view this has to do with waswas (insinuating whispers of the Shaytan).                                             Placing the hands – how it is to be done  Then he should place his right hand on his left, immediately after the takbir. This is the way of the prophets (peace be upon them), and this is what the Messenger of Allah  (peace and blessings of Allah be upon him) enjoined upon his Companions. It is not permissible to let the arms hang at the sides. The right hand should be placed on the back of the left hand, wrist and forearm. Sometimes the left hand may be grasped with the right. The combination of placing and grasping, which was favoured by some later scholars, has no basis.   Where they should be placed  The hands should be placed on the chest only; there is no difference between men and women in this regard. I say: placing them anywhere other than on the chest is da’if (weak) or has no basis. It is not permissible to put the right hand on the waist.  Humility and looking at the place of prostration  The worshipper must be humble in his prayer, and should avoid everything that may distract him from it, such as adornments and decorations. He should not pray where there is food that he wants to eat, or when he needs to urinate or defecate. Whilst he is standing, he should look towards the place where he will prostrate. He should not look to the right or the left, because looking here and there is a snatching away which the Shaytan steals from the prayer of the slave. It is not permissible for him to look up at the sky.  Du`a al-Istiftah (du`a at the start of prayer)  Then he should start the prayer with some of the du`as which are narrated from the Prophet (peace and blessings of Allah be upon him). There are many of these, the most famous of which is “Subhanaka Allahumma wa bihamdika, wa tabaraka ismuka wa ta'ala jadduka, wa la ilaha ghayruka (Glory and praise be to You O Allah, blessed be Your name and exalted be Your Majesty, and there is no god but You).” The command to do this is proven so we should adhere to it. Whoever wants to see the other du`as may refer to Sifat al-Salah, p. 91-95, Maktabat al-Ma’arif, Riyadh, edition. [In English, see “The Prophet’s Prayer described” by Shaykh al-Albani, al-Hanif Publications, p. 14-19]  Recitation of Quran  Then he should seek refuge with Allah – this is obligatory, and he is sinning if he omits to do so. The Sunnah is sometimes to say “A’udhu Billahi min al-Shaytan ir-rajim, min hamzihi wa nafkhihi wa nafathihi (I seek refuge with Allah from the accursed Satan, from his madness, his arrogance and his poetry),” – poetry here refers to blameworthy kinds of poetry. And sometimes he may say, “A’udhu Billah is-Sami’ il-A’lieem min al-Shaytan… (I seek refuge with Allah, the All-Hearing, All-Knowing, from the Shaytan…).” Then he should say silently – whether the prayer is to be recited aloud or silently – “Bismillah ar-Rahman ar-Rahim (In the Name of Allah, Most Gracious, Most Merciful).”  Reciting al-Fatihah  Then he should recite Surat al-Fatihah (the first surah of the Quran) in full, including the Basmalah (Bismillahi ar-Rahman ar-Rahim). This is an essential part of the prayer, without which the prayer is not valid. Those who do not speak Arabic must memorize this surah. Those who cannot remember it should say: “Subhan Allah, wa’l-hamdu-Lillah, wa la ilaha ill-Allah, wa Allahu akbar, wa la hawla wa la quwwata illa Billah (Glory be to Allah, praise be to Allah, there is no god but Allah, Allah is Most Great, and there is no strength and no power except with Allah).” The Sunnah is to recite it one verse at a time, and to pause at the beginning of each ayah. So he should say: “Bismillah ar-Rahman ar-Rahim (In the Name of Allah, the Most Gracious, the Most Merciful),” then pause. Then say, “Al-Hamdu Lillahi Rabb il-‘Alamin (All the praises and thanks be to Allâh, the Lord of the ‘Alamin (mankind, jinn and all that exists), then pause. Then say: ‘al-Rahman ar-Rahim (The Most Gracious, the Most Merciful), then pause… and so on, until the end of the surah. This is how the Prophet (peace and blessings of Allah be upon him) used to recite the whole surah, pausing at the end of each ayah and not joining one ayah to the next, even if there is continuity of the meaning. It is permissible to read it as Maliki Yawn id-Din or Maliki Yawm id-Din.  How the one who is praying behind the imam should recite it  The one who is praying behind the imam should recite it behind the imam in prayers where Quran in recited silently and in prayers where it is recited aloud, if he cannot hear the imam’s recitation, or if he pauses after completing it so that those who are praying behind him can recite it. We think that this pause was not proven in the Sunnah. I say I have mentioned the evidence of those who think that this pause is permissible and the refutation of that evidence, in Silsilat al-Ahadith al-Da’ifah, no. 546, 547, part 2, p. 24-26, Dar al-Ma’arif edition.  Recitation after al-Fatihah  It is Sunnah to recite – after al-Fatihah – another surah , even in Salat al-Janazah (funeral prayer), or some ayahs, in the first two rak`ahs. The recitation may be made lengthy sometimes , and shorter sometimes, for reasons of travel, coughing, sickness or the crying of an infant. The recitation varies according to the prayers. The recitation in Fajr prayer is longer than it is in all the other prayers. Next longest is Zuhr, then ‘Asr, then ‘Isha, then Maghrib, usually. The recitation in the night prayers (qiyam al-layl ) is longer than all of these. The Sunnah is to make the recitation longer in the first rak`ah than in the second. He should make the recitation in the last two shorter than in the first two rak`ahs, half the length. If you want more details on this topic, see Sifat al-Salah p. 102 (Arabic original).  Reciting al-Fatihah in every rak`ah  It is obligatory to recite al-Fatihah in every rak`ah. It is Sunnah to add to it in the last two rak`ahs as well. It is not permissible for the imam to make his recitation longer than that which is described in the Sunnah, because that is difficult for those who may be praying behind him, such as the elderly and sick, or nursing mothers, or those who have other things to do.  Reciting aloud and reciting quietly  Quran should be recited aloud in Fajr and Jumu’ah prayers, ‘Eid prayers, prayers for rain (istisqa), prayers at the time of an eclipse (kusuf) and in the first two rak`ahs of Maghrib and ‘Isha. He should recite silently in the first two rak`ahs of Zuhr and ‘Asr, in the third rak`ah of Maghrib and in the last two rak`ahs of ‘Isha. It is permissible for the imam occasionally to make an ayah audible in the prayers where recitation is to be done silently. In Witr and Qiyam al-Layl, he should recite silently sometimes and aloud sometimes, and he should be moderate in raising his voice.  Tartil – reciting at a measured pace  The Sunnah is to recite the Quran at a measured pace, not quickly or hastily. It should be read in a manner that clearly distinguishes each letter, beautifying the Quran with one’s voice. He should observe the well known rulings of the scholars of Tajwid and he should not recite it in the innovated manner of singers or according to the rules of music.  Prompting the imam  It is prescribed for the one who is praying behind the imam to prompt the imam if he hesitates in his recitation.   Ruku` (bowing)  When he has completed the recitation, he should pause briefly, to catch his breath. Then he should raise his hands in the manner described for takbirat al-ihram (the takbir at the beginning of prayer). And he should say takbir (“Allahu akbar”). This is obligatory. Then he should do ruku`, bowing as deeply as his joints will let him, until his joints take the new position and are relaxed in it. This is an essential part of prayer.  How to do ruku`  He should put his hands on his knees, firmly, spacing the fingers out, as if he is grasping his knees. He should spread his back and make it level so that if water were poured on it, it would stay there (not run off). He should not lower or raise his head, but make it level with his back. He should keep his elbows away from his sides. In ruku`, he should say “Subhana Rabbiy al-‘Azim (Glory be to my Lord, the Almighty) three times or more. There are other kinds of dhikr which may be said in ruku`, some of which are long, some of medium length and some short. See Sifat Salat al-Nabi (peace and blessings of Allah be upon him), p. 132, Maktabat al-Ma’arif edition [The Prophet’s Prayer Described, p. 44].  Making the essential parts of prayer equal in length   It is Sunnah to make the essential parts of prayer equal in length, so the ruku`, the standing after ruku`, the prostration and the sitting between the two prostrations should be made approximately the same in length. It is not permissible to recite Quran in ruku` or in sujud.  Straightening up from ruku`  Then he should straighten up from ruku`. This is an essential part of the prayer. Whilst straightening up, he should say, “Sami’a Allahu liman hamidah (Allah listens to the one who praises Him).” This is obligatory. He should raise his hands when straightening up, in the manner described above. Then he should stand straight until every vertebra has returned to its place. This is an essential part of the prayer. Whilst standing thus, he should say, “Rabbana wa laka al-hamd (our Lord, to You be all praise).” (There are other kinds of dhikr which may be said at this point. See Sifat al-Salah, p. 135/The Prophet’s prayer described, p. 47). This is obligatory for every person who is praying, even if he is following an imam, because this is the dhikr of standing after ruku`, and saying “Sami’a Allahu liman hamidah” is the dhikr of straightening up from ruku`. It is not prescribed to put the hands one over the other during this standing, because this was not narrated (from the Prophet (peace and blessings of Allah be upon him)). For more details, see Sifat Salat al-Nabi, 1 – Istiqbal al-Qiblah (The Prophet’s Prayer Described – Facing the Ka`bah). He should make this standing equal in length to the ruku`, as stated above.  Sujud (prostration)  Then he should say “Allahu akbar” – this is obligatory. He should raise his hands sometimes.  Going down on the hands  Then he should go down into sujud on his hands, putting them down before the knees. This is what was commanded by the Messenger of Allah (peace and blessings of Allah be upon him), and it is proven that he did this, and he forbade imitating the manner in which a camel sits down, which is by kneeling with its forelegs first.  When he prostrates – which is an essential part of the prayer – he should put his weight on his palms and spread them out. He should keep the fingers together. And point the fingers towards the qiblah. He should put his palms level with his shoulders. Sometimes he should make them level with his ears. He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog. He should place his nose and forehead firmly on the ground. This is an essential part of the prayer. He should also place his knees firmly on the ground. The same applies to his toes. He should hold his feet upright with his toes touching the ground. All of this is obligatory. He should make his toes point in the direction of the qiblah. He should put his heels together.  Being at ease in sujud  He should be at ease in sujud, distributing his weight equally on the parts of the body which should be in contact with the ground during sujud. They are: the nose and forehead, the palms, the knees, and the toes. Whoever is at ease in his sujud in this manner has got it right. And this being at ease is also an essential part of the prayer. In sujud, he should say, “Subhana Rabbiy al-‘A’la (Glory be to my Lord Most High)” three times or more. (There are other kinds of dhikr also, see Sifat Salat al-Nabi (peace and blessings of Allah be upon him), p. 145/The Prophet’s Prayer described, p. 55). It is mustahaab to offer a lot of du`a during sujud, because it is a time when du`a is likely to be answered. He should make his sujud almost as long as his ruku`, as described above. It is permissible to prostrate on the bare ground, or on something covering the ground such as a garment or carpet, or a mat, etc. It is not permitted to recite Quran whilst prostrating.  Iftirash and Iq’a between the two sajdahs  [Iftirash means sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah; iq’a means resting on both heels and feet]  Then he should raise his head, saying takbir. This is obligatory. He should raise his hands sometimes. Then he should sit at ease, until every vertebra returns to its place. This is obligatory. He should spread his left leg and sit on it. This is obligatory. He should put his right foot upright. And make its toes point towards the qiblah. It is permissible to sit in iq’a sometimes, which means resting on the heels and feet. Whilst sitting thus, he should say, “Allahumma ighfir li warhamni wajburni, warfa’ni, wa’afini warzuqni (O Allah, forgive me, have mercy on me, strengthen me, raise me in status, pardon me and grant me provision).” If he wishes, he may say, “Rabbi ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me).” He should make this sitting almost as long as his sujud.   The second sajdah  Then he should say takbir – this is obligatory, He should raise his hands sometimes when saying this takbir. He should do the second prostration – this is also an essential part of the prayer. He should do in the second prostration what he did in the first.  The sitting of rest  When he raises his head from the second prostration and he wants to get up for the second rak`ah, he should say takbir. This is obligatory. He should raise his hands sometimes. He should sit up straight, sitting on his left foot, until every bone returns to its place.  The second rak`ah  Then he should get up for the second rak`ah, supporting himself on his hands with his fists clenched as if kneading dough. This is an essential part of the prayer. He should do in the second rak`ah what he did in the first. Except that he should not recite the du`a for starting the prayer. He should make it shorter than the first rak`ah.  Sitting for the Tashahhud  When he completes the second rak`ah, he should sit for the Tashahhud . This is obligatory. He should sit in iftirash, as described above for the sitting between the two prostrations. But it is not permitted to sit in iq’a at this point. He should put his right hand on his right thigh and knee, and the end of the right elbow on the thigh, not far from it. He should spread his left palm on his left thigh and knee. It is not permissible to sit resting on one’s arms, especially the left arm.  Moving the finger and looking at it  He should clench all the fingers of his right hand, and put the thumb on the middle finger sometimes. Sometimes he should make a circle with them. He should point with his index finger towards the qiblah. He should look towards it. He should move it, making du`a with it, from the beginning of the Tashahhud until the end. He should not point with the finger of his left hand. He should do all of this in every Tashahhud.  How to say Tashahhud and the du`a following it  The Tashahhud is obligatory, and if he forgets it, he must do the two prostrations of forgetfulness (sajdat al-sahw). He should recite it silently. The wording of the Tashahhud is: “Al-tahiyyatu Lillahi wa’l-salaawatu wa’l-tayyibat. Al-salamu ‘alayka ayyuha’l-Nabiyyu wa rahmat-Allahi wa barakatuhu. Al-salamu ‘alayna wa ‘ala ‘ibad-Illah il-salihin. Ash-hadu an la ilaha ill-Allah wa ash-hadu anna Muhammadan ‘abduhu wa rasuluhu (All compliments, prayers and pure words are due to Allah. Peace be upon you, O Prophet, and the mercy and blessings of Allah. Peace be upon us and upon the righteous slaves of Allah. I bear witness that there is no god except Allah, and I bear witness that Muhammad is the slave and Messenger of Allah).” [Other versions are mentioned in Sifat Salat al-Nabi/The Prophet’s Prayer Described, but what is mentioned here is the most sound]. Sending salams upon the Prophet (peace and blessings of Allah be upon him): this is what was prescribed after the death of the Prophet (peace and blessings of Allah be upon him), and is narrated in the Tashahhud of Ibn Mas’ud, ‘Aishah and Ibn al-Zubayr (may Allah be pleased with them). For more details see Sifat Salat al-Nabi, p. 161, Maktabat al-Ma’arif, Riyadh, edition/ The Prophet’s Prayer Described, p. 67). After that, he should send prayers upon the Prophet (peace and blessings of Allah be upon him), by saying: “Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad kama salayta ‘ala Ibrahim wa ‘ala ali Ibrahim, innaka hamidun majid. Allahumma barik ‘ala Muhammad wa ‘ala ali Muhammad kama barakta ‘ala Ibrahim wa ‘ala ali Ibrahim, innak hamidun majid (O Allah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibrahim and upon the family of Ibrahim; You are indeed Worthy of Praise, Full of Glory. O Allah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibrahim and upon the family of Ibrahim); You are indeed Worthy of Praise, Full of Glory).” If you wish you may shorten it and say: “Allahumma salli ‘ala Muhammad wa ‘ala ali Muhammad, wa barik ‘ala Muhammad wa ‘ala ali Muhammad, kama salayta wa barakta ‘ala Ibrahim wa ‘ala ali Ibrahim, innaka hamidun majid (O Allah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibrahim and the family of Ibrahim; You are indeed Worthy of Praise, Full of Glory).” Then in this Tashahhud he may choose any of the du`as that he likes of those that have been narrated, and call upon Allah using these words.  The third and fourth rak`ahs  Then he says takbir – which is obligatory. The Sunnah is to say takbir whilst still sitting. He should raise his hands sometimes. Then he should stand up for the third rak`ah, which is an essential part of prayer, as is the following rak`ah. He should do likewise if he wants to get up for the fourth rak`ah. But before he gets up, he should sit up straight, by adjusting his left leg, until every bone returns to its place. Then he should get up, supporting himself on his hands, as he did when getting up for the second rak`ah. Then in the third and fourth rak`ahs, he should recite al-Fatihah. This is obligatory. He may add an ayah or more to that occasionally.  Reciting Al-Qunut when calamity strikes  It is Sunnah to recite Qunut and pray for the Muslims when any disaster befalls them. Qunut should be recited after standing up from ruku` and saying “Rabbana wa laka’l-hamd (Our Lord, to You be praise).” There is no specific du`a to be recited regularly in Qunut, rather one should recite whatever is appropriate when disaster strikes. He should raise his hands when reciting this du`a He should recite it aloud if he is acting as an imam. Those who are praying behind him should say “Amin” to this du`a. When he has finished, he should say takbir and prostrate.  Qunut al-Wit – when it is to be recited, and what wording it should have  Qunut in Witr is prescribed occasionally. It should be recited before ruku`, unlike Qunut recited at times of calamity. He should recite the following words: “Allahumma ihdini fiman hadayta, wa ‘afini fiman ‘afayta, wa tawallani fiman tawallayta, wa barik li fima a’tayta, wa qini sharra ma qadayta, fa innaka taqdi wa la yuqda ‘alayk, wa innahu la yadhillu man walayta, wa la ya’izzu man ‘adayta, tabarakta rabbana wa ta’alayta, wa la manja minka illa ilayk (O Allah, guide me amongst those whom You have guided; pardon me amongst those whom You have pardoned; turn to me in friendship amongst those to whom You have turned in friendship; bless me in what You have bestowed; save me from the evil of what You have decreed; for indeed You decree, and none can influence You; and he is not humiliated whom You have befriended; nor is he honoured whom You take as Your enemy. Blessed are You, O Lord, and exalted. There is no place of safety from You except towards You).” This du`a was taught by the Messenger of Allah (peace and blessings of Allah be upon him), so it is permissible, because it was narrated from the Sahabah (may Allah be pleased with them). Then he should do ruku`, and the two prostrations, as before.  The final Tashahhud and placing the left foot under the right leg Then he should sit for the final Tashahhud. This is obligatory. He should do the same as in the first Tashahhud. But he should sit mutawarikan, which means placing the left foot under his right leg. He should put his right foot upright. It is also permissible to lay the right foot along the ground sometimes. He should cover his left knee with his left palm, leaning heavily on it.  The obligation of sending prayers upon the Prophet (peace and blessings of Allah be upon him) and of seeking refuge with Allah from four things  It is obligatory for him in this Tashahhud to send prayers upon the Prophet (peace and blessings of Allah be upon him), some versions of which we have quoted above when discussing the first Tashahhud. He should also seek refuge with Allah from four things and say: “Allahumma inni a’udhu bika min ‘adhab Jahannam wa min ‘adhab al-qabri wa min fitnat il-mahya wa’l-mamat, wa min sharri fitnat il-masih al-dajjal (O Allah, I seek refuge with You from the torment of Hell, from the torment of the grave, from the trials of life and death and from the evil of the tribulation of the Dajjal).” The trials of life means the temptations of this world and its desires which a person faces in his life. The trials of death means the torment of the grave and the questioning of the two angels. The tribulation of the Dajjal means the extraordinary feats that will be done at his hands, by which means people will be led astray, and they will follow him and believe his claim to be divine.  Du`a before the salam  Then he may pray for himself as he sees fit, as narrated in the Quran and Sunnah. There are many such good du`as. If he does not know any such du`as then he can say whatever is easy for him, for things that will benefit him in his religion and in his worldly affairs.  Various kinds of taslim (saying salams)  Then he should say salams to his right, which is an essential part of the prayer, turning his face so that the whiteness of his right cheek may be seen (from behind). Then he should say salams to his left, turning his face so that the whiteness of his left cheek may be seen, even in the funeral prayer The imam should raise his voice when saying salam, except in the funeral prayer. The salam takes various forms: “Al-Salamu ‘alaykum wa rahmat-Allahi wa barakatuhu” to the right, and “Al-salamu ‘alaaykum wa rahmat-Allah” to the left. The same, but without saying “wa barakatuhu”. “Al-Salamu ‘alaykum wa rahmat-Allahu” to the right, and “Al-salamu ‘alaykum” to the left. Saying one salam, tilting the head slightly to the right.  O my Muslim brother, this is what I was able to summarize from Sifat Salat al-Nabi (peace and blessings of Allah be upon him) [The Prophet’s Prayer Described], in an attempt to make it more accessible to you, so that it would be clear to you, as if you could see it with your own eyes. If you pray in the manner described to you of how the Prophet (peace and blessings of Allah be upon him), prayed, then I hope that Allah will accept that from you, because by doing that you will have truly put into practice the words of the Prophet (peace and blessings of Allah be upon him): “Pray as you have seen me pray.”  Moreover you must not forget the importance of presence of mind and humility in prayer, for this is the ultimate purpose of standing before Allah in prayer. The more you can develop the attitude of humility and submission in prayer as described to you in the prayer of the Prophet (peace and blessings of Allah be upon him), the more benefits you will reap, as indicated by our Lord when He said (interpretation of the meaning):  “Verily, As-Salat (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).” [Al-‘Ankabut 29:45]  Finally, I ask Allah to accept our prayer and all our good deeds, and to store up their reward until the Day when we meet Him:  “The Day whereon neither wealth nor sons will avail, Except him who brings to Allah a clean heart [clean from Shirk (polytheism) and Nifaq (hypocrisy)].” [Al-Shu’ara 26:88 – interpretation of the meaning]  And Allah knows best.

  A brother works in a Muslim Shoe store. However the owners frequently change the price on the items. Example, for person A, the item may cost $50 and for person B it would be $90 even though the true price of the item (labelled on it) is $ 60. Is it permissable to change prices like this? Is this fair trade?.

Praise be to Allah.The vendor should sell the item for the price for which it is sold in the marketplace; if he sells it for a price different from that for which it is sold in the marketplace, one of two scenarios must apply:  1 – He sells it for less than its market value, such as if he wants to do a favour for one of his friends. This is permissible and there is nothing wrong with it, and the seller should not be stopped from doing that unless he intends to cause harm to other merchants, because the Prophet (peace and blessings of Allah be upon him) said: “There should be neither harming no reciprocating harm.” Narrated by Ibn Maajah, 2340; classed as saheeh by al-Albaani in al-Irwa’, 896.  2 – He sells it for more than the market value. If he sells it for slightly more, such as selling something that is worth twenty for twenty-two, then this is permissible because it is something that usually happens and people tolerate it.  But if the price is greatly increased, and the purchaser does not know the usual price – such as if he sells something that is usually worth sixty for ninety, as mentioned in the question – then this is not permissible, and is a kind of cheating and deception. In this case the purchaser has the option, if he is told of the situation, of returning the goods.   See al-Mughni, 4/18  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:  What is the ruling on merchants who sell things for different prices to different people, even though it is the same product? So he sells it to one person for ten, to another for twenty, and to a third for five? Is this permissible or not?  He replied:  If this variation is caused by fluctuations in the market, or the price of this product goes up one day and down the next, then there is nothing wrong with selling it at the market price, and there is nothing haraam in that. But if this variation occurs because of the purchaser’s skill in bargaining – so if he sees that he is not clever in bargaining he will increase the price, and if he sees that he is clever in bargaining then he will give him a lower price – then this is not permissible, because it is a kind of deception and insincerity. It was proven in the hadeeth of Tameem al-Daari that the Prophet (peace and blessings of Allah be upon him) said: “Religion is sincerity.” It was said: “To whom, O Messenger of Allah?” He said: “To Allah, to His Book, to His Messenger, to the leaders of the Muslims and to their common folk.” Narrated by Muslim, 55.  Just as he would not like anyone else to do that to him, how can he agree to do that to his Muslim brothers? One should sell according to the normal prices in the place where he is doing business, and not give one price to one person and one price to another, because of the gullibility of the buyer.  But if he does a favour to some of his friends by lowering the price, there is nothing wrong with that and no sin on him, or if he sells the goods at the market price, then another man comes along who is skilled in bargaining and he lowers the price for him, there is nothing wrong with that, because that does not go beyond the normal price. Fataawa li’l-Tujjaar wa Rijaal al-A’maal, p. 42  And Allah knows best.

What is the ruling on traveling to kaafir countries as a tourist, and taking pictures of the women in one’s family on these trips?

Praise be to Allah. Taking pictures of women is not permitted at all, because of the temptation and evil that results from that, in addition to the fact that taking pictures is forbidden in and of itself. So it is not permissible to take pictures of women when traveling or for any other reason. The Council of Senior Scholars has issued a statement that this is haraam. With regard to traveling to kaafir countries or permissive countries, this is not permitted because it involves temptation and evil, and mixing with the kaafirs, and seeing evil things and being affected by that. It is only permitted within strict guidelines which have been set out by the scholars, namely: 1-For necessary medical treatment which cannot be found in any Muslim country 2-For business purposes which require travel 3-To learn knowledge which the Muslims need and which cannot be found in their countries 4-To call people to Allaah and spread Islam In each of these cases, there is the condition that the traveler should be able to practise his religion openly and show pride in his beliefs, and keep away from places of temptation. With regard to traveling solely for the purpose of a pleasure trip, or for a break, this is emphatically forbidden. I ask Allaah to make me, you and all the Muslims adhere to that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad and his family and companions.

In Ar-Raheeo Al Makhtum (The Sealed Nectar) by Safi-ur-Rahman Al-Mubarakpuri, the author says in the section called "The Prophet Household" that the Prophet (S.A.W.) had 11 wives, plus 2 who he did not consummate marriage with plus four concubines Is this information correct? .

Praise be to Allah. The scholars differ concerning the number of wives that the Prophet (peace and blessings of Allaah be upon him) had. The majority are of the view – which is correct – that he had eleven wives with whom he (peace and blessings of Allaah be upon him) consummated marriage, and he left nine of them behind when he died. Khadeejah bint Khuwaylid and Zaynab bint Khuzaymah – may Allaah be pleased with them both – died before him (peace and blessings of Allaah be upon him).  This is the view of his companions, as the imams narrated from them in their saheeh books.  It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used to go around his wives in a single night, and he had nine wives. Narrated by al-Bukhaari, 280.  Mu’aadh ibn Hishaam narrated from his father, according to a report narrated by al-Bukhaari (265) from him alone, that there were eleven wives, but he was mistaken; the correct view is that he went around to nine wives.  Ibn Hajar said:  Ibn Khuzaymah said: Mu’aadh ibn Hishaam was the only one who narrated that from his father, and it was narrated by Sa’eed ibn ‘Uroobah and others from Qataadah but they said “nine wives.” Al-Bukhaari referred to the report of Sa’eed ibn Abi ‘Uroobah in a mu’allaq report here, but twenty chapters later he narrated it in a mawsool report when he said: “He used to go around his wives in one night, and at that time he had nine wives.”  Fath al-Baari, 1/377.  It was narrated that ‘Ata’ said: We, along with Ibn ‘Abbaas, attended the funeral of Maymoonah in Sarif. Ibn ‘Abbaas said: This is the wife of the Prophet (peace and blessings of Allaah be upon him). When you lift up her bier, do not shake it or rock it; be gentle, for the Prophet (peace and blessings of Allaah be upon him) had nine wives and he used to give a portion of his time to eight and not to one. Narrated by al-Bukhaari, 4780; Muslim, 1465.  The one to whom he did not give a portion of his time was Sawdah bint Zam’ah, when she gave up her night to ‘Aa’ishah (may Allaah be pleased with her).  Ibn al-Qayyim said:  There is no scholarly dispute concerning the fact that he left nine behind when he died and that he used to give a portion of his time to eight of them. Those nine were: ‘Aa’ishah, Hafsah, Zaynab bint Jahsh, Umm Salamah, Safiyyah, Umm Habeebah, Maymoonah, Sawdah and Juwayriyyah. The first of his wives to follow him after he died was Zaynab bint Jahsh in 20 AH and the last of them to die was Umm Salamah in 62 AH during the caliphate of Yazeed.  Zaad al-Ma’aad, 1/114  With regard to his female slaves, he (peace and blessings of Allaah be upon him) had four female slaves. Ibn al-Qayyim said:  Abu ‘Ubaydah said: He had four: Maariyah who was the mother of his son Ibraaheem; Rayhaanah; another beautiful slave women who he got among some of the prisoners of war; and a slave woman who was given to him by Zaynab bint Jahsh.  Zaad al-Ma’aad, 1/114.

Can muslims take fertility drugs?

Praise be to Allah. It is permissible for a man to treat himself with permissible medicines which may have an effect on diseases he is suffering, whether the problem is infertility or something else, if there is the hope that these medicines will have a beneficial effect and will not cause much harm to the body.

What is the etiquette of eating in Islam?

Praise be to Allah.Etiquette for eating in Islam In Islam, there is an etiquette for eating, which is divided into categories:   Etiquette before eating ·        Washing the hands before eating. The hands should be washed before eating, so that they may be clean when a person eats with them, and so that he will not be harmed by any dirt that may be on them.  ·        Part of the etiquette of eating is to ask about the food if you are a guest and you do not know what it is (i.e., what type of food it is), and you are not sure about what has been offered to you. The Messenger (peace and blessings of Allah be upon him) used not to eat food until he had been told about it or told what it was called, so that he would know what it was. Al-Bukhari narrated from Khalid ibn al-Walid that he and the Messenger of Allah (peace and blessings of Allah be upon him) entered upon Maymunah, who was his [Khalid’s] maternal aunt and the maternal aunt of Ibn 'Abbas, and found that she had some roasted lizard that her sister Hafidah bint al-Harith had brought from Najd. She offered the lizard to the Messenger of Allah (peace and blessings of Allah be upon him), but he would rarely stretch forth his hand to food until he had been told what it was.  The Messenger of Allah (peace and blessings of Allah be upon him) stretched forth his hand, then one of the women who were present said, “Tell the Messenger of Allah (peace and blessings of Allah be upon him) that what has been offered to him is lizard.” The Messenger of Allah (peace and blessings of Allah be upon him) withdrew his hand from the lizard, and Khalid ibn al-Walid asked, “Is lizard haram, O Messenger of Allah?” He said, “No, but it is not found in the land of my people and I feel that I would have no liking for it. Khalid said, Then I chewed it and ate it, and the Messenger of Allah was looking at me. (Narrated by al-Bukhari, 5391; Muslim, 1946)  Ibn al-Tin said:  “He used to ask, because the Arabs would eat anything because food was hard to come by amongst them. The Prophet (peace and blessings of Allah be upon him) may not have liked some things, so that was why he asked. It may be understood as meaning that he used to ask because some animals were forbidden in shari’ah and some were allowed, but they (the Arabs) did not regard anything as forbidden, and they may have brought him some grilled or cooked meat that could not have been distinguished from another type except by asking.” (Fath al-Bari, 9/534) ·        Hastening to eat when food is brought by the host. Part of honouring one's guest is to hasten to offer him something, and part of the guest’s honouring the host is to hasten to accept his food and eat from it. If the host sees the guest not eating, he may think badly of him. So the guest has to reassure his hosts by hastening to eat his food, because that will reassure him. ·        Mentioning the name of Allah before eating. It is obligatory to mention the name of Allah before eating. What is meant by that is saying “Bismillah (in the name of Allah)” when starting to eat. It was narrated from Umm Kalthum from ‘Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When any one of you eats, let him mention the name of Allah. If he forgets to mention the name of Allah at the beginning, then let him say ‘Bismillahi awwalahu wa akhirahu (In the name of Allah at the beginning and at the end).’” (Narrated by al-Tirmidhi, 1858; Abu Dawud, 3767; Ibn Majah, 3264. Classed as sahih by al-Albani in Sahih Sunan Abi Dawud, 3202). And ‘Umar ibn Abi Salamah said: I was a young boy in the care of the Messenger of Allah (peace and blessings of Allah be upon him), and my hand used to wander all over the platter (of food). The Messenger of Allah (peace and blessings of Allah be upon him) said to me, “O young boy, say Bismillah, eat with your right hand, and eat from what is directly in front of you.” (Narrated by al-Bukhari, 5376; Muslim, 2022).  Etiquette while eating ·        Eating with the right hand. It is obligatory for the Muslim to eat with his right hand; he should not eat with his left hand . It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “No one among you should eat with his left hand, or drink with it, for the Shaytan eats with his left hand and drinks with it.” (Narrated by Muslim, 2020)  This applies so long as there is no excuse; if a person has an excuse for not eating and drinking with his right hand, such as sickness or injury etc., then there is nothing wrong with eating with his left hand.  The hadith indicates that a person should avoid doing actions that resemble the actions of the Shaytan.  ·        Eating from what is directly in front of one. It is Sunnah for a person to eat from the food that is directly in front of him, and not reach out to take food that is directly in front of others, or from the middle of the platter, because the Prophet (peace and blessings of Allah be upon him) said to ‘Umar ibn Abi Salamah, “O young boy, say Bismillah, eat with your right hand, and eat from what is directly in front of you.” (Narrated by al-Bukhari, 3576; Muslim, 2022) For a person to eat from his companion’s place is bad manners and impolite. His companion may find this off-putting, especially if the food is soupy etc. That is because Ibn 'Abbas narrated that the Prophet (peace and blessings of Allah be upon him) said: “The blessing descends in the middle of the food, so eat from the edges and do not eat from the middle.” (Narrated by al-Tirmidhi, 1805; Ibn Majah, 3277. Classed as sahih by al-Albani in Sahih al-Jami’, 829)  But if the food is dates or something of that type, (the scholars) narrated that it is permissible to eat from all parts of the plate.  ·        Washing the hands after eating. The Sunnah may be done by washing with water only. Ibn Raslan said: But it is better to wash the hands with potash or soap or something similar. (See Tuhfat al-Ahwadhi, 5/485) So washing the hands is mustahabb both before and after eating, even if a person has wudu.  ·        Rinsing the mouth after eating. It is mustahabb to rinse the mouth after eating, because Bashir ibn Yasar narrated that Suwayd ibn al-Nu’man told him that they were with the Prophet (peace and blessings of Allah be upon him) in al-Sahba – which is some distance from Khaybar – and the time for prayer came. He called for food, but he did not find anything but some sawiq (barley mush). So he ate some and we all ate with him. Then he called for water and rinsed out his mouth, and then he prayed, and we prayed, and he did not do wudu. (Narrated by al-Bukhari, 5390) ·        Praying for one's host. Anas narrated that the Prophet (peace and blessings of Allah be upon him) came to Sa’d ibn ‘Ubadah who brought him some bread and oil, and he ate. Then the Prophet (peace and blessings of Allah be upon him) said: “May fasting people break their fast with you, may the righteous eat your food, and may the angels send blessings upon you.” (Narrated by Abu Dawud, 3854; classed as sahih by al-Albani in Sahih Sunan Abi Dawud, 3263)  ·        Eating with three fingers. The Sunnah is to eat with three fingers; eating with more than three fingers is a sign of greed and is bad manners, because there is no need for more than three in order to gather up a morsel. If it is necessary to use more than three, because the food is light and cannot be gathered in three fingers, then he may use the fourth or fifth.  (See Fath al-Bari, 9/578) This applies if a person is eating with his hand. But there is nothing wrong with using a spoon etc., as we shall see below.  ·        Eating a piece of food that falls on the floor. If a piece of food falls on the floor, then the person eating should remove any dirt that gets onto it and eat it; he should not leave it for the Shaytan, because he does not know where the blessing is in his food; it may be in the piece that fell, and leaving it makes a person miss out on the blessing of the food. Anas ibn Malik narrated that when the Messenger of Allah (peace and blessings of Allah be upon him) ate, he would lick his three fingers. Anas said: “And he said, ‘If any one of you drops a piece of food, let him remove any dirt from it and eat it, and not leave it for the Shaytan.’ And he commanded us to clean the plate, and said, ‘For you do not know where in your food the blessing is.’” (Narrated by Muslim, 2034).  ·        Not reclining whilst eating. That is because the Prophet (peace and blessings of Allah be upon him) said: “I do not eat whilst I am reclining.” (Narrated by al-Bukhari, 5399). The scholars differed as to what reclining meant. Ibn Hajar said: The scholars differed as to what reclining meant. It was said that it means being too comfortable in sitting to eat in whatever manner; or that it meant leaning on one side; or that it meant resting with one’s left arm on the ground… Ibn ‘Adiyy narrated with a da’if (weak) isnad that the Prophet (peace and blessings of Allah be upon him) rebuked a man for resting on his left arm when eating. Malik said, this is a kind of reclining. I say, this indicates that Malik regarded as makruh everything that may be counted as reclining whilst eating, and he did not mention any one specific type thereof. (Fath al-Bari, 9/541) ·        Not spitting or blowing one's nose whilst eating, unless that is necessary.  Other etiquette of eating The etiquette of eating also includes: eating with a group; not speaking about haram things whilst eating ; eating with one's wives and children; not keeping a particular food to oneself unless there is a reason for that, such as it being for medicinal purposes – rather one should offer the best food to others first, such as pieces of meat and soft or good bread. If the guest has had enough and stops eating, his host should say, “Eat!” and repeat it, so long as he does not think that his guest has had enough, but he should not repeat it more than three times.  He should clean between his teeth and not swallow any bits of food that come out from between his teeth.  Etiquette after eating It is Sunnah to say the words of praise to Allah and du’a after one has finished eating. When he had finished eating, the Prophet (peace and blessings of Allah be upon him) used to say, “Al-hamdu Lillahi hamdan kathiran tayyiban mubarakan fihi ghayra makfiyyin wa la muwadda’in wa la mustaghnan ‘anhu rabbana (Praise be to Allah, much good and blessed praise. O our Lord, You are not in need of anyone, and we cannot do without Your favour nor dispense with it).” (Narrated by al-Bukhari, 5458) And whenever he ate food other than milk, the Prophet (peace and blessings of Allah be upon him) would say, “Allahumma barik lana fihi, wa at’imna khayran minhu (O Allah, bless it for us and feed us with better than it).” And when he drank milk he would say,  “Allahumma barik lana fihi wa zidna minhu (O Allah, bless it for us and give us more.).” (Narrated by al-Tirmidhi, 3377; classed as hasan by al-Albani in Sahih al-Jami’, 381).  Ibn 'Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever is fed by Allah, let him say, ‘Allahumma barik lana fihi, wa at’imna khayran minhu (O Allah, bless it for us and feed us with better than it).’ And whoever is given milk to drink by Allah, let him say, ‘Allahumma barik lana fihi wa zidna minhu (O Allah, bless it for us and give us more)’.” (Narrated by al-Tirmidhi, 3455; classed as hasan by al-Albani in Sahih Sunan al-Tirmidhi, 2749).  General etiquette regarding food ·        Not criticizing the food. Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) never criticized any food. If he liked it he would eat it and if he did not like it he would leave it. (Narrated by al-Bukhari, 3370; Muslim, 2046)  What is referred to here is permissible food; as for haram food he would criticize it and forbid it.  Al-Nawawi said:  “Part of the confirmed etiquette of food is not to criticize it such as saying it is too salty, or too sour, or not salty enough, or thick, or thin, or not well-cooked, etc. Ibn Battal said: This is part of good manners, because a person may not like food that others like, but there is nothing wrong with eating anything that is permitted in the Shari’ah.” (Sharh Muslim, 14/26) ·        Part of the etiquette of eating is moderation in eating and not filling the stomach . The most that a Muslim is permitted to do in this regard is to divide his stomach into three thirds: one-third for food, one-third for drink and one-third for air. “A man does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat enough to keep him alive. But if he must do that, then one-third for his food, one-third for his drink and one-third for his air.” (Narrated by al-Tirmidhi, 2380; Ibn Majah, 3349; classed as sahih by al-Albani in Sahih al-Tirmidhi, 1939)  This keeps the body healthy and light, because eating one’s fill makes the body heavy, which leads to laziness in worship and work. One-third is defined as being one-third of that which would make you feel full. (Al-Mawsu’ah, 25/332) ·        Avoiding eating and drinking from vessels of gold and silver, because that is haram. The Prophet (peace and blessings of Allah be upon him) said: “Do not wear silk or brocade, and do not drink from vessels of gold and silver, or eat from plates thereof. They are for them in this world and for us in the Hereafter.” (Narrated by al-Bukhari, 5426; Muslim, 2067)  ·        Praising Allah after finishing eating. There is a great deal of virtue in this. It was narrated from Anas ibn Malik that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah is pleased with His slave when he eats something and praises Him for it, or drinks something and praises Him for it.” (Narrated by Muslim, 2734)  How to praise Allah after eating Several ways of praising Allah have been narrated from the Prophet (peace and blessings of Allah be upon him):  ·        Al-Bukhari narrated that Abu Umamah said: When the Prophet (peace and blessings of Allah be upon him) finished eating, he would say, “Al-hamdu Lillah hamdan kathiran mubarakan fihi ghayra makfiyyin wa la muwadda’in wa la mustaghnan ‘anhu rabbana (Praise be to Allah, much good and blessed praise. O our Lord, You are not in need of anyone, and we cannot do without Your favour nor dispense with it).” (Narrated by al-Bukhari, 5458).  Ibn Hajar said: “ ‘ghayra makfiyyin (You are not in need of anyone)’ means that He has no need of any of His slaves but He is the One Who feeds His slaves and suffices them.”  ·        Mu’adh ibn Anas narrated that his father said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever eats some food then says, ‘Al-hamdu Lillahi alladhi at’amani hadha wa razaqnihi min ghayri hawlin minni wa la quwwah (Praise be to Allah Who has fed me this and provided me with it with no power or strength on my part),’ his previous sins will be forgiven.” (Narrated by al-Tirmidhi, 3458; Ibn Majah, 3285; classed as hasan by al-Albani in Sahih al-Tirmidhi, 3348).  ·        Abu Ayyub al-Ansari (may Allah be pleased with him) said: “When the Messenger of Allah (peace and blessings of Allah be upon him) ate or drank anything, he would say, ‘Al-hamdu Lillah alladhi at’ama wa saqa wa sawwaghahu wa ja’ala lahu makhrajan (Praise be to Allah Who has given food and drink,made it easy to swallow and provided an exit for it).’” (Narrated by Abu Dawud, 3851 and classed as sahih by al-Albani).  ·        ‘Abd al-Rahman ibn Jubayr narrated that a man who served the Prophet (peace and blessings of Allah be upon him) for eight years told him that he used to hear the Prophet (peace and blessings of Allah be upon him) saying, when food was brought near him, “Bismillah .” And when he had finished eating he would say, “Allahumma at’amta wa asqayta wa hadayta wa ahyayta, fa laka’l-hamd ‘ala ma a’tayta (O Allah, You have fed, given to drink, guided and brought to life, so praise be to You for what You have given).” (Narrated by Ahmad, 16159; classed as sahih by al-Albani in al-Silsilah al-Sahihah, 1/111)  Note: it is mustahabb to use all the words of praise that have been narrated to be said after finishing eating. So you can say one du’aa’ on one occasion, another du’a on another occasion, and so on, so that you will have followed the Sunnah in all ways and attain the blessing of these du’as, as well as feeling the meanings of these words in your heart when you say them on various occasions, because if you get used to saying a particular du’aa’ all the time, you think less about its meaning, because you have said it so often.  Reference:  Al-Adab by al-Shalhub, p. 155

Is it true that all the kuffaar, even if their morals are good and they do not harm anyone, will enter Hell? If the answer is yes, then what about non-Muslim children and those who had no choice but to be born kaafirs?.

Praise be to Allah.You should note that all the kaafirs who hear the message of the Prophet (peace and blessings of Allaah be upon him) and do not enter Islam will go to Hell. Allaah says (interpretation of the meaning):  “Verily, those who disbelieve (in the religion of Islam, the Qur’aan and Prophet Muhammad) from among the people of the Scripture (Jews and Christians) and Al-Mushrikoon will abide in the fire of Hell. They are the worst of creatures” [al-Bayyinah 98:6] The Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, no one of this nation, Jew or Christian, hears of me then dies without having believed in that with which I was sent, but he will be one of the people of the Fire.” Narrated by Muslim, 153.  The point is not whether their morals are good, rather the point is whether they submit to Allaah and obey his commands. Do you not see the Magians [Zoroastrians] or the Buddhists, for example, who worship fire or idols instead of Allaah, and they do not worship Allaah or submit to Him alone, and the Christians who say that God has a son, and other mushriks (those who associate others with Allaah). They are being ill-mannered towards Allaah, and insulting and reviling Him. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah says, ‘The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allaah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me.’” Narrated by al-Bukhaari, 4974.  So how can their morals be good when they are so ill-mannered towards Allaah, even though Allaah has given them hearing and sight, and has made everything easy for them, and has sent His Messengers to them and revealed His Books to them, and bestowed His blessings upon them, so it is His right that they should thank Him and not be ungrateful to Him or disbelieve in Him. If they do not do that then they deserve His punishment and wrath. Allaah says (interpretation of the meaning):  “and your Lord treats no one with injustice” [al-Kahf 18:49] With regard to the situation of their children who die when still young, Shaykh ‘Abd al-‘Azeez ibn Baaz was asked about that and he said:  If one who is not yet accountable dies among kaafir parents, then he comes under the same rulings as them in this world, so he should not be washed and the funeral prayer should not be offered for him, and he should not be buried in the Muslim graveyard.  But in the Hereafter his case is referred to Allaah. It was narrated in a saheeh report that when the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the children of the mushrikeen he said: “Allaah knows best what they would have done.” Narrated by al-Bukhaari, 1384.   Some of the scholars were of the view that Allaah’s knowledge about them will be made manifest on the Day of Resurrection, and that they will be tested, as will the people who lived during the fatrah (interval between two Prophets) and others. If they do what they are told to do then they will enter Paradise, and if they disobey then they will enter Hell. There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which say that the people who lived during the fatrah (interval between two Prophets) will be tested on the Day of Resurrection. These are the people whom the call of the Messengers did not reach and those who come under a similar ruling, such as the children of the mushrikeen, because Allaah says (interpretation of the meaning):  “And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15] This is the most correct view among the various opinions concerning the people who lived during the fatrah (interval between two Prophets) and others whom the call did not reach, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim, and a number of the earlier and later generations.  Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 3/163-164.

Is it haram or even undesirable for us to touch dogs? I have heard many Muslims say that dogs are dirty and Satan has spit on them. Also, if we touch a dog, we have to wash our hands several times. I haven't been able to find anything concerning this in the Quran, Hadith, or Islamic books. Please help.

Praise be to Allah.Is it haram to keep a dog? It is haram to keep a dog unless it is for the purposes for which Islam permits keeping dogs. Whoever keeps a dog – except a dog for hunting or farming – his reward will decrease each day by one or two qirats.  Ibn ‘Umar (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘Whoever keeps a dog, except a dog that is trained for hunting or a dog for herding livestock, his reward will decrease each day by two qirats.’” (Narrated by al-Bukhari, 5059; Muslim, 2941; according to another version narrated by them both, “one qeirat”).  The word qirat refers to a large amount of reward; if a person’s reward decreases by one qirat, that means that he is sinning, for losing reward is like earning sin, both indicate that something is haram because of the consequences it leads to.  The impurity of dogs is the greatest of animal impurities. The impurity of a dog can only be removed by washing seven times, one of which should be with earth. Even pigs, which the Quran states are haram and describes as an abomination (rijs) are not najis (impure) to such an extent.  Dogs are impure and filthy, but unfortunately we find that some people are attracted to the ways of the disbelievers and their filthy habits, so they have started to keep dogs unnecessarily for no reason, keeping them, training them and cleaning them even though they can never be clean, even if they were washed with the waters of the ocean, because they are essentially impure.  Our advice to them is to repent to Allah and to get the dogs out of their homes.  But in the case of dogs which are needed for hunting, farming and herding livestock, there is nothing wrong with that because the Prophet (peace and blessings of Allah be upon him) gave permission for that.  What to do after touching a dog  If you touch a dog when it is not wet, then your hand does not become impure, but if you touch it when it is wet, this means that the hand becomes impure, according to the opinion of many scholars, and the hand must be washed seven times, one of which should be with earth.  With regard to vessels, if a dog has licked a vessel (i.e., drunk from it), then the vessel must be washed seven times, one of which should be with earth, as was proven in al-Sahihayn and elsewhere, in the hadith narrated from Abu Hurayrah (may Allah be pleased with him) who said that the Prophet (peace and blessings of Allah be upon him) said: “If a dog licks the vessel of any one of you, let him wash it seven times, one of which should be with earth.” It is better if the washing with earth be the first washing. And Allah knows best. (Majmu’ Fatawa al-Shaykh Muhammad ibn ‘Uthaymin, 11/246; Fatawa Islamiyyah, 4/447) And Allah knows best.

Until recently there were concubines in our country, and this issue has come up; I would like to know the shar’i ruling on it.  A man had a wife whose name was Aaminah, and he had a concubine whose name was Sa’diyyah.  Aaminah (his wife) breastfed a girl called Zaynab, and the slave woman Sa’diyyah had a daughter whose name was Haleemah.  The daughter, Haleemah, got married and had a son called ‘Ali, who grew up and married Zaynab, who had been breastfed by Aaminah.  They have been married for many years, and have several sons and daughters.  My question is, what is the ruling on this marriage?  Is it permissible for me not to tell them, if this marriage is not legitimate?.

Praise be to Allah.One of the rulings on radaa’ah (breastfeeding) is that the milk of the wet nurse has an effect on the child she breastfeeds and on his or her children. If Zayd was breastfed by Faatimah, then Zayd and his children are regarded as children of the wet nurse (Faatimah), but his brothers are not connected to them through breastfeeding.  But for the wet nurse, the bond established by breastfeeding includes all her relatives, so whoever is related to the wet nurse is also related to the child whom she breastfed. So the husband of the wet nurse is regarded as a father of the child through breastfeeding; her brothers are regarded as maternal uncles through breastfeeding, and her father and grandfathers are regarded as grandfathers of the child through breastfeeding. If her husband has another wife, then this woman is regarded as the wife of the child’s father through breastfeeding, and her children are regarded as his brothers on the father’s side through breastfeeding… and so on. ‘Urwah ibn al-Zubayr narrated that ‘Aa’ishah said: Aflah the brother of Abu’l-Qu’ays asked permission to enter upon me after the ruling on hijab had been revealed, and I said, “I will not let you in until I ask the permission of the Prophet (peace and blessings of Allaah be upon him), for it was not the brother of Abu’l-Qu’ays who nursed me but the wife of Abu’l-Qu’ays.” The Prophet (peace and blessings of Allaah be upon him) entered upon me and I said to him, “O Messenger of Allaah, Aflah the brother of Abu’l-Qu’ays asked permission to enter upon me, but I refused to let him in until I asked your permission.”  The Prophet (peace and blessings of Allaah be upon him) said: “What stopped you from letting him in? He is your (paternal) uncle.”  I said, “O Messenger of Allaah, the man is not the one who nursed me, rather it was the wife of Abu’l-Qu’ays who nursed me.”  He said, “Let him in, for he is your uncle, may your right hand be rubbed with dust (i.e., may you prosper)!”  ‘Urwah said: For that reason  ‘Aa’ishah used to say, “Consider those things which are illegal (for marriage) because of blood relations as illegal because of the corresponding relations through breastfeeding.”  Narrated by al-Bukhaari, 4796; Muslim 1445.  This hadeeth confirms that there are parents through breastfeeding, and that the husband of the wet nurse is regarded as a father of the child through breastfeeding. The wife of Abu’l-Qu’ays breastfed ‘Aa’ishah, so she became a mother to her, and her husband became a father to her through breastfeeding, and his brothers became paternal uncles to ‘Aa’ishah through breastfeeding. Hence the brother of Abu’l-Qu’ays said to ‘Aa’ishah, “Do you observe hijab before me when I am your paternal uncle?” Narrated by al-Bukhaari, 3644. The Prophet (peace and blessings of Allaah be upon him) confirmed that he was a paternal uncle to ‘Aa’ishah when he said, “Let him in, for he is your uncle, may your right hand be rubbed with dust (i.e., may you prosper)!”  See al-Mughni ma’a al-Sharh al-Kabeer, 9/199; al-Mawsoo’ah al-Fiqhiyyah, 22/248.  With regard to the matter mentioned in the question, the answer is as follows:  The daughter, Zaynab, who was nursed by the wife, Aaminah, is regarded as a daughter of Aaminah because of this breastfeeding. She is also a daughter to Aaminah’s husband through breastfeeding. So the husband is her father through breastfeeding, if the child was nursed five times or more when the infant was under the age of two years. Based on that, the husband’s daughter Haleemah from his concubine Sa’diyyah is the sister of Zaynab through her father through breastfeeding, and Haleemah’s children – including ‘Ali – are mahrams to Zaynab because she is their maternal aunt through breastfeeding. So it is not permissible for any of them to marry her.  You mention in your question that ‘Ali married Zaynab. This marriage is invalid and he must leave her at once, because he is regarded as having married his maternal aunt through breastfeeding.  With regard to the children who were born as a result of this marriage, they are legitimate children who should be named after their father ‘Ali, because this is regarded as an ambiguous marriage and children born as a result of that are to be named after the father, as the scholars said.  Shaykh ‘Abd al-‘Azeez ibn Baaz was asked: I was breastfed by a woman whose husband took a second wife and had children from her. Are they my brothers?  He replied: If you were breastfed five times or more, and the milk belonged to the husband because it was produced as the result of a baby being born to him, then they are your brothers through your father through breastfeeding.” Fataawa Islamiyyah, 3/323.  Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked a similar question:  After I had consummated the marriage with my wife, I found out that she is my sister through breastfeeding, because I was breastfed along with her sister. Is she my mahram in this case?  He replied: Yes, if the matter is as you say, and you were breastfed along with the wife’s sister from her mother, in the sense that you were breastfed by the wife’s mother or her father’s wife, then you are her brother and the marriage is invalid. But you should realize that breastfeeding does not count unless the child is breastfed five or more times in the two years before weaning. If it was less than that, then it has no effect and it does not establish the relationship of mahram.  If you are certain that you were breastfed five times or more by the mother of the woman whom you have married in the first two years of life, then you must leave her because this marriage is not valid. Any children who were born before you found out are to be named after you according to sharee’ah, because these children were born as the result of an ambiguous marriage and children born as a result of that are to be named after the father, as the scholars said.  Fataawa Islamiyyah, 3/329.  You have to tell them about that, because they have the right to receive sincere advice from you and so as to denounce an evil action, because their staying in this invalid marriage is an evil action. The Prophet (peace and blessings of Allaah be upon him) said, “Whoever among you sees an evil action, let him change it with his hand (by taking action), and if he cannot then with his tongue (by speaking out) …” Narrated by Muslim.  May Allaah help us all to do that which He loves and which pleases Him.

Did Muhhamad(SAW) ever teach people not to eat Fish and Milk together??

Praise be to Allah.It was not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade drinking milk at the same time as eating fish. Since no such thing has been proven, then we should refer to the doctors concerning this issue. If they say that eating these things together is harmful, then they should not be eaten together, rather they should be eaten separately. But if there is no harm in eating them together, then you may do so if you wish. It may be that eating them together is harmful for some people, because of individual sensitivities or allergies, or the nature of their bodies, whilst it is not harmful to others. In conclusion, this matter should be referred to the experts. And Allaah knows best.

If a brother who has better tajweed than the rest of the Congregation, however does not make Ruku (bowing) in prayer correctly, can he be made or allowed to be imam?

Praise be to Allah. The one who is most entitled to lead the prayers is the one who has most knowledge of the Book of Allaah and who has most knowledge of the fiqh of prayer and is most keen to ensure that his prayer is correct. That includes doing the essential parts and obligations of the prayer in the required manner. But if he does not do the prayer or one of its essential parts, such as rukoo’, properly, then the matter is subject to further discussion:  -If he is unable to stand or bow or prostrate for a valid reason such as sickness etc., then there is a difference of opinion among the scholars. The most correct view is that his leading the prayers is valid because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “The people should be led in prayer by the one who has most knowledge of the Book of Allaah.” This is the madhhab of al-Shaafa’i (may Allaah have mercy on him), as it says in al-Majmoo’, 4/264, and this was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) as was narrated from him in al-Insaaf, 4/374. If the reason is ignorance or stubbornness, then his mistake should be pointed out to him. If he responds, all well and good, otherwise it is not permissible for him to lead the people in prayer, even if he is hafiz, because his prayer is invalid due to his failing to do one of the essential parts of prayer. See Question no. 1875.

If a person has property that he has prepared to rent out, does he have to pay zakaah on this property?.

Praise be to Allah.Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:  There is no zakaah on this property, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no zakaah due on the Muslim’s slave or horse.” Rather zakaah is due on the rents, if one hijri year passes from the time of the contract. For example:  A man rents out this house for ten thousand, and receives ten thousand after the year is over. He has to pay zakaah on this money, because one year has passed since the contract was signed. Another man rented out his house for ten thousand, five thousand of which is paid at the time of signing the contract, which he spent within two months, and five thousand was to be paid halfway through the year, which he took and spent within two months. When the year ended he did not have anything left of the rent, so no zakaah was due on it, because no full year passed with the money in his possession. In order for zakaah to be obligatory, a full year should pass with it in the person’s possession.

I live in a western country, and I can practice my religion without much difficulty, praise be to Allaah. I have seen on your site some ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) which forbid Muslims to settle in kaafir lands or to live among the kuffaar. I am now confused about whether to go back to my country or to stay in this country, knowing that if I go back to my country, I will encounter hardship and persecution because of my adherence to the laws of Allaah, and I will not be able to find freedom of worship such as I enjoy in the country where I live now. I hope that you can answer my question and explain the ruling on my staying in this country, especially since the Muslim countries are no longer very different from others with regard to adherence to the laws of Islam.

Praise be to Allah. The basic principle is that it is not permissible for the Muslim to settle among the mushrikeen if he is unable to practice his religion openly while being able to emigrate to a Muslim country. This is indicated by evidence from the Qur’aan and Sunnah. In the Qur’aan, Allaah says (interpretation of the meaning):  “Verily, as for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allaah spacious enough for you to emigrate therein?” Such men will find their abode in Hell — what an evil destination!” [al-Nisa’ 4:97] In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “I disown every Muslim who settles among the mushrikeen.” Narrated by Abu Dawood, 2645; classed as saheeh by al-Albaani in Saheeh Abi Dawood.  With regard to common sense, the Muslim who settles among the mushrikeen cannot carry out many of the rituals and visible acts of worship of Islam, in addition to the fact that he is exposing himself to temptation because of the permissiveness in those countries that is protected by their laws. The Muslim should not expose himself to temptations and trials.  This is if we look at the evidence of the Qur’aan and Sunnah without paying attention to what is really happening in Muslim countries and kaafir countries. But if we look at what is really happening in Muslim countries, we cannot agree with the questioner when he says, “Especially since the Muslim countries are no longer very different from others with regard to adherence to the laws of Islam.” But this generalization is not correct. The Muslim countries are not all the same with regard to how closely or otherwise they adhere to the laws of Islam. Rather they vary in that, and even within one country, regions and cities may vary in that regard.  Similarly the kaafir countries are not all the same with regard to their permissiveness and moral laxity; they also vary in that regard.  So given that the Muslim countries vary, as do the kaafir countries, and given that the Muslim cannot go to a Muslim state and settle there because of visa and strict settlement laws etc, and that a Muslim may not be able to practice his religion in some Muslim countries, when he may be able to do so in whole or at least in part in some kaafir countries – for all these reasons it is impossible to issue a general ruling that will cover all countries and all individuals. Rather we should say that each Muslim has his own unique set of circumstances and his own ruling that applies to him, and each person is accountable for himself. If he is able to practise his religion in the Muslim country in which he lives more than he can in a kaafir country, then it is not permissible for him to settle in a kaafir country. But if it is the other way round, then it is permissible for him to settle in a kaafir country, subject to the condition that he is confident that he can resist the desires and temptations to be found there by taking the precautionary measures prescribed in sharee’ah.  There follow some comments of the scholars which support what we have said above:  Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about this matter and he said: This is one of the most difficult issues nowadays because countries vary, as stated above, and because for some Muslims, if they go back to their homelands they will be persecuted for their religion whereas they are safe from that in the kaafir countries. But if we say that it is haraam for them to settle among the kuffaar, then where is the Islamic state that will accept them and allow them to settle there?! This is the meaning of what he said, may Allaah have mercy on him.  Zakariya al-Ansaari al-Shaafa’i said in his book Asna al-Mataalib (4/207):  It is obligatory to migrate from the kaafir lands to the Muslim lands for those who are able to do that, if they are unable to practise their religion openly.  Ibn al-‘Arabi al-Maaliki said: Hijrah (migration) means leaving dar al-harb [non-Muslim lands] and going to dar al-islam [Muslim lands]. This was obligatory at the time of the Prophet (peace and blessings of Allaah be upon him) and remains so after his time for those who fear for their lives. From Nayl al-Awtaar, 8/33, by al-Shawkaani.  Al-Haafiz Ibn Hajar said concerning the hadeeth, “I disown every Muslim who settles among the mushrikeen”:  This is to be understood as referring to those who are not safe to practise their religion there. Fath al-Baari, commentary on hadeeth no. 2825  In al-Mawsoo’ah al-Fiqhiyyah (20/206) it says:  Dar al-harb refers to every place in which the rule of kufr prevails. One of the rulings that have to do with dar al-harb is hijrah (migration). With regard to migration from dar al-harb, the fuqaha’ divided people into three categories:  (a) Those who are obliged to migrate: they are those who are able to migrate and who cannot practise their religion openly in dar al-harb. It is obligatory upon a female even if she does not have a mahram, if she thinks she will be safe when travelling, or if the risk of travelling is less than the risk of staying in dar al-harb… (b) Those who are not obliged to migrate: they are those who are unable to do so, either because of sickness or because they are forced to stay in the kaafir land, or those who are weak, such as woman and children, because Allaah says (interpretation of the meaning): “Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way” [al-Nisa’ 4:98] (c)Those for whom migration is mustahabb but not obligatory: they include those who are able to migrate but are also able to practise their religion openly in dar al-harb. It is mustahabb for such a person to migrate so that he can participate in jihad and increase the numbers of the Muslims. In a fatwa issued by the Standing Committee (12/50): One may also migrate from a mushrik land to another mushrik land that is less evil and where there is less danger to the Muslim, as some of the Muslims migrated from Makkah at the Prophet’s command to Abyssinia.  We ask Allaah to set the Muslims’ affairs straight.

When I did Sa’i between al-Safa and al-Marwah, my wudu became invalidated, and I could not go out to renew my wudu. This happened to me during Tawaf al-Wada` as well.  What is the ruling on one who does Tawaf and Sa’i and does not have wudu? May Allah reward you with good.

Praise be to Allah.Your Sa`i between al-Safa and al-Marwah is valid, even if it was done without wudu because having wudu is not a condition of Sa`i . But your Tawaf al-Wada` was not valid, because one of the conditions of Tawaf is that you should be pure. So you have to repeat it so long as you are still in Makkah, but if you have left and gone back to your country, then you have to have a sacrifice offered in Makkah and given to the poor.  And Allah knows best.

Who are the jinn? How did Allaah create them?

Praise be to Allah.The jinn are part of the creation of Allaah. He created them from fire before He created Adam, as Allaah says (interpretation of the meaning):  “And indeed, We created man from dried (sounding) clay of altered mud. And the jinn, We created aforetime from the smokeless flame of fire” [al-Hijr 15:26-27]  Just as Adam had descendents, so Iblees had descendents too, as Allaah says of Iblees (interpretation of the meaning):  “Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zaalimoon (polytheists, and wrongdoers, etc)” [al-Kahf 18:50]  Allaah created the jinn and mankind to worship Him. Whoever obeys Him will enter Paradise and whoever disobeys Him will enter Hell:  “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allaah is the All Provider, Owner of Power, the Most Strong” [al-Dhaariyaat 51:56 – interpretation]  All of the jinn, like mankind, are accountable. Among them there are believers and kaafirs, those who obey Allaah and those who disobey Him, as Allaah tells us that they said:  “‘There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects)’” [al-Jinn 72:11 – interpretation of the meaning]  The jinn will be rewarded or punished in the Hereafter just like mankind. Allaah tells us that they said:  “‘And of us some are Muslims (who have submitted to Allaah, after listening to this Qur’aan), and of us some are Al-Qaasitoon (disbelievers those who have deviated from the Right Path)’. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allaah), then such have sought the Right Path.’ And as for the Qaasitoon (disbelievers who deviated from the Right Path), they shall be firewood for Hell” [al-Jinn 72:14-15 – interpretation of the meaning]  The jinn and mankind will all be brought to account on the Day of Resurrection before the Lord of the Worlds. None of them will be able to postpone that or flee from it.  “O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allaah)!” [al-Rahmaan 55:33 – interpretation of the meaning]  Whoever among the jinn or mankind tries to flee from the Reckoning will never be able to do so, as Allaah says (interpretation of the meaning):  “There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves [al-Rahmaan 55:35]  When the Messenger (peace and blessings of Allaah be upon him) was in Makkah, a group of the jinn came to him; they heard the Qur’aan and were moved by it:  “And (remember) when We sent towards you (Muhammad) a group (three to ten persons) of the jinn, (quietly) listening to the Qur’aan. When they stood in the presence thereof, they said: “Listen in silence!” And when it was finished, they returned to their people, as warners” [al-Ahqaaf 46:29 – interpretation of the meaning]  Some of the jinn believed when they heard the Qur’aan, as Allaah says (interpretation of the meaning):  “Say (O Muhammad): ‘It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’aan). They said: “Verily, we have heard a wonderful Recitation (this Qur’aan)! It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allaah)”’” [al-Jinn 72:1-2]  Both Adam and Iblees fell into sin, but Adam regretted it and repented, and Allaah accepted his repentance:  “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful” [al-Baqarah 2:37 – interpretation of the meaning]  But Iblees refused and was arrogant, so he was one of the disbelievers:  “And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)” [al-Baqarah 2:34 – interpretation of the meaning]  Whoever disobeys Allaah out of pride and arrogance, among the jinn and mankind, is following the Shaytaan and will be gathered with him in the Fire of Hell if he does not repent, as Allaah said to Iblees:  “(Allaah) said: ‘The truth is — and the truth I say That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together’” [Saad 38:84-85 – interpretation of the meaning]  The friends of the Most Merciful (Allaah), among the jinn and mankind, co-operate in righteousness and piety, and the friends of the Shaytaan, among the jinn and mankind, co-operate in sin and transgression. Allaah says (interpretation of the meaning):  “And so We have appointed for every Prophet enemies — Shayaateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications” [al-An’aam 6:112]  The jinn used to have places near the heavens where they would sit to eavesdrop (on the inhabitants of the heavens), but when Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) they were no longer allowed to do that. Whoever among them tries to listen is burned with a flaming fire, as Allaah tells us that the jinn said:  “ ‘And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush’” [al-Jinn 72:8-9 – interpretation of the meaning]   The jinn are with us on this earth, but by the mercy of Allaah they see us and we do not see them, as Allaah says of Iblees and his tribe (interpretation of the meaning):  “Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27]  Whoever can see you when you cannot see him, and he is your enemy, is more dangerous. So you must always beware of him and protect yourself from the devils among the jinn and mankind.

What is the meaning of the aayah (interpretation of the meaning), “Surely, His is the creation and commandment” [al-A’raaf 7:54]

Praise be to Allah.Allaah has created all things, including the heavens and the earth, and everything that is between them and in them;  He has created the heavens one above the other and the earth as a wide expanse; He has created the shining planets and stars, the firm mountains, all kinds of minerals and trees, beneficial water, various kinds of animals, the ever-renewing wind, the mighty angels, mankind, the jinn, birds, animals, inanimate objects and plants:  “This is the creation of Allaah. So show Me that which those (whom you worship) besides Him have created [Luqmaan 31:11 – interpretation of the meaning]  These great creations point to the greatness of the Creator; their large number points to the power of the Creator; their colours and types point to the ability of the Creator. The variety of the things they do and the benefits they bring points to the wisdom of the Creator and how He is protecting and controlling them. This points to the life of the Creator, His knowledge, power and strength, and that He is:  “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)” [al-Baqarah 2:255 – interpretation of the meaning]  He is our Lord Who knows all things, Who has dominion over all things and Who created all things:  “Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!” [al-A’raaf 7:54 – interpretation of the meaning]  Glory be to Him. His are the Most Beautiful names and the most sublime attributes. Whatever He wills happens, and whatever He does not will does not happen. Nothing is beyond His control on earth or in the heavens:  “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!” [Yaa-Seen 36:82 – interpretation of the meaning]  Our Lord is Able to do all things; He creates whatever He wills, however He wills:  “Allaah has created every moving (living) creature from water. Of them there are some that creep on their bellies, and some that walk on two legs, and some that walk on four. Allaah creates what He wills. Verily, Allaah is Able to do all things” [al-Noor 24:54 – interpretation of the meaning]  Our Lord is Powerful and Almighty:  “He has created the heavens without any pillars that you see, and has set on the earth firm mountains lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein” [Luqmaan 31:10 – interpretation of the meaning]  Our Lord knows all things:  “Have you not seen that Allaah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be. And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allaah is the All-Knower of everything” [al-Mujaadilah 58:7 – interpretation of the meaning]  Our Lord is the One Who has created us and created our provision:  “O mankind! Remember the Grace of Allaah upon you! Is there any creator other than Allaah who provides for you from the sky (rain) and the earth? Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Him)?” [Faatir 35:3 – interpretation of the meaning]  Our Lord is Subtle, Well-Aware:  “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allaah will bring it forth. Verily, Allaah is Subtle (in bringing out that grain), Well-Aware (of its place)” [Luqmaan 31:16 – interpretation of the meaning]  Our Lord is All-Knowing, Able to do all things:  “To Allaah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things” [al-Shoora 42:49-50 – interpretation of the meaning]  Our Lord is Most Generous, Most Kind:  “Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [Ghaafir 40:64 – interpretation of the meaning]  Our Lord is All-Wise, All-Knowing:  “And it is He Who makes the night a covering for you, and the sleep (as) a repose, and makes the day Nushoor (i.e. getting up and going about here and there for daily work, after one’s sleep at night or like resurrection after one’s death). And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain); and We send down pure water from the sky, That We may give life thereby to a dead land, and We give to drink thereof many of the cattle and men that We had created” [al-Furqaan 25:47-49 – interpretation of the meaning]  Our Lord is the One Who created all of mankind from a single soul: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women [al-Nisaa’ 4:1 – interpretation of the meaning]  Our Lord is Powerful and Able to do all things:  “Verily, Allaah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft Forgiving [Faatir 35:41 – interpretation of the meaning]  Our Lord created all things:  “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things [al-Zumar 39:62 – interpretation of the meaning]  Our Lord encompasses all things:  “And to Allaah belongs all that is in the heavens and all that is in the earth. And Allaah is Ever Encompassing all things [al-Nisa’ 4:126 – interpretation of the meaning]  The decision of all things rests with Allaah:  “The decision of the matter, before and after (these events) is only with Allaah [al-Room 30:4]  The control of all things is in the hand of Allaah:  “And to Allaah belongs the Ghayb (Unseen) of the heavens and the earth, and to Him return all affairs (for decision)” [Hood 11:123 – interpretation of the meaning]  Allaah has commanded us to worship none but Him, and to refer for judgement to none but Him:  “The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him [Yoosuf 12:40 – interpretation of the meaning]  Allaah has commanded us to obey Him and to obey His Messenger (peace and blessings of Allaah be upon him):  “And obey Allaah and the Messenger (Muhammad) that you may obtain mercy” [Aal ‘Imraan 3:123 – interpretation of the meaning]  Allaah enjoins good conduct and forbids us to behave in a bad way, as He says (interpretation of the meaning):  “Verily, Allaah enjoins Al ‘Adl (i.e. justice and worshipping none but Allaah Alone — Islamic Monotheism) and Al Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allaah has ordered you to give them, e.g., wealth, visiting, looking after them, or any other kind of help), and forbids Al-Fahsha’ (i.e. all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right), and Al Munkar (i.e. all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds), and Al Baghy (i.e. all kinds of oppression). He admonishes you, that you may take heed” [al-Nahl 16:90]  Allaah commands us to co-operate in goodness and He forbids us all evil, as He says (interpretation of the meaning):  “Help you one another in Al Birr and At Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression [al-Maa’idah 5:2]  Creation, commandment and sovereignty belong to Allaah alone:  “To Allaah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things [al-Maa’idah 5:120 – interpretation of the meaning]  Our hearts are created with the natural inclination (fitrah) to affirm that sovereignty and creation belong to Allaah alone and to none other:  “Say: ‘Whose is the earth and whosoever is therein? If you know!’ They will say: ‘It is Allaah’s!’ Say: ‘Will you not then remember?’ Say: ‘Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?’ They will say: ‘Allaah.’ Say: ‘Will you not then fear Allaah (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for every good or bad deed)?’ Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of everything)? And He protects (all), while against Whom there is no protector (i.e. if Allaah saves anyone, none can punish or harm him; and if Allaah punishes or harms anyone, none can save him), if you know?’ They will say: ‘(All that belongs) to Allaah.’ Say: ‘How then are you deceived and turn away from the truth?’ Nay, but We have brought them the truth (Islamic Monotheism), and verily, they (disbelievers) are liars” [al-Mu’minoon 23:84-90 – interpretation of the meaning]  O mankind, will you not respond?  “Say (to the disbelievers): “Tell me, if Allaah took away your hearing and your sight, and sealed up your hearts, who is there — an ilaah (a god) other than Allaah who could restore them to you?” [al-An’aam 6:46 – interpretation of the meaning]  Will you not understand?  “Say (O Muhammad): ‘Tell me! If Allaah made the night continuous for you till the Day of Resurrection, which ilaah (a god) besides Allaah could bring you light? Will you not then hear?’ Say (O Muhammad): ‘Tell me! If Allaah made the day continuous for you till the Day of Resurrection, which ilaah (a god) besides Allaah could bring you night wherein you rest? Will you not then see?’” [al-Qasas 28:71-72 – interpretation of the meaning]  Will you not think?  “Then tell Me (about) the (human) semen that you emit. Is it you who create it (i.e. make this semen into a perfect human being), or are We the Creator?” [al-Waaqi’ah 56:58-59 – interpretation of the meaning]  Will you not see?  “Then tell Me about the seed that you sow in the ground. Is it you that make it grow, or are We the Grower?” [al-Waaq’iah 56:63-64 – interpretation of the meaning]  Will you not understand?   “Then tell Me about the water that you drink. Is it you who cause it from the rain clouds to come down, or are We the Causer of it to come down? If We willed, We verily, could make it salt (and undrinkable); why then do you not give thanks (to Allaah)? Then tell Me about the fire which you kindle. Is it you who made the tree thereof to grow, or are We the Grower? We have made it a Reminder (of the Hell fire in the Hereafter), and an article of use for the travellers (and all the others, in this world). Then glorify with praises the Name of your Lord, the Most Great” [al-Waaqi’ah 56:68-74 interpretation of the meaning]  Will you not realize? Who has subjugated the night and the day, the sun, moon, planets and stars? It is Allaah alone, as He says (interpretation of the meaning):  “And He has subjected to you the night and the day, and the sun and the moon; and the stars are subjected by His Command. Surely, in this are proofs for people who understand [al-Nahl 16:12]  Since Allaah is the One Who creates, and He is the One Who provides, and He is the One Who controls all things, and He is the One Who knows all things, then He is the only One Who deserves to be worshipped, because He is Ever-Living, Self-Sustaining, the Creator, Provider, All-Knowing, All-Powerful, and anyone besides Him is incapable and weak, unable to create or provide, with no power of bringing benefit or causing harm:  “And Allaah knows what you conceal and what you reveal. Those whom they (Al Mushrikoon) invoke besides Allaah have not created anything, but are themselves created. (They are) dead, not alive; and they know not when they will be raised up. Your Ilaah (God) is One Ilaah (God Allaah, none has the right to be worshipped but He). But for those who believe not in the Hereafter, their hearts deny (the faith in the Oneness of Allaah), and they are proud” [al-Nahl 16:19-22 – interpretation of the meaning]

I have heard that there is a certain attitude that the Muslim should adopt if he faces a time of fitnah (tribulation). What is the attitude towards fitnah?.

Praise be to Allah.There is a certain attitude which the Muslim should adopt towards fitnah to that this fitnah will not have a negative effect on him, and so that he will not have a negative effect on the Muslim community.  This attitude includes the following:  (a) Deliberation, gentleness, forbearance and not being hasty Deliberation, gentleness and forbearance at times of tribulation and upheaval are praiseworthy traits, because they enable the Muslim to see things as they really are and to understand what is going on.  The Prophet (peace and blessings of Allaah be upon him) said: “There is no gentleness in a thing but it adorns it, and the absence of gentleness in anything makes it ugly.” Narrated by Muslim, 4698.   And he (peace and blessings of Allaah be upon him) said to Ashajj ‘Abdul Qays: “You have two characteristics which Allaah loves, forbearance and deliberation.” Narrated by Muslim, 24.  So we must all be gentle in our thinking and attitudes, and with regard to all events that occur, and we should not be hasty, because that is not the way of the Muslim ummah, especially at times of fitnah.  (b) – Sabr (patience) We need a great deal of patience, especially at times of fitnah. Allaah says (interpretation of the meaning):  “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As- Saabiroon (the patient). Who, when afflicted with calamity, say: “Truly, to Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones” [al-Baqarah 2:155-157] It was narrated from Abu Tha’labah al-Khushani that the Prophet (peace and blessings of Allaah be upon him) said: “After you there will come the days of patience (i.e., days which require patience). Patience during those (days) will be like grasping a live coal.  During those (days) the reward for the one who adheres to the commands of Allaah will be equivalent to the reward of fifty men who did an action like his.” He said, “O Messenger of Allaah, the reward of fifty of them?” He said, “The reward of fifty of you.”  Narrated by Abu Dawood, 4341; Ibn Maajah, 4014. Classed as saheeh by al-Albaani in al-Saheehah, 494.  With patience, the difference between those who are determined and confident and those who are cowardly and weak becomes apparent. Hence the righteous salaf understood the importance of patience at times of tribulation and new developments. There follow some examples from their life stories:  When the Sahaabah (may Allaah be pleased with them) were being persecuted and tested at the beginning of Islam in Makkah, the Prophet (peace and blessings of Allaah be upon him) would pass by them and remind them to be patient. When he passed by the family of Yaasir he would say, “Patience, O family of Yaasir, for you are promised Paradise.” Classed as saheeh by al-Albaani in Takhreej Fiqh al-Seerah, p. 103.  It was narrated that al-Zubayr ibn ‘Adiyy said: We came to Anas ibn Maalik and complained to him about what we were suffering from al-Hajjaaj. He said, “Be patient, for there never comes to you a time but what follows it is worse, until you meet your Lord. I heard this from your Prophet (peace and blessings of Allaah be upon him).” Narrated by al-Bukhaari, 7068.  Al-Mustawrid al-Qurashi said to ‘Amr ibn al-‘Aas: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘The Hour will begin when the Romans are the greatest people in number.’” ‘Amr said, “Watch what you say!” He said, “I am saying what I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him).” He said, “If you say that, it is a fact, for they have four qualities. They are the most patient of people at times of tribulation; they recover quickly from calamity; they are quick to recover and attack again after defeat; and they are good to the poor, orphans and the weak. And a fifth good quality that they have is that they resist the oppression of kings.”  Narrated by Muslim, 2889.  Al-Nu’maan ibn Basheer said: “If there is nothing left in the world but trials and tribulation, then face the trials with patience.”  When the imam of Ahl al-Sunnah wa’l-Jamaa’ah, Ahmad ibn Hanbal, faced the overwhelming fitnah of those who said that the Qur’aan was created, during the reigns of al-Mu’moon, al-Mu’tasim and al-Waathiq, when he was subjected to lengthy imprisonment and severe beatings, he bore that with patience and adhered to his religion, the straight path, until Allaah granted him victory and relieved him of that distress.  (c) Justice and fairness in all things One of the strongest causes of differences among people, especially at times of fitnah, is the lack of justice and fairness. If the Muslim strives to become fair to himself and to other people, then many of the problems that arise among Muslims, whether on the individual or communal level, will be solved, in sha Allah.  Allaah says (interpretation of the meaning):  “And whenever you give your word (i.e. judge between men or give evidence), say the truth” [al-An’aam 6:152]  “and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety” [al-Maa’idah 5:8] So it is essential to be just in our words and deeds, especially at times of fitnah, in the sense that we should examine each matter and note its good and bad aspects, weigh them up, and then pass judgement, because examining matters thoroughly will protect the Muslim from attributing to Islam things that are not in accordance with the commands of Allaah. So your justice and fairness at the time of fitnah will save you, in sha Allah.   Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:  I urge you, my brothers, to be just and balanced in all things, to look at all issues surrounding any given matter, to find out the more correct ruling concerning it, and to judge all matters in the same way. This is an important principle which  the wise man must follow in his relationship with Allaah and in his relationship with other people, to be fair, for Allaah loves those who are fair.  There follow some examples from the lives of our righteous forebears (the salaf) of their keenness to be just and fair:  Muslim (1828) narrated that ‘Abd al-Rahmaan ibn Shimaasah said: I came to ‘Aa’ishah and asked her about something, and she said, “Where are you from?” I said, “I am from Egypt.” She said, “What was the behaviour of your governor towards you in this war of yours?” I said: “We did not experience anything bad from him. If the camel of one of our men died, he would give him another camel. If any one of us lost his slave, he would give him another slave. If anybody was in need of the basic necessities of life, he would provide them with provisions.” She said: “The treatment that was meted out to my brother, Muhammad ibn Abi Bakr, does not prevent me from telling you what I heard from the Messenger of Allah (peace and blessings of Allaah be upon him). He said in this house of mine: ‘O Allaah, whoever gains some kind of control over the affairs of my people and is hard upon them, be hard upon him, and whoever gains some kind of control over the affairs of my people and is kind to them, be kind to him.’”  Al-Nawawi said, commenting on this hadeeth:  This indicates that we should mention the virtues of good people, and not refrain from doing so because we dislike them etc. They differed concerning the way in which this Muhammad was killed. It was said that he was killed in battle, and that he was killed as a prisoner of war after the battle…  The governor in question here was Mu’aawiyah ibn Hudayj who killed Muhammad ibn Abi Bakr. Al-Siyar, 3/38.  And Allaah knows best.

My relative is suffering from a sickness that keeps him confined to bed. Is it permissible for him to pray at home?

Praise be to Allah.Patience in the face of calamities We ask Allah to bless the sick Muslims with reward and healing. Undoubtedly the one who suffers sickness and bears it with patience, Allah will expiate his sins thereby and raise him in status. The Prophet (peace and blessings of Allah be upon him) said: “There is nothing that befalls a believer, not even a thorn that pricks him, but Allah will record for him thereby one hasanah (good deed) or will remove from him one sin.” (Narrated by Muslim, 2572)  Can you pray at home if you are sick? The sick person is excused from Jumu`ah prayer and from praying in congregation . What is meant by that is the kind of sickness which means that it is too difficult for the person to go and pray in the mosque. This is based on the following evidence:  Allah says (interpretation of the meaning): “So keep your duty to Allah and fear Him as much as you can.” [Al-Taghabun 64:16] And He says (interpretation of the meaning):  “Allah burdens not a person beyond his scope.” [Al-Baqarah 2:286] And He says (interpretation of the meaning): “No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick.” [Al-Fath 48:17] The Prophet (peace and blessings of Allah be upon him) said: “If I command you to do a thing then do as much of it as you can.” (Agreed upon)  And when the Prophet (peace and blessings of Allah be upon him) fell sick, he did not attend prayers in congregation, even though his house was beside the mosque.  Ibn Mas’ud said: “There was a time when no one stayed away from the prayer except a hypocrite who was known for his hypocrisy or one who was sick…” (Narrated by Muslim, 654)  All of this evidence indicates that the sick person is spared the obligation to pray Jumu`ah and prayers in congregation . (See al-Sharh al-Mumti’, 4/438)  Shaykh ‘Abd al-‘Aziz ibn Baz (may Allah have mercy on him) said:  “It is obligatory for Muslim men to pray in the mosque and increase the numbers of the Muslims, and to go out to the mosques (to pray), otherwise they will be resembling the hypocrites. Ibn Mas’ud said: “There was a time when no one stayed away from the prayer except a hypocrite who was known for his hypocrisy.”  The Prophet (peace and blessings of Allah be upon him) thought of burning down the houses of those who stayed away from the prayer.  So you and every Muslim who is able to must pray in the mosque; the Muslim is not allowed to pray at home unless he has a valid shar’i excuse such as sickness or fear . May Allah help us all to follow His guidance.” (Majmu’ Fatawa, vol. 12) For more, please see these answers: 151992 , 147381 , and 89774 And Allah knows best.

What is the ruling on having gold teeth fitted?

Praise be to Allah.Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him) said:  “It is not permissible for men to have gold teeth fitted unless that is essential, because it is haram for a man to wear gold or adorn himself with it.  With regard to women, if it is customary for women to adorn themselves with gold teeth, then there is nothing wrong with them doing that. A woman may plate her teeth with gold if it is customary for women to adorn themselves in this manner, and it is not extravagance. Prophet Muhammad (peace and blessings of Allah be upon him) said: “Gold and silk have been permitted for the females of my ummah.”  If a woman dies in this state, or if a man dies who wore a gold tooth out of necessity, then it should be removed , unless there is the fear of mutilation of the corpse, i.e., there is the fear that the gum may be split, in which case it should be left alone. That is because gold is considered to be a kind of wealth, and wealth is to be inherited by the heirs of the deceased; leaving it with the deceased and burying it is a waste of money.  And Allah knows best.

I would like to know.Due to masturbation I broke my hymen.Does this makes me a zaniya.Do i have to be punished with hundred lashes or is there any other punishment for this in our religion.And if there is please let me know and I also want to know can I marry a chaste person after indulging in masturbation so many times.Please answer in accordance with Quran and Sunnah.

Praise be to Allah.Firstly:  The secret habit (masturbation) is haraam, as we have explained in the answer to question no. 329. You have to repent from this action and give it up, and regret what you have done, and resolve not to go back to it.  There are many punishments for the sinner in this world, let alone the punishment that he deserves in the Hereafter. We have already mentioned some of these punishments in the answer to question no. 23425. So hasten to repent sincerely before you are no longer able to do so, and before you feel regret at the time when regret will be to no avail.  If Allaah honours you by enabling you to repent, you will be forgiven for this sin, and it will be as if it never happened. The Prophet (peace and blessings of Allaah be upon him) said: “The one who repents is like the one who did not sin.” Narrated by Ibn Maajah; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3427.  Secondly:  Breaking the hymen as a result of this action is not zina, and no hadd punishment or expiation (kafaarah) is required.  Shaykh al-Islam Ibn Taymiyah was asked about masturbation and he replied:  With regard to masturbation, the basic ruling is that it is haraam according to the majority of scholars, and the one who does it should be given a ta’zeer punishment, but it is not like zina. And Allaah knows best.  Al-Fataawa al-Kubra, 3/439.  Thirdly:  If it is obvious that the hymen has been broken as a result of masturbation, then you have to tell your fiancé what happened to you, without giving any details that may cause you embarrassment. It is sufficient for him to know that this happened without any fornication, because the hymen may be broken because of exercise, being beaten, falling or being sick.  You will never be exposed if you repent to Allaah and are sincere in your repentance, for Allaah is the Concealer and loves concealment. And Allaah knows best.

I am a muslim student and i have a bad temper towards smokers. i loose my temper when some one is smoking, i know this is selfish but i can't breath, my eyes swall up and i get dizzy when some 1 smokes. my mother says i should cotrol myself but i always answer its not my fault, but it is i should controll my self. i try but can not, ive read through everythin on this site but can not seem to follow any thing in these situations. is there anythng i can do, or is this a forgiveable mistake?.

Praise be to Allah.Firstly:  Smoking is one of the things that are forbidden. For more information on the evidence for it being forbidden, please see question no. 1812 and 10922.  Secondly:  If every person were able to live in this world according to his wishes and desires, there would be no misery in this world and it could not be described as hardship; there would be no problems that need to be solved and dealt with. But in reality it is a mixture of sweet and bitter. Each of us is trying to live his life according to his wishes and desires, wishing that others would understand that. But there are many obstacles in the way. This is the reality of this world; no matter how much enjoyment we find in it, it will ultimately end in sorrow and regret.  The feelings of anger that you experience as a reaction towards someone who smokes in front of you are justifiable feelings. Indeed I would go further and say that most wise people would naturally agree with you, because man is by nature repulsed by bad actions, in addition to that fact that you are being physically harmed by this smoke.  But a person must understand how he can express his feelings towards things and he must find the best way to express his feelings in different situations that do not suit him. When a person can overcome this obstacle successfully, he will have taken an important step towards achieving his goal.   Therefore we have to realize that people do not respond to the wishes of the one who issues commands with an attitude of force and compulsion, rather they will move far away from the one who is like that, even though they may believe that what he is saying or demanding is in itself correct and acceptable.    Simply feeling angry towards these things that you mention is something that is acceptable, but anger on its own does not bring about the desired results in most cases. Controlling your nerves and feelings, and looking for an appropriate way to express them will bring about the desired results in the shortest and easiest way. Have you tried expressing how much the smoking bothers you and the bad effect it has on you, in a calm and polite manner?  Most smokers, if you ask them to stop in a calm manner, explaining the reason, will respond immediately.  Conversely, they will respond to those who advise them in a bad way in an even worse manner, with few exceptions. If a person wants to achieve his goal, he has to be patient, careful and speak well.   You ask “do I have to control myself”? Definitely the answer will be yes, you have to have control yourself with these and with other people. How many things there are in this world that provoke anger.  Controlling yourself and your feelings must be one of your priorities. Our noble and merciful Prophet taught us this. When that man came to him and said, “O Messenger of Allaah, advise me,” the Messenger (peace and blessings of Allaah be upon him) said, “Do not become angry.” The man repeated his question several times and the Messenger said, “Do not become angry.” (Narrated by al-Bukhaari, 6116).  How can a person live if he does not equip himself with patience?  Try to control your nerves by all possible means. Try to select friends who will help you to control yourself and become patient.  Keep away from any friends and colleagues who annoy you and get on your nerves. Try as much as possible to avoid the situations that provoke your anger.  First and last, seek help through du’aa’ and asking Allaah to help you to be patient in all situations.  Do not say that you cannot control your nerves, for feeling that you will fail may lead to it becoming a reality which you give in to and accept.   If you are determined and have a sincere intention, then in sha Allah you will reach your goal. But you should note that you will find that difficult [in the beginning]. But have confidence that you will eventually gain control of yourself and this bitterness and struggle will become sweet on the day when you find it bears fruit.  And Allaah knows best.

What is the ruling on spending on one’s children? What is the maximum extent of spending?

Praise be to Allah. The scholars are agreed that the father is obliged to spend on his small children who have no money of their own until they reach adulthood.  Ibn al-Mundhir (may Allaah have mercy on him) said: “All of the scholars from whom we learned are agreed that a person is obliged to spend on his young children who have no money of their own, because a man’s child is part of him, and the child is part of the father. Just as he is obliged to spend on himself and his wife, he is also obliged to spend on his descendants and ascendants.” (al-Mughni, 8/171).  The obligation of spending on one’s child is based on the Qur’aan, the Sunnah and scholarly consensus (ijmaa’).  In the Qur’aan, Allaah says (interpretation of the meaning):  “Then if they give suck to the children for you, give them their due payment”[al-Talaaq 65:6] The obligation of paying for breastfeeding is given to the father. And Allaah says (interpretation of the meaning):  “but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis”[al-Baqarah 2:233] From the Sunnah: the Prophet (peace and blessings of Allaah be upon him) said to Hind: “Take what is sufficient for you and your child, on a reasonable basis.” (al-Bukhaari, 5364; Muslim, 1714)  With regard to ijmaa’, we have quoted it above.  They (the scholars) are agreed that the father has to spend on his incapable children, male and female alike, until they become independent, whether they are old or young.  They agreed that the father does not have to spend on a child who has wealth and is of independent means, even if that child is small.  They agreed that a father does not have to spend on a son who has reached adulthood and is able to earn a living.  They differed as to whether a father has to spend on an adult son who is poor but is able to earn a living. Most of the scholars think that he does not have to spend on him, because he is able to work.  Some of them said that the father does have to spend on his adult son who is poor, even if he is able to earn a living, basing that on the words of the Prophet (peace and blessings of Allaah be upon him) to Hind: “Take what is sufficient for you and your child, on a reasonable basis.” He did not make any exception for one who has reached adulthood or is physically sound.  And because he is a poor child, he deserves to be spent on by his rich father, as is also the case if a child is chronically sick or blind.  Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a rich father who has a son who is poor: does the rich father have to spend on his poor son?  He answered: “Yes, he has to spend on his son on a reasonable basis, if the son is poor and is unable to earn a living and the father is well off.” (Summarized from al-Fataawa al-Kubraa, 3/363; Majmoo’ al-Fataawa, 34/105).  They also differed concerning a daughter who reaches adulthood – does the father have to spend on her or not?  Most of the scholars said that he does have to spend on her until she gets married. This is more likely to be correct, and Allaah knows best, because she is unable to earn a living.  This is a summary of what the scholars have said. You will find some of the texts and the evidence which they quoted in the following books:  Hanafi: al-Mabsoot, 5/223  Maaliki: al-Mudawwanah, 2/263. See also Tabyeen al-Masaalik Sharh Tadreeb al-Saalik, 3/244  Shaafa’i: al-Umm, 8/340  Hanbali: al-Mughni, 8/171.

I am working for a bank in Pakistan. Normally, we have a prayer congregation during Asr and Maghrib. And he people ask me to be the Imam.  Sir, I am a normal human being and obviously believe that i am not capable of being an imam especially when i have many elder people standing behind me during the prayers. In fact, right at the sart, when this congregations started, everyone would somehow shy away from the imaamat and it was I used to end up being the imam.    I know that during my entire 25 years, i will have committed infinite sins, but i just believe in one thing.  That Allah says, that it is better to assemble for congregation than to offer your prayers alone.And this is the only reason why i have accepted the role of imaamat. Also to mention that i am a clean shaven guy. Would be grateful if you can please answer my question at your earliest.  Thanking you in anticipation. Asad?

Praise be to Allah. This is the issue of praying behind a rebellious sinner (faasiq). The faasiq is one who disobeys Allaah by committing one of the major sins (kabeerah) or persisting in committing a minor sin (sagheerah). According to what was said in your question, you are committing some major sins, namely working in a bank and shaving your beard. These are two major sins according to the standards of sharee’ah.  With regard to working in the bank:  It was narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba (usury, interest), the one who pays it, the one who writes it down and the two who witness it. He said: they are all the same.” (Narrated by Muslim, no. 1598).  It was narrated that Samurah ibn Jundub said: The Prophet (peace and blessings of Allaah be upon him) said: “Last night I saw (in a dream) two men who came to me and took me out to a holy land. We set out until we came to a river of blood in which a man was standing, and on the riverbank there was another man in front of whom were some stones. The man in the river came towards him, and when he wanted to get out, the other man threw a stone into his mouth and sent him back to where he started. Every time he tried to get out, the other man threw a stone into his mouth and sent him back. I said, ‘What is this?’ They said, ‘The one whom you saw in the river was one who consumed riba.’” (Narrated by al-Bukhaari, 2085).  See also Question no. 21113, 21166.  With regard to shaving the beard:  It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen, trim the moustache and let the beard grow.” (Narrated by al-Bukhaari, 5892, Muslim, 601).  Shaykh Ibn Baaz (may Allaah have mercy on him) said:  The beard (al-lahyah) is that which grows on the cheeks and chin, as was explained by the author of al-Qaamoos. It is obligatory to leave the hair that grows on the cheeks and chin, and not to shave it or cut it.  May Allaah reform the affairs of all the Muslims.  Fataawa Islamiyyah, 2/325.  Shaykh Ibn ‘Uthaymeen said:  The definition of the beard (al-lahyah) as stated by the scholars of the (Arabic) language is the hair of the face, jawbone and cheeks, in the sense that everything that grows on the cheeks, jawbone and chin is part of the beard. Removing any part of it also comes under the heading of sin, because the Messenger (peace and blessings of Allaah be upon him) said: “Leave the beard alone” and “Let the beard grow.” This indicates that it is not permissible to remove any part of it, but the sin varies in degree; shaving is more serious than removing a part of it because it is a more extreme action and the one who shaves it more clearly goes against the command than the one who trims it.  Fataawa Hammah, p. 36  See also Question no. 8196.  With regard to praying behind one whose sin is obvious, the scholars differed concerning this issue, and there are two opinions.  The first view is that it is not correct to pray behind a faasiq (rebellious sinner).  This is the view of Ahmad and Maalik, in one of the two reports narrated from them.  Shaykh Mustafa al-Ruhaybaani said: (Section) (It is not correct to pray behind a faasiq at all): i.e., whether his fisq (sin, rebellion) has to do with his beliefs or his doing a haraam action, even if it is concealed, because Allaah says (interpretation of the meaning):  “Is then he who is a believer like him who is a Faasiq (disbeliever and disobedient to Allaah)? [al-Sajdah 32:18] Mataalib Ooli al-Nuha, 1/653  Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:  The imaams are agreed that it is disliked (makrooh) to pray behind a Faasiq, but they differed as to whether the prayer is valid. Some said that it is not valid, such as Maalik and Ahmad according to one of the two reports narrated from them. Some said that it is valid, such as Abu Haneefah, al-Shaafa’i, and the other report from [Malik and Ahmad]. But they did not dispute concerning the fact that such a one should not be appointed [to lead the prayer].  Majmoo’ al-Fataawa, 23/358  The second opinion, that prayer behind a faasiq is valid, even if his sin is obvious, is the correct view and it is the view favoured by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him). The evidence for this view is as follows:  1 – The general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “The people should be led in prayer by the one among them who has most knowlegde of the Book of Allaah.” (Narrated by Muslim, 673).  2 – The specific meaning of the words of the Prophet (peace and blessings of Allaah be upon him) concerning oppressive leaders who lead the prayer at the wrong time: “Pray the prayer on time, then if you come to them at the time when they are praying, pray with them, and it will be a naafil prayer for you.” (Narrated by Muslim, 648). And al-Bukhaari narrated: “If the imaam leads the prayer correctly, then he and you will receive the rewards, but if he makes a mistake (in the prayer) then you will receive the reward for the prayer and the sin (will be his).” (Narrated by al-Bukhaari, 694).  3 – The Sahaabah, including Ibn ‘Umar, used to pray behind al-Hajjaaj, and Ibn ‘Umar was one of the keenest of people to follow the Sunnah and pay attention to it, and al-Hajjaaj was known to be one of the most rebellious and sinful of the slaves of Allaah.  It might also be said that everyone whose prayer is valid, it is also valid for him to lead the prayer. There is no evidence to suggest that we should differentiate between the validity of the prayer and the validity of leading the prayer, because if a person commits a sin, he does so for himself, but this is merely theoretical. See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 4/304).  You should note that the reward for leading the prayers is very great and it is a great honour. The Prophet (peace and blessings of Allaah be upon him) said that the one who has more knowledge of Qur’aan (i.e., the one who has memorized more) is the one who should be given precedence in leading the prayer. (See Question no. 1875) Therefore if someone else knows more Qur’aan than you do, he should be given precedence. If there is no one other than yourself, then it is o.k. for you to lead the others in prayer, even if you are a sinner for the reasons explained above.   Finally, we advise you to fear Allaah and to avoid waging war against Him by sinning. Hasten to repent to Allaah before death comes to you and you regret it at the time when regret will not avail you anything.

is putting on lipstick harram or resembling  the non-Muslim's ( tahsaboh bil kufar ), please I wish to know this answer, because allot of Ulama say's that its harram, because maybe it has pig's fat, but what if I know for sure that it does not have animal fat in it, may I use it? Ofcourse i would not go out with it, i know its haram in that case. But at home, to adore myself. So my question is is it HARRAM to wear LIPSTICK?

Praise be to Allah. Using cosmetics such as lipstick and blusher is OK, especially for a married woman.” Fataawa Shaykh Ibn ‘Uthaymeen, part 2, p. 828 . If a woman does not appear wearing that in front of strange men (non-mahrams) and it does not contain any impure substances such as pig extracts, and it is not harmful to the skin, then it is permissible, especially in order to beautify oneself for one’s husband. The basic principle concerning adornments is that they are permissible. And Allaah knows best.

Is it possible to divide Islam into immutable matters and variables?

Praise be to Allah. , and blessings and peace be upon the Messenger of Allaah, his family and companions, and those who follow him. Recently we have started to hear people saying that Islam can be divided into immutable matters and variables. But as far as we know these phrases were never used by any of the scholars, because the religion of Allaah is all immutable. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did not die until Allaah had completed the religion through him  and had established the rulings. So it cannot be altered or changed until Allaah inherits the earth and everyone on it. No one after the Prophet SAWS (peace and blessings of Allaah be upon him) has the authority to alter or change anything. Allaah says (interpretation of the meaning): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] The religion, with its concessions and definitive rulings, has been established and after the death of the Prophet SAWS (peace and blessings of Allaah be upon him) it cannot be altered; nothing can be added or taken away:  “Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise (Allaah)” [Fussilat 41:42 – interpretation of the meaning] These words – immutable matters and variables – which trip off the tongues of some seekers of knowledge may be abused by those who follow their whims and desires who may try to change some rulings which do not suit their wishes and desires.  Allaah says concerning this (interpretation of the meaning):  “And if the truth had been in accordance with their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!” [al-Mu’minoon 21:71] If these words which some students say may be interpreted in any correct way, they would mean the ijtihaad of the scholars with regard to matters concerning which no text has been narrated. For the opinion of the mujtahid may change from time to time, according to the evidence that is available to him and depending on the circumstances. ‘Umar (may Allaah be pleased with him) said, when his ijtihaad differed concerning matters of inheritance, “At that time, that was our decision, and this time this is our decision.” The ijtihaad of the mujtahid is no more than his opinion, which cannot be said to be the ruling of Allaah; rather it may coincide with the ruling of Allaah or it may go against it. The opinion of everyone except the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) may be accepted or rejected. The opinions of the mujtahids cannot be divided into immutable matters and variables because they are all open to being changed if it is proven that they go against sound evidence. But the rulings of Allaah and His religion cannot be changed or altered. So the seekers of knowledge must be cautious in their speech and not say anything which opens the way for those who follow their whims and desires and who promote false arguments, because they (seekers of knowledge) are speaking with the words of the scholars and what they say may be taken as evidence concerning matters of religion. May Allaah grant us all knowledge and help us to do righteous deeds. May Allaah bless our Prophet Muhammad and his family and companions.

In case of death of a person, it is practiced by some groups of Muslims who follow Hanafi madhhab in India that the society forbids the wife of the person to see her own husband’s dead body. They claim that when a person dies, his wife becomes a widow and she should not be allowed to go in front of any (non-mahram) man who is dead or alive. It is assumed by them that her husband's dead body becomes haram to see. Is there any authentic hadith that confirms this? Please explain.

Praise be to Allah.Can the wife see husband after death? It is permissible for a woman to see her husband’s body, and there is no reason why she should not. Indeed, a wife has the right to wash her dead husband .  Imam Malik narrated in al-Muwatta from ‘Abd-Allah ibn Abi Bakr that Asma bint ‘Umays washed Abu Bakr al-Siddiq when he died, then she went out and asked the Muhajirin who were present, “I am fasting and the day is very cold; do I have to do ghusl?” and they said, “No.” (al-Janaiz, 466).  The author of al-Muntaqa ‘ala Sharh al-Muwatta said concerning this hadith:  “This indicates that it is permissible for a woman to wash her husband after he has died , because this happened in the presence of a number of the Companions, especially since Abu Bakr had left instructions in his will to that effect. No difference of opinion is known of among the Companions concerning this matter, which indicates that there was consensus.”  `Aishah said, “If I could go back and change anything, nobody would have washed the Messenger of Allah (peace and blessings of Allah be upon him) except his wives .” (Narrated by Ibn Majah, al-Janaiz, 1453; classed as sahih by al-Albani in Sahih Ibn Majah, no. 1196). If a woman is permitted to wash her husband’s body, then it is definitely permitted  for her to see her husband’s body.  This ruling applies only if the woman is still within the `iddah period. If her `iddah period has ended, for example if she was pregnant but gave birth straight after her husband died, then it is not permissible for her to wash him or to see him.  I (Shaykh al-Munajjid) asked Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) before he died about a man who dies and his wife gives birth a few hours later – can she wash her husband?  He replied: “No, because when she gives birth the connection between her and her husband is severed, so it is not permissible for her to wash him, because he is now no longer her husband.” (Miah Faidah min al-‘Allamah al-Shaykh Ibn ‘Uthaymin (tape)  Can women wail over the deceased? What is forbidden is for women to wail over the deceased . It was narrated in a hadith that Umm ‘Atiyyah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) took our pledge of allegiance to him on the grounds that we would not wail (over the dead). None of us fulfilled their promise except five women: Umm Sulaym, Umm al-‘Ala, the daughter of Abu Sabrah the wife of Mu'adh and two other women, or the daughter of Abu Sabrah, the wife of Mu’adh and one other woman.” (Narrated by al-Bukhari (al-Janaiz, 1223)  Abu Malik al-Ash’ari narrated that the Prophet (peace and blessings of Allah be upon him) said: “There are four things in my ummah from the jahiliyyah which they will not give up: pride in one’s ancestry, slandering the lineage of others, seeking rain from the stars and wailing over the dead. If the woman who wails does not repent before she dies, she will be raised on the Day of Resurrection wearing a garment of tar and a shirt of scabs.’ (Narrated by Muslim, al-Janaiz, 1550) Can the wife see her mahrams? It is permissible for a woman to see her mahrams , and she does not have to observe hijab in front of them .  There is no connection between the death of a woman’s husband and her seeing her mahrams. Hence it is recommended for her mahrams to offer condolences to her, by them seeing her, shaking hands with her, sitting with her and talking to her. No dispute is known among the scholars concerning this. Al-Nawawi (may Allah have mercy on him) said: “Al-Shafi`i and his companions said: it is recommended for all the relatives of the deceased to offer condolences to his wife , old and young, men and women, unless the wife is young, in which case only her mahrams should offer condolences.” (Al-Majmoo’, 5/277) What the questioner describes is nothing more than the myths and ignorance of the common people.  Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) was asked about a woman covering her face in front of her mahrams. He said:  “That is not permissible, because it is not part of Islam; rather that is the myths and ignorance of the common people.” (See al-Fatawa al-Jami’ah li’l-Mar-ah al-Muslimah, part 2, p. 709) And Allah knows best.

Could you shed some light on who Imam al Ghazzali was?

Praise be to Allah. Al-Ghazzaali was Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi, who was known as al-Ghazzaali. He was born in Toos in 450 AH. His father used to spin wool and sell it in his shop in Toos.  The life of al-Ghazzaali needs to be discussed at length because he went through a number of stages. He indulged in philosophy, then he recanted and rejected that. After that he indulged in what is known as ‘ilm al-kalaam (Islamic philosophy) and gained a sound grasp of its basic principles; then he rejected that after it became clear to him that it was corrupt and filled with contradictions. He was focusing on ‘ilm al-kalaam during the period when he refuted philosophy, and at that time he was given the title of Hujjat al-Islam, after he had refuted the arguments of the philosophers. Then he recanted ‘ilm al-kalaam and turned away from it. He followed the path of the Baatiniyyah (esotericists) and learned their knowledge, but then he rejected that and showed the beliefs of the Baatiniyyah to be false, and exposed the manner in which they tamper with the texts and rulings. Then he followed the path of Sufism. These are the four stages that al-Ghazzaali went through. Shaykh Abu ‘Umar ibn al-Salaah (may Allaah have mercy on him) spoke well of him when he said: “A lot has been said about Abu Haamid and a lot has been narrated from him. As for these books – meaning al-Ghazzaali’s books which contradict the truth – no attention should be paid to them. As for the man himself, we should keep quiet about him, and refer his case to Allaah.” See Abu Haamid al-Ghazzaali wa’l-Tasawwuf by ‘Abd al-Rahmaan Dimashqiyyah.  No fair-minded person would deny the rare level of intelligence, ingenuity and cleverness that Abu Haamid al-Ghazzaali attained. Al-Dhahabi said of him: “Al-Ghazzaali, the imaam and shaykh, the prominent scholar, Hujjat al-Islam, the wonder of his time, Zayn al-Deem Abu Haamid Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi al-Shaafa’i al-Ghazzaali, the author of many books and one possessed of utter intelligence. He studied fiqh in his own town, then he moved to Nisapur in the company of a group of students. He stayed with the Imaam al-Haramayn and gained a deep knowledge of fiqh within a short period. He became well-versed in ‘ilm al-kalaam and debate, until he became the best of debaters…” (Siyar A’laam al-Nubala’, part 9, p. 323)  You will find that even though Abu Haamid al-Ghazzaali had such a deep knowledge of fiqh, Sufism, ‘ilm al-kalaam, usool al-fiqh, etc., and even though he was such an ascetic and devoted worshipper, and had such a good intention and vast knowledge of Islamic sciences, he still had an inclination towards philosophy. But his philosophy emerged in the form of Sufism and was expressed through Islamic ideas. Hence the Muslim scholars, including his closest companion Abu Bakr ibn al-‘Arabi, refuted his ideas. Abu Bakr ibn al-‘Arabi said: Our shaykh Abu Haamid went deep into philosophy, then he wanted to come out of it but he was unable to. There were narrated from him opinions which sound like the Baatini way of speaking, and that may be verified by looking in al-Ghazzaali’s books. See Majmoo’ al-Fataawa, part 4, p. 66.  Even though al-Ghazzaali was very advanced in knowledge, he had little knowledge of hadeeth and its sciences, and he could not distinguish between sound ahaadeeth and weak ones. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “If we assume that someone narrated the view of the salaf but what he narrated is far removed from what the view of the salaf actually is, then he has little knowledge of the view of the salaf, such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali, Ibn al-Khateeb and the like, who did not have enough knowledge of hadeeth to qualify them as ordinary scholars of hadeeth, let alone as prominent scholars in that field. For none of these people had any knowledge of al-Bukhaari and Muslim and their ahaadeeth, apart from what they heard, which is similar to the situation of the ordinary Muslim, who cannot distinguish between a hadeeth which is regarded as saheeh and mutawaatir according to the scholars of hadeeth, and a hadeeth which is fabricated and false. Their books bear witness to that, for they contain strange things and most of these scholars of ‘ilm al-kalaam and Sufis who have drifted away from the path of the salaf admit that, either at the time of death or before death. There are many such well-known stories. This Abu Haamid al-Ghazzaali, despite his brilliance, his devotion to Allaah, his knowledge of kalaam and philosophy, his asceticism and spiritual practices and his Sufism, ended up in a state of confusion and resorted to the path of those who claim to find out things through dreams and spiritual methods. (Majmoo’ al-Fataawa, part 4, p. 71).  He also said: Hence, even though Abu Haamid refuted the philosophers and classed them as kaafirs, and expressed veneration of Prophethood [as opposed to philosophy], etc., and even though some of what he says is true and good, and indeed of great benefit, nevertheless some of his writings contain philosophical material and matters where he followed the corrupt principles of philosophy that contradict Prophethood and even contradict sound common sense. Hence a group of scholars from Khurasaan, Iraq and the Maghreb criticized him, such as his friend Abu Ishaaq al-Margheenaani, Abu’l-Wafa’ ibn ‘Aqeel, al-Qushayri, al-Tartooshi, Ibn Rushd, al-Maaziri and a group of earlier scholars. This was even mentioned by Shaykh Abu ‘Amr ibn al-Salaah in his book Tabaqaat Ashaab al-Shaafa’i, and was confirmed by Shaykh Abu Zakariya al-Nawawi, who said in his book: “Chapter explaining some important things for which Imaam al-Ghazzaali was denounced in his books which were unacceptable to the scholars of his madhhab and others, namely his odd statements such as what he said in Muqaddimat al-Mantiq at the beginning of al-Mustasfa: ‘This is the introduction to all knowledge, and whoever does not learn this, his knowledge cannot be trusted at all.’”  Shaykh Abu ‘Amr said: “I heard Shaykh al-‘Imaad ibn Yoonus narrating from Yoosuf al-Dimashqi, the teacher of al-Nizaamiyyah in Baghdad, who was one of the famous deans of the school, that he used to denounce these words and say, “Abu Bakr and ‘Umar and So-and-so and So-and-so…” meaning that these great leaders had a great deal of certainty and faith even though they had no knowledge of this Muqaddimah and of any of the ideas contained in it.” (al-‘Aqeedah al-Isfahaaniyyah, part 1, p. 169).  Al-Dhahabi narrated in his book Siyar A’laam al-Nubala’ that Muhammad ibn al-Waleed al-Tartooshi said in a letter which he sent to Ibn Muzaffar: As for what you mentioned about Abu Haamid, I have seen him and spoken to him, and I think that he is a man of great knowledge, he is intelligent and capable, and has been studying all of his life, spending most of his time in study, but then he drifted away from the path of the scholars and entered the crowd of worshippers. Then he became a Sufi and forsook knowledge and its people, then he got involved with “inspiration”, those who claim to have spiritual knowledge, and the insinuating whispers of the Shaytaan. Then he mixed that with the views of the philosophers and the symbolic phrases of al-Hallaaj, and he started to criticize the fuqaha’ and the scholars of ‘ilm al-kalaam. He almost went astray from the religion altogether. When he wrote al-Ihya’ [i.e., Ihya’ ‘Uloom al-Deen], he started to speak of the inspiration and symbolic words of the Sufis, although he was not qualified to do that and had no deep knowledge of such matters. Hence he failed, and filled his book with fabricated reports.  I (al-Dhahabi) say: as for al-Ihya’, it contains many false ahaadeeth, and it contains much that is good. I wish that it did not contain etiquette, rituals and asceticism that are in accordance with the ways of the philosophers and deviant Sufis. We ask Allaah for beneficial knowledge. Do you know what is beneficial knowledge? It is that which Allaah revealed in the Qur’aan, which was explained by the Messenger (peace and blessings of Allaah be upon him) in word and deed, and the type of knowledge which we are not forbidden to acquire. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever turns away from my Sunnah does not belong to me.” So, my brother, you must ponder the words of Allaah and persist in studying al-Saheehayn, Sunan al-Nasaa’i, Riyaadh al-Nawawi and al-Adhkaar by al-Nawawi, then you will succeed and prosper.  Beware of the opinions of the philosophers, the practice of spiritual exercises, the starvation of monks, and the nonsense talk of those who stay alone for long periods in their monasteries. All goodness is to be found in following the pure and tolerant way of the haneefs. And seek the help of Allaah. O Allaah, guide us to Your straight path.  Al-Maaziri praised Abu Haamid with regard to fiqh, and said that he had more knowledge of fiqh than of usool al-fiqh (the basic principles of fiqh). With regard to ‘ilm al-kalaam which is usool al-deen, he wrote books in this field, but he did not have deep knowledge of it. I realized that he was lacking in experience in this field, because he studied the branches of philosophy before he studied usool al-fiqh, so philosophy made him audacious in criticizing ideas and attacking facts, because philosophy goes along with one’s train of thought, without any shar’i guidelines.  A friend of his told me that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa, which contains fifty-one essays. It was written by someone who has studied sharee’ah and philosophy, then had mixed the two. He was a man who was known as Ibn Seena, who filled the world with his books. He had a good knowledge of philosophy, which led him to try to refer all the basic principles of ‘aqeedah to philosophy. He strove hard and achieved what others had failed to do. I have seen some of his books and I noticed that Abu Haamid quotes him a great deal when he speaks of philosophy. With regard to Sufi views, I do not know where he got them from, but I have seen that some of his companions mention the books of Ibn Seena and their contents, and he also mentioned the books of Abu Hayyaan al-Tawheedi. As far as I am concerned, he picked up his Sufi ideas from him. I was told that Abu Hayyaan wrote a huge book about these Sufi ideas, and al-Ihya’ contains a lot of baseless ideas… then he said: In al-Ihya’ he mentioned ideas that have no basis, such as starting with the index finger when cutting the nails because it is superior to the other fingers, as it is the finger used in tasbeeh; then moving on to the middle finger because it is to the right of the index finger, and ending with the thumb of the right hand. He narrated a report concerning that.  I (al-Dhahabi) say: this is a fabricated report. Abu’l-Faraj al-Jawzi said: Abu Haamid wrote al-Ihya’ and filled it with fabricated ahaadeeth which he did not know were fabricated. He spoke of inspiration and deviated from the framework of fiqh. He said that what is meant by the stars, moon and sun that Ibraaheem saw was the barriers of light that keep a person from Allaah, not the things that are well known. This is like the words of the Baatiniyyah. (Siyar A’laam al-Nubala’, part 19, p. 340).  Then at the end of his life, al-Ghazzaali (may Allaah have mercy on him) came back to the belief of Ahl al-Sunnah wa’l-Jamaa’ah. He focused on the Qur’aan and Sunnah and condemned ‘ilm al-kalaam and its proponents. He advised the ummah to come back to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and to act in accordance with them, as was the way of the Sahaabah (may Allaah be pleased with them and those who follow them in truth until the Day of Judgement). Shaykh al-Islam (may Allaah have mercy on him) said: After that he came back to the path of the scholars of hadeeth, and wrote Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam. (Majmoo Fataawa, part 4, p. 72)  A glance at Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam will prove to us that he had indeed changed in many ways:  1 – In this book he advocated the belief of the salaf, and pointed out that the way of the salaf was the truth, and that whoever went against them was an innovator or follower of bid’ah.  2 – He emphatically denounced ta’weel (interpretation of the attributes of Allaah in a manner that differs from their apparent meaning). He advocated affirming the attributes of Allaah and not misinterpreting them in a manner that would lead to denying the attributes of Allaah.  3 – He emphatically denounced the scholars of ‘ilm al-kalaam and described all their principles and standards as “reprehensible innovations” which had harmed a great number of people and created trouble for the Muslims. He said: “The harm caused to a great number of people is something that has been seen, witnessed and experienced. The evil that has resulted since ‘ilm al-kalaam began has become widespread even though people at the time of the Sahaabah forbade that. This is also indicated by the fact that the Messenger (peace and blessings of Allaah be upon him) and the Sahaabah, by consensus, did not follow the way of the scholars of ‘ilm al-kalaam when they produced arguments and evidence and analysis. That was not because they were incapable of doing so; if they had thought that was something good, they would have done it in the best manner, and they would have studied the matter hard, more than they did with regard to the division of the estate among the heirs (al-faraa’id).”  He also said: “The Sahaabah (may Allaah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allaah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’aan; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’aan will not be convinced by anything other than the sword, for there is no proof after the proof of Allaah.”  See Abu Haamid al-Ghazzaali wa’l-Tasawwuf.  These are a few of the comments that trustworthy scholars have made about al-Ghazzaali (may Allaah have mercy on him). Perhaps this is enough for those who wish to be guided. And Allaah is the Guide to the straight path.

Is it appropriate for a paid Imam to be the director of the Masjid at the same time? In other word, conflict of interest, please explain.

Praise be to Allah.There is no reason why the imam should not be the director of the mosque at the same time, even if he gets a monthly salary. The imam of the mosque is the one who is responsible for the mosque; his role is not restricted only to leading the prayers, because the imaam in the mosque is like the sultan in his sultanate – unless he cannot manage the mosque properly or he is too busy and cannot take care of all the things he needs to, in which case there is no reason why another man should not be appointed to take care of mosque administration, so long as that is with the imaam’s agreement. Or duties may be shared among some of the worshippers.  Leadership (imaamah) in Islam. Note, may Allaah bless you, that the position of leadership is a divinely ordained system through which Allaah gives us practical guidelines to achieve noble aims and lofty purposes, such as worshipping Him well and following the leaders in cases of jihad. Hence the Sunnah of the Prophet (peace and blessings of Allaah be upon him) and the way of all the Rightly-Guided khaleefahs and those Umawi (Umayyad) and ‘Abbaasi (Abassid) rulers who followed their path was that the leader would also be an imam or leader of prayers and of jihad. Whenever the Prophet (peace and blessings of Allaah be upon him) sent a commander in war, he would lead the prayers too, and if he appointed a man as a governor over a city – as when he appointed ‘Ataab ibn Usayd (may Allaah be pleased with him) to govern Makkah and ‘Uthmaan ibn Abi’l-‘Aas (may Allaah be pleased with him) to govern al-Taa’if, and ‘Ali and Mu’aadh and Abu Moosa (may Allaah be pleased with them) to govern Yemen, and ‘Amr ibn Hazm (may Allaah be pleased with him) to govern Najraan – the person whom he (peace and blessings of Allaah be upon him) appointed would lead them in prayers and carry out hudood punishments amongst them. This was also the practice of the khulafa’ who came after him and those who succeeded them, namely the Umawis and some of the ‘Abbasis, because the most important matters of religion are prayer and jihad.  With regard to the imam’s role in society, there is no doubt that it is an important role. How can it be otherwise when he is leading the prayers which are the most important pillar of Islam after the Shahaadatayn (twin testimony of faith)? The imam is the leader and the worshippers behind him are his followers. The imam guides and leads his jamaa’ah (group) by giving lessons and talks. The Messenger of Allaah (peace and blessings of Allaah be upon him) and the Rightly-Guided khaleefahs used to hold gatherings in the mosques where the Muslims would gather so that they might consult with one another concerning religious and worldly matters and so that they might teach the people about Tawheed, fiqh, good manners, and also enjoin what is good and forbid what is evil.”  See Ahkaam al-Imaamah wa’l-I’timaam fi’l-Salaah by al-Muneef, p. 64  The imam should check up on those who are absent (from the prayers), and visit the sick, He should strive to meet the needs of the Muslims who pray with him, teaching the ignorant, admonishing the negligent, advising the erring, reconciling those among whom there are differences, bringing them closer to one another and striving to foster friendship and love between them. He should strive to solve social problems that arise among them such as family quarrels, disputes between neighbours and the like. To sum up, the role of the imam is very important and should be appreciated as such. The group should help him to achieve the aims of sharee’ah and ward off anything that is bad or harmful. And Allaah is the Source of strength.

my question is that here in Asia most of the people think that if we got marry between two eids i mean EID-UL-FITAR  till EID-UL-AZHA so it is very bad and one of the pair mean birde or groom die because it is not good to marry between two EIDS ,i want to know whether it is right or wrong from Islamic point of view ,i know that there are large numbers of question asked but you can also post the answer to this question in your site it will be very useful InshAllahtala because many people even being muslim have very strong believe that these things are true as far as i know there is nothing in Islam  like this and it is wrong but i want more detail so that i could tell other people also you wrote that one should not fast or pray specially beacause it is 15 Shaban  and the sawab will be greater but if it is his rotine than he or she can ,here where i am livin muslims are very careful about this day and they fast and pray for Almighty Allah j and tell that it is very sawab and it is in Ahadis sharif and when i told them about your article they told me that no there are Ahadis sharif about the greatness of this day.

Praise be to Allah. With regard to the first question:  The answer is in two parts. Firstly, the belief mentioned in the question is not correct; it is a kind of innovation and misguidance which has no basis in sharee’ah, and is not indicated by the Qur’aan or Sunnah.  Secondly, this belief goes against the sharee’ah of Islam in several ways:  (i)The belief that someone will die during this period. It is not permissible to believe this because death and life are in the hand of Allaah and the appointed time of man’s death is something of which Allaah has kept the knowledge to Himself. No one among mankind knows when he will die. This is something which Allaah has not told to any of His creation. Hence the Prophet (peace and blessings of Allaah be upon him) said, in the hadeeth whose authenticity is agreed upon which was narrated from Abu Hurayrah (may Allaah be pleased with him), in the lengthy hadeeth of Jibreel: “There are five things which no one knows except Allaah.” Then he recited the verse (interpretation of the meaning): “Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends 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] (Narrated by al-Bukhaari, 48; Muslim, 10) Claiming that marrying during this period will lead to death is a claim to have knowledge of the unseen, and everyone who claims to have knowledge of the unseen is lying. Hence the leaders of falsehood are those who claim to have some knowledge of the unseen.  (ii)This also undermines faith, because it implies a lack of belief in the Divine will and decree (al-qadaa’ wa’l-qadar). Hence the Prophet (peace and blessings of Allaah be upon him) taught Ibn ‘Abbaas, when he was a boy, “Know that if the nation were to gather together to benefit you in any way, they would not be able to benefit you in any way except that which Allaah had decreed for you, and if they were to gather together to do you harm in any way, they would not be able to harm you except that which Allaah had decreed for you. The pens have been lifted and the pages have dried.” (Narrated by al-Tirmidhi, Sifat al-Qiyaamah, 2440; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2043). It was narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah decreed the fate of His creatures fifty thousand years before He created the heavens and the earth.’” (Narrated by Muslim, al-Qadar, 4797) (iii)It also undermines Tawheed and its perfection, because it involves regarding something as an evil omen and pessimism. It says in the hadeeth narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no ‘adwaa [contagion, transmission of infectious disease without the permission of Allaah], no tiyarah [superstitious belief in bird omens], no haamah [refers to a Jaahili Arab tradition described variously as: a worm which infests the grave of a murder victim until he is avenged; an owl; or the bones of a dead person turned into a bird that could fly], and no Safar [the month of Safar was regarded as “unlucky” during the Jaahiliyyah].” (Narrated by al-Bukhaari, al-Tibb, 5316) Tatayyur (superstitious belief in bad omens) means pessimism. It was narrated in the hadeeth of Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (believing in evil omens) is a kind of shirk.” (Narrated by al-Tirmidhi, al-Siyar, 1539; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, no. 1314)  It should be noted that superstitious belief in bad omens contradicts Tawheed in two ways:  Firstly, superstitious belief prevents one from putting one’s trust in Allaah and makes one depend on someone other than Him. Secondly, it causes people to depend on things that have no basis in reality, for there is no connection between getting married in this month and whatever may happen subsequently. Undoubtedly this undermines Tawheed, because Tawheed means worship and seeking help. Allaah says (interpretation of the meaning):  “You (Alone) we worship, and You (Alone) we ask for help (for each and everything).”[al-Faatihah 1:5] and:  “So worship Him (O Muhammad) and put your trust in Him” [Hood 11:123] Hence ‘Aa’ishah (may Allaah be pleased with her) used to say that the Prophet (peace and blessings of Allaah be upon him) married her in Shawwaal and consummated the marriage with her in Shawwaal and she was the dearest and most beloved of his wives to him. The Arabs used to regard this month as inauspicious and they used to say that if a person got married in Shawwaal, the marriage would not succeed, but this is not true.  In the case of one who believes in evil omens, one of two things must apply:  Either he will give up, respond to the “bad omen”, and not take action, which is the worst kind of superstition and pessimism, or he will go ahead, but he will be anxious and worried, fearing that he will be affected by this bad omen. This is less serious, but both detract from Tawheed and adversely affect people. (See al-Qawl al-Mufeed by Ibn ‘Uthaymeen, part 2, p. 77-78)  In practical terms, we see that the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him) prove that this myth is false, for the best of mankind, Muhammad (peace and blessings of Allaah be upon him), got married to the most beloved of people to him, namely ‘Aa’ishah (may Allaah be pleased with her), and his marriage to her took place between the two Eids, and she was one of the happiest of people with him. Indeed, she herself refuted this jaahili claim by saying, “The Messenger of Allaah (peace and blessings of Allaah be upon him) married me in Shawwaal and he consummated the marriage with me in Shawwaal, and which of the wives of the Messenger of Allaah (peace and blessings of Allaah be upon him) was dearer to him than me?”  ‘Urwah ibn al-Zubayr said: ‘Aa’ishah used to like marriages to be consummated in Shawwaal. (Narrated by Muslim, 1423)  Al-Nawawi said:  This shows that it is mustahabb to arrange marriages, get married and consummate marriages in Shawwaal. Our companions stated that it is mustahabb, and they quoted this hadeeth as evidence. By saying this, ‘Aa’ishah intended to refute the practice and belief of the jaahiliyyah. What some of the common people believe nowadays, that it is disliked to arrange marriages, get married and consummate marriages in Shawwaal, is false and has no basis. This is one of the leftovers of the jaahiliyyah. They used to regard that as inauspicious because of the fact that the name Shawwaal carries connotations of lifting.  Sharh Muslim, 9/209  Ibn al-Qayyim said:  ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) regarded it as mustahabb for a woman to be married or the marriage to be consummated  with her in Shawwaal. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) only married me in Shawwaal, and which of his wives was more beloved to him than me?” even though the people regarded marriage in Shawwaal as inauspicious This is something which the believers who truly put their trust in Allaah and whose hearts truly find contentment with their Lord should resolve to do, those who know that what Allaah wills will happen and what He does not will will not happen, and that nothing will befall them except that which Allaah has decreed, and that no calamity will befall them except that which was already written in the Book before they were created, who know that they will inevitably come to that which has been decreed for them, which must inevitably happen to them. If they are superstitious, this will not ward off the decree from them, rather their superstition will be one of the main reasons why what they fear of the Divine will and decree will come to them. Thus their fear will be the means of bringing what they fear upon them. So according to the will and decree of Allaah, their weakness of faith will be the cause of what they dislike happening to them, so their bad omen is with themselves.  But those who put their trust in Allaah, who delegate their affairs to Him, who know Him and His commands, their souls are more noble than that and their interests more sublime. Their trust in Allaah and their positive thoughts of Him give them power, strength and protection  against the things which people regard as evil omens and about which they are pessimistic.  They know that there is no omen [or no birds] except His, no good except His, there is no god but Him, and that the Creation and Command are His, the Lord of the Worlds.  Miftaah Daar al-Sa’aadah, 2/261  With regard to the second question, please see the answer to Question # 8907, and the ruling on celebrating Laylat al-Nusf min Sha’baan (the fifteenth of Sha’baan) in the Periodical Topics section of this website.

if bidah is wrong· then what about the quran being compiled? and other things such as umar introducing something in the azan? please make this clear as some people say good bidah is allowed· relating it to one of the prophets hadith?

Praise be to Allah.For a correct definition of bid’ah and guidelines concerning it, please see Questions no. 864, 205, 10843.  With regard to what you mention about Abu Bakr compiling the Qur’aan, this is not bid’ah, rather it is Sunnah such as the Prophet (peace and blessings of Allaah be upon him) enjoined us to adhere to when he said: “I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided khaleefahs after me.” (Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42. This hadeeth was classed as saheeh by al-Tirmidhi, by al-Haakim, 1/177; and by al-Albaani in Saheeh al-Jaami’, 2549, from the hadeeth of al-‘Irbaad ibn Saariyah). This is one of the Sunnahs of the Rightly-Guided Khaleefah Abu Bakr al-Siddeeq (may Allaah be pleased with him).  Bid’ah means seeking to draw close to Allaah by means of acts of worship for which there is no precedent (in sharee’ah). The Qur’aan was compiled in people’s hearts and it was compiled on tablets kept by some of the Sahaabah. Compiling all of it in one place or on one tablet does not involve anything that is to be denounced.  Zayd ibn Thaabit said – when Abu Bakr delegated him to collect the Mus-haf – I sought the Qur’aan and I gathered it from pieces, i.e., leaves, patches of leather, shoulder-blades of sheep and camels, leaves of palm trees, and the hearts of men.  Al-Qaadi Abu Bakr al-Baaqillaani mentioned the justification for the action of Abu Bakr, the five most important points of which were:  1 – That the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that for a reason, and Abu Bakr did it because there was a need for it.  2 – Allaah referred in the Qur’aan to al-Suhuf al-Oola (the former Scriptures – al-A’laa 89:19], and He stated that Muhammad (peace and blessings of Allaah be upon him) had something similar in the aayah (interpretation of the meaning]:   “reciting (the Qur’aan) purified pages [purified from Al-Baatil (falsehood)]. Wherein are correct and straight laws from Allaah” [al-Bayyinah 98:2-3] So this [action of Abu Bakr] was following that which was prescribed by Allaah and His Messenger.  3 – By doing that, their intention was to fulfil the words of Allaah:  “Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9] It was preserved with Him, and He told us that He would preserve it after it had been sent down. Part of His preserving it was His enabling the Sahaabah to gather it and to agree upon how its spelling and punctuation were to be regulated. 4 – The Prophet (peace and blessings of Allaah be upon him) had scribes to whom he dictated it, so that everyone would understand from this that it should be written down and preserved on sheets. If Allaah’s guarantee to preserve it meant that the ummah would have nothing to do with it, the Messenger of Allaah (peace and blessings of Allaah be upon him) would not have had it written down after Allaah had told him of His guarantee to preserve it. But it is known that the way in which Allaah has preserved it is by causing us to preserve it and making that easy for us, and showing us how it is to be written down.  5 – It is proven that the Prophet (peace and blessings of Allaah be upon him) forbade traveling with the Qur’aan to the land of the enemy. This indicates that it was written down and that the people used to take it with them when they travelled.  Abu Bakr ibn al-‘Arabi said: this is the clearest evidence for anyone who studies the issue.                                                                   See Ahkaam al-Qur’aan, 2/612  With regard to your saying that ‘Umar added “something new” to the adhaan, we know nothing of that. But perhaps you were referring to the fact that ‘Uthmaan added the first call to the Jumu’ah prayers. This is correct, because at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), there was just one adhaan, but when ‘Uthmaan became khaleefah and Madeenah became larger, ‘Uthmaan thought that the call for Jumu’ah should be given before the time, so the people could get ready for the prayer. This is what is called the first adhaan. It was narrated that al-Saa’ib ibn Yazeed said: At the time of the Prophet (peace and blessings of Allaah be upon him), Abu Bakr and ‘Umar, the first call on Friday used to be when the imaam was sitting on the minbar. But at the time of ‘Uthmaan (may Allaah be pleased with him), when the number of people increased, he added the third call. According to one report, ‘Uthmaan gave orders for the first call. According to another report, the second adhaan was enjoined by ‘Uthmaan. There is no contradiction here, because it is called the third call in the sense that it was something added; the first in the sense that it comes before the adhaan and iqaamah; and the second in the sense that this is an adhaan given in addition to the real adhaan, which was given in al-Zawraa’. Abu ‘Abd-Allaah – i.e., al-Bukhaari – said that al-Zawraa’ was a place in the market of Madeenah.  Narrated by al-Bukhaari, 870.  This adhaan is not a bid’ah or reprehensible innovation, rather it is one of the Sunnahs of the Rightly-Guided Khaleefah ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him), which the Prophet (peace and blessings of Allaah be upon him) urged us to adhere to when he said: “I urge you to adhere to my Sunnah and the Sunnah of the Rightly-Guided khaleefahs after me.”  Moreover there is a sound reason behind it, which is to alert the people to the fact that the time of prayer is at hand. And it is worth noting that there are no rulings attached to this (first) adhaan, such as the prohibition on buying or selling or the obligation to go to the mosque, and that ‘Uthmaan was wise to have this call made in the marketplace and not in the mosque. This is no more than an alert to the people, to let them know that the time for prayer is at hand, because the houses were far away and far from one another, as mentioned above.  Hence it was narrated that ‘Ali (may Allaah be pleased with him) did not do that in Kufa because there was no need for it.  And Allaah knows best.

I have an account with one of the investment companies. This company deals with Islamic investments (silent partnerships (mudaarabah) – rentals – resales with specification of gains (muraabahah)), whereby it collects money and invests it in business, real estate, industrial or agricultural projects within the Kingdom (Saudi Arabia) or in Muslim countries, in order to serve Islam and the Muslims. They give us the profits annually in the form of these shares. My question is: should I pay the annual zakah on my wealth based on the capital which I paid to this company, or on the profits which I take annually, and what is the rate of zakah that I have to pay?

Praise be to Allah.With regard to the mudaarabah and muraabahah shares, you should pay zakah on both the principle and the profits, when one full year has passed on the capital. With regard to the shares which are held in agricultural, real estate and industrial companies, zakah is due on the profits if they reach the nisaab (minimum amount) on their own or when added to others, and one full (hijri) year has passed. The rate of zakah is one quarter of one tenth, i.e., 2.5 %. With regard to the shares, zakah is not due on them if they are not available for sale. But if they are available for sale then zakah must be paid on them and their profits when one full (hijri) year has passed, as with all other trade goods. If the agricultural company produces grains, dates or grapes then the prescribed zakah must be paid on them if the amount of each of them reaches five wasq or more. And Allah is the Source of strength. May Allah bless our Prophet Muhammad and his family and companions, and grant them peace.

What are the virtues of Ramadan?

Praise be to Allah.Ramadan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:  1- Allah has made fasting this month the fourth pillar of Islam , as He says (interpretation of the meaning):  “The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…” [al-Baqarah 2:185] And it was narrated in al-Sahihayn (al-Bukhari, 8; Muslim, 16) from the hadith of Ibn ‘Umar that the Prophet (peace and blessings of Allah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allah and that Muhammad (peace and blessings be upon him) is the Messenger of Allah; establishing prayer; paying zakah; fasting Ramadan; and Hajj to the House (the Ka’bah).”  2- Allah revealed the Quran in this month, as He says in the verse quoted above (interpretation of the meaning):  “The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…” [al-Baqarah 2:185] And Allah says (interpretation of the meaning):  “Verily, We have sent it (this Quran) down in the Night of Al-Qadr (Decree).” [al-Qadr 97:1] 3- Allah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allah says (interpretation of the meaning):  “Verily, We have sent it (this Quran) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibreel (Gabriel)] by Allah’s Permission with all Decrees, (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.” [al-Qadar 97:1-5]  “We sent it (this Quran) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].” [al-Dukhan 44:3] Allah has blessed Ramadan with Laylat al-Qadr . Explaining the great status of this blessed night, Surat al-Qadr was revealed, and there are many ahadith which also speak of that, such as the hadith of Abu Hurayrah (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “There has come to you Ramadan, a blessed month which Allah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.” (Narrated by al-Nasai, 2106; Ahmad, 8769, classed as sahih by al-Albani in Sahih al-Targhib, 999.) And Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” (Narrated by al-Bukhari, 1910; Muslim, 760) 4- Allah has made fasting Ramadan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Sahihayn (al-Bukhari, 2014; Muslim, 760) from the hadith of Abu Hurayrah according to which the Prophet (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadan out of faith and in the hope of reward, his previous sins will be forgiven.”  Al-Bukhari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Whoever spends the nights of Ramadan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”  The Muslims are unanimously agreed that it is Sunnah to pray qiyam at night in Ramadan. Al-Nawawi said that what is meant by praying qiyam in Ramadan is to pray Tarawih, i.e., one achieves what is meant by qiyam by praying Tarawih.  5- In this month, Allah opens the gates of Paradise and closes the gates of Hell , and chains up the devils, as is stated in al-Sahihayn (al-Bukhari, 1898; Muslim, 1079), from the hadith of Abu Hurayrah who said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”  6- Every night Allah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadith of Abu Umamah that the Prophet (peace and blessings of Allah be upon him) said: “At every breaking of the fast, Allah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnad; and it was classed as sahih by al-Albani in Sahih al-Targhib, 987.  Al-Bazzar (Kashf 962) narrated that Abu Sa’id said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah has people whom He redeems every day and night – i.e., in Ramadan – and every Muslim every day and night has a prayer that is answered.”  7- Fasting Ramadan is a means of expiation for the sins committed since the previous Ramadan, so long as one avoids major sins. It was proven in Sahih Muslim (233) that the Prophet (peace and blessings of Allah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”  8- Fasting in Ramadan is equivalent to fasting ten months, as is indicated by the hadith in Sahih Muslim (1164) narrated from Abu Ayyub al-Ansari: “Whoever fasts Ramadan then follows it with six days of Shawwal , it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever fasts Ramadan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”  9- Whoever prays qiyam in Ramadan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawud (1370) and others from the hadith of Abu Dharr (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever prays qiyam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” (Classed as sahih by al-Albani in Salat al-Tarawih, p. 15) 10- ‘Umrah in Ramadan is equivalent to Hajj . Al-Bukhari (1782) and Muslim (1256) narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) said to a woman among the Ansar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadan comes, go for ‘Umrah, for ‘Umrah in Ramadan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”  11- It is Sunnah to observe i’tikaf (retreat for the purpose of worship) in Ramadan, because the Prophet (peace and blessings of Allah be upon him) always did that, as it was narrated in the hadith of ‘Aishah (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) used to spend the last ten days of Ramadan in i'tikaf until he passed away, then his wives observed i'tikaf after him.” Narrated by al-Bukhari, 1922; Muslim, 1172.  12- It is mustahabb in the sense of being strongly recommended in Ramadan to study the Quran together and to read it a great deal. You may study the Quran together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibril used to meet the Prophet (peace and blessings of Allah be upon him) every night in Ramadan and study the Quran with him. (Narrated by al-Bukhari, 6; Muslim, 2308) Reading Quran is mustahabb in general, but more so in Ramadan.  13- It is mustahabb in Ramadan to offer iftar to those who are fasting , because of the hadith of Zayd ibn Khalid al-Juhani (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever gives iftar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” (Narrated by al-Tirmidhi, 807; Ibn Majah, 1746; classed as sahih by al-Albani in Sahih al-Tirmidhi, 647.)   And Allah knows best.

Some brothers come late when the first jamaa’ah (congregation) has finished, so they pray in a second jamaa’ah with a different imam.

Praise be to Allah.This is the issue of establishing a second jamaa’ah in the mosque. The Standing Committee (7/309) was asked about the ruling on establishing a second jamaa’ah in the mosque and replied:  Whoever comes to the mosque and finds that the jamaa’ah has prayed with the regular imam or another imam, should pray in jamaa’ah with others like him who also missed the (first) jamaa’ah, or some of those who have already prayed should do him the favour of praying with him, because of the hadeeth narrated by Ahmad in his Musnad, and by Abu Dawood in his Sunan, from Abu Sa’eed al-Khudri (may Allaah be pleased with him) who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a man praying by himself and said, “Won’t someone do this man a favour and pray with him?” So a man got up and prayed with him. Al-Tirmidhi also narrated this from Abu Sa’eed al-Khudri (may Allaah be pleased with him), but he said, “So a man came and prayed with him.”  Al-Tirmidhi said: (it is) a hasan hadeeth. It was also narrated and classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. It was also narrated by Ibn Hazm in al-Muhalla, and he indicated that it is saheeh.  Abu ‘Eesa al-Tirmidhi said: This is the view of more than one of the Sahaabah and Taabi’een. They said: there is nothing wrong with people praying in congregation in a mosque in which a congregational prayer has already been offered. This was also the view of Ahmad and Ishaaq.  Others said that they should pray individually. This was the view of Sufyaan, Ibn al-Mubaarak, Maalik and al-Shaafa’i. End quote.  They and those who agreed with them regarded it as makrooh because they feared division and the generation of enmity, and that those who follow their whims and desires might take that as an excuse for coming late for prayers in congregation, so that they could pray in another jamaa’ah behind an imam who agreed with their deviant ways and innovations. So they blocked the way that leads to division and put an end to the aims of those who follow their evil whims and desires, by saying that no one should offer an obligatory prayer in congregation in a mosque when the prayer has already been offered in jamaa’ah with a regular imam or any other imam.  The first opinion is the one which is correct, because of what we have said above about the general meaning of the verse (interpretation of the meaning):  “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] And the words of the Prophet (peace and blessings of Allaah be upon him): “When I command you to do a thing, do as much of it as you can.”  Undoubtedly praying in congregation is part of fearing Allaah (taqwa) and is one of the things enjoined by sharee’ah, so we should strive to do it as much as we can.  It is not right to contradict a sound narration with the opinions of some scholars who based their view repeating the jamaa’ah in the mosque as makrooh on their own rational thinking. Rather we should do that which is indicated by the saheeh reports. If it is known that a person or a group delays (joining the jamaa’ah) because of negligence, and does that repeatedly, or it is known from their behaviour or their affiliation with a different group that they are delaying in order to pray with others like them, they should be rebuked and they should be disciplined in whatever manner seems fit to those who are in charge, as a deterrent to them and others like them who follow their whims and desires. Thus the way to division will be barred and the aims of those who follow their whims and desires will be thwarted whilst also following the evidence which says that those who missed the first jamaa’ah should pray in another jamaa’ah.  And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.  Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (Standing Committee for Academic Research and Issuing Fatwas).  This is with regard to the five daily prayers. With regard to Jumu’ah (Friday) prayer, it should not be repeated, rather it ends with the imam’s salaam. Whoever misses Jumu’ah prayer should pray Zuhr instead, whether on his own or with a jamaa’ah.  The above is with regard to the ruling. With regard to sin, if the person’s delay was for a legitimate shar’i excuse, then there is no sin on him, but if there was no excuse then it is a sin.  See also the answers to question no. 26807.

People often write the date of special occasions and a few words on Mus-hafs when giving them as gifts. Is this permissible?.

Praise be to Allah.It is permissible if the Mus-haf is intended as a gift. One can write “This is a gift to So and so on the occasion of such and such.” There is no reason why this should not be allowed, in sha Allaah. Or if a person wants to a book as a gift and he writes in it, whether in his own handwriting or that is printed in the book, this is OK.

How should I overcome shyness? Earlier I felt shy of even hypocrites or disbelievers. I felt sick about having them gossip about me or talk bad about me, or stare at me. I hid from them when I took up Hijaab and I realized that it was good that I didn't meet them. I didn't want to be shy of them and Allah helped me overcome that by making me know that I have to fear only Him and please only Him. Now I also feel shy sometimes about telling people the Truth. I often do not tell people who do wrong about the Quran. For instance, I often do not tell men that they should not stare at women. I feel that they may not heed my advice or I just don't want to attract their attention by talking this way with them. I also feel shy about telling other Muslim when they do something wrong. I often do not correct people person. I want them to be correct but I often feel shy. There are ways in which I do not feel shy. For instance, I do Dawah on the internet.

Praise be to Allah. May Allaah reward you for your pride in your religion and your desire to call others to Allaah. But you should note that a woman does not have to call men directly without a mahram, because of the fitnah (temptation) involved in that.   We advise you, and other women, to train yourself to obey Allaah and to fulfil your duties towards Allaah and towards your husband, family and children. Call women to Allaah as much as you can, by speaking up or by reading books or by giving useful tapes or books, or by organizing a study-circle if you have sufficient knowledge, or by speaking out if your friends do something wrong, or by offering advice to your sisters and by playing a part in helping them to solve their social problems, and so on.  With regard to your refraining from da’wah because of shyness, this does not justify giving up da’wah, and it is a kind of blameworthy shyness. But you should note that every action that a person does may be difficult in the beginning and may make him feel shy sometimes, but if he persists in it, it will become second-nature to him, and it may reach the level that he cannot do without it. So you have to strive and be patient, because calling people to Allaah, which includes enjoining that which is good and forbidding that which is evil, needs patience, as Allaah says (interpretation of the meaning):  “By Al‑‘Asr (the time). Verily, man is in loss, Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al‑Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al‑Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)” [al-‘Asr 103:1-3] Patience in making da’wah is a characteristic of the believers, and is one of the means of salvation from loss, from which no one is saved but those whom Allaah mentions in this soorah. They are the ones who combine four characteristics:  1-Faith, which can only come through knowledge of Allaah, His Messenger and the religion of Islam. 2-Acting upon this knowledge. 3-Calling others to this knowledge. 4-Patiently bearing any harm that comes for the sake of gaining this knowledge, acting upon it and calling others to it. Will regard to calling people via the internet, this is something that is essential, but our advice to you and to every girl is to avoid it, because of the dangers involved, from which few are saved apart from those whom Allaah protects. There are some people who have undertaken to carry out this great mission, which needs deep knowledge that will ward off doubts, and sincere faith that will ward off the influence of whims and desires. But for those who enter into this work without these two weapons or with only one of them, they are rarely safe from its pitfalls. But if you meet these two conditions then you can enter this field.  Moreover you have done well by starting to wear hijaab, which is obligatory upon Muslim women because Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:59]  Allaah has mentioned the wisdom behind hijaab in this verse, which is to protect women against ignorant men. Praise be to Allaah, the Lord of the Worlds.

Which is better – devoting oneself to calling others to Allaah (da’wah) or devoting oneself to seeking knowledge?

Praise be to Allah.Seeking knowledge is better and is preferable, but the seeker of knowledge may call people to Allaah whilst he is also seeking knowledge, but it is not possible to call people to Allaah when one has no knowledge. Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge…” [Yoosuf 12:108] How can there be da’wah with no knowledge? No one ever called anyone to Allaah without having knowledge; whoever calls people without knowledge will not be helped by Allaah.

I would like to know whether sleeping naked with your spouse is permitted in Islam? If yes, then if you embrace each other while sleeping will you have to do ghusal before prayers or just wudoo would do?

Praise be to Allah.Is sleeping naked with the spouse permitted? With regard to the first part of the question, it is permissible for the couple to sleep naked.  Allah says (interpretation of the meaning): “And those who guard their chastity (i.e. private parts, from illegal sexual acts.) Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame.” [al-Muminun 23:5-6] Imam Ibn Hazm (may Allah have mercy on him) said:  “Allah commands us to guard our chastity except from our wives or (the slaves) that our right hands possess; there is no blame in that case. This is general and includes seeing, touching and interacting.”  (al-Muhalla, 9/165)  With regard to (evidence from) the Sunnah, it is narrated that ‘Aishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) and I used to do ghusl from one vessel placed between me and him. He would hasten until I would say, ‘Leave some for me, leave some for me.’”(Narrated by al-Bukhari, 258; Muslim, 321 – this version narrated by Muslim).  Al-Hafiz Ibn Hajar said:   Al-Dawudi took this as evidence to indicate that it is permissible for a man to look at the ‘awrah of his wife and vice versa. This is supported by the report narrated by Ibn Hibban from Sulayman ibn Musa, who was asked about a man looking at his wife’s private parts. He said, I asked ‘Ata and he said: I asked ‘Aishah and she mentioned this hadith. Al-Hafiz said: this is the definitive report on this matter.  There is another hadith from the Sunnah, in which the Messenger of Allah (peace and blessings of Allah be upon him) said: “Guard your ‘awrah, except from your wives or those (slaves) whom your right hands possess.” (Narrated by Abu Dawud, 4017; al-Tirmidhi, 2769 – he classed it as hasan; Ibn Majah, 1920. Narrated mu’allaqan by al-Bukhari, 1/508).  Al-Hafiz Ibn Hajar said, commenting on this hadith: what may be understood from the phrase ‘except from your wives’ is that it is permissible for a wife to look at his (‘awrah) and by analogy that he is also permitted to look (at her ‘awrah).  Ibn Hazm (may Allah have mercy on him) said:  “It is halal for a man to look at his womenfolk’s private parts – his wife and his female slave with whom he is permitted to have intercourse – and it is permissible for them to look at his private parts. There is no reservation at all concerning that. The proof of that is the well known reports narrated from ‘Aishah, Umm Salamah and Maymunah, the Mothers of the Believers (may Allah be pleased with them), who narrated that they used to do ghusl with the Messenger of Allah (peace and blessings of Allah be upon him) to cleanse themselves from janabah (impurity following sexual activity) from one vessel. The report of Maymunah clearly indicates that he (peace and blessings of Allah be upon him) was uncovered, because in her report it states that “he (peace and blessings of Allah be upon him) dipped his hand into the vessel then poured water over his private parts and washed them with his left hand.” After this there is no need to follow the (mere) opinion of anyone. It is strange that some of those ignorant people who want to make things difficult allow intercourse but forbid looking at the private parts!” (al-Muhalla, 9/165)  Shaykh al-Albani (may Allah have mercy on him) said: “Forbidding looking is a means of forbidding that which may lead to haram intercourse. If Allah has permitted a husband to have intercourse with his wife, how can it make sense that He would forbid him to look at her private parts?! No way.” (al-Silsilah al-Da’ifah, 1/353) Does hugging the wife necessitate ghusl? With regard to the ruling on taharah (purity) in this case, embracing one another whilst sleeping, so long as it does not lead to emission of maniy (semen) or intercourse, does not necessitate ghusl. But if madhiy (prostatic fluid) is emitted, then the man has to wash his penis and testicles, and do wudu for prayer, and the woman has to wash her private part and do wudu likewise.  And Allah knows best. For more, please see these answers: 5560 , 21388 , and 45514

hello do you know the story of the up comming of islam (where he went in to the cave and he could read)if you do the will you please help me. If you can please reply.

Praise be to Allah.It is reported in al-Saheehayn from ‘Urwah ibn al-Zubayr that ‘Aa’ishah the wife of the Prophet SAWS (peace and blessings of Allaah be upon him) said: “The beginning of the Revelation that came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel came and said, ‘Read!’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘I am not a reader.’ He said, Then he took hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a second time until I could not bear it any more, then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a third time until I could not bear it any more, then he released me and said,  ‘Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not.’ [al-‘Alaq 96:1-5 – interpretation of the meaning] Then the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went back with his heart beating wildly, until he came to Khadeejah and said, ‘Cover me! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah, ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah said, ‘Nay, be of good cheer, for by Allaah, Allaah will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’ Then Khadeejah took him to Waraqah ibn Nawfal, the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic script and he used to write from the Gospel in Arabic as much as Allaah willed he should write. He was an old man who had become blind. Khadeejah said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah said: ‘O son of my brother, what have you seen?’ [The Prophet SAWS (peace and blessings of Allaah be upon him)] told him what he had seen. Waraqah said: ‘This is the Naamoos [Jibreel] who came down to Moosa. Would that I were young and could live until the time when your people will drive you out.’  The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘Will they really drive me out?’ Waraqah said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should live to see that day, I will support you strongly.’ But a few days later, Waraqah died, and the Revelation also ceased for a while, until the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was filled with grief. Muhammad ibn Shihaab said: Abu Salamah ibn ‘Abd al-Rahmaan told me that Jaabir ibn ‘Abd-Allaah al-Ansaari said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hiraa’, sitting on a chair between the heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [with blankets]!” So they did, then Allaah revealed the words: “O you (Muhammad) enveloped in garments! Arise and warn! And magnify your Lord (Allaah)! And purify your garments! And keep away from Ar-Rujz (the idols)!” [al-Muddathir 74:1-5].’” Abu Salamah said: al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then the revelation came frequently after that. (Narrated by al-Bukhaari, 4572; Muslim, 231) al-Seerah (biography of the Prophet SAWS (peace and blessings of Allaah be upon him))

I was in a conversation with a follower of the Sufi way of Islam and that person asked me what I thought about praying at the graves, or about religious scholars interceding during the day of Judgment. I told that person that praying to someone’s grave is shirk and no one can intercede except the Prophet. What is the ruling of the people of knowledge on this matter and where can I look for proof?

Praise be to Allah.Praying at graveyards  Praying at graves is of two types:  The first type is praying to the occupant of the grave . This is major shirk which puts a person beyond the pale of Islam, because prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allah. Allah says (interpretation of the meaning):  “Worship Allah and join none with Him (in worship)” [al-Nisa 4:36]  “Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away” [al-Nisa 4:116] The second type is praying to Allah in the graveyard. This covers a number of issues:  Praying the funeral (janazah) prayer at the graveside which is permissible.  Example: if a person dies and you are not able to offer the funeral prayer for him in the mosque, then it is permissible for you to offer the prayer for him after he is buried.  The evidence for this is that this is what the Prophet (peace and blessings of Allah be upon him) did. It was narrated from Abu Hurayrah that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet (peace and blessings of Allah be upon him) asked about them and they said, “They died.” He said, “Why did you not tell me? Show me to their grave.” So he went to the grave and offered the funeral prayer. (Narrated by al-Bukhari, 458; Muslim, 956).  Praying the funeral prayer in the graveyard which is permissible. Example: a person dies and you are not able to offer the funeral prayer for him in the mosque, so you go to the graveyard and offer the prayer there before he is buried.  Shaykh ‘Abd al-Aziz ibn Baz (may Allah have mercy on him) said: “It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (peace and blessings of Allah be upon him) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allah illuminates them by my prayer over them.’” (Narrated by Muslim, 956) (From Fatawa al-Lajnah al-Daimah, 8/392)  Praying in the graveyard – apart from the funeral (janazah) prayer – this prayer is invalid and does not count, whether it is an obligatory prayer or a nafl prayer.  The evidence for that is as follows:  The Prophet (peace and blessings of Allah be upon him) said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Majah, 745; classed as sahih by al-Albani in Sahih Ibn Majah, 606). The Prophet (peace and blessings of Allah be upon him) said: “May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Narrated by al-Bukhari, 435; Muslim, 529). Praying in graveyards may be a means that leads to worshipping the graves, or to imitating those who worship graves. Hence, because the kafirs used to prostrate to the sun as it was rising and setting, the Prophet (peace and blessings of Allah be upon him) forbade us to pray when the sun is rising or setting, lest that be taken as a means that leads to worshipping the sun instead of Allah, or to resembling the kuffar. Praying towards the graveyard, which is haram, according to the correct opinion.  Example: you pray with a graveyard or grave in the direction of your qiblah, but you are not praying in the graveyard, rather you are praying on some other ground that is close to the graveyard, with no wall or barrier between you and it.  The evidence for this being haram:  It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not sit on graves, or pray towards them.” (Narrated by Muslim, 972). This indicates that it is haram to pray towards graveyards or towards graves or towards a single grave. The reason why it is not allowed to pray towards a graveyard is the same as the reason why it is not allowed to pray towards a grave. So long as a person is facing towards the grave or graveyard in such a way that it may be said that he is praying towards it, then this comes under the prohibition, and if it comes under the prohibition then it is not valid, because the Prophet (peace and blessings of Allah be upon him) said, “Do not pray …” The prohibition here is on praying, so if a person prays towards a grave, he is combining obedience and disobedience, and it is not possible to draw closer to Allah in such a manner. Note: If there is a wall between you and the graveyard, then the basic principle is that it is acceptable to pray in this case and it is not prohibited. Similarly, if there is a street or a considerable distance which would mean that you cannot be regarded as praying towards the graves, then this is acceptable. And Allah knows best.” (See al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymin, 2/232) Concept of intercession You were mistaken when you said that no one will intercede on the Day of Resurrection except the Prophet (peace and blessings of Allah be upon him). Rather the Prophet (peace and blessings of Allah be upon him) will intercede and so will others among the believers. Please see Question no. 11931 .  But we will add here an issue that was not mentioned there, which is that there are conditions attached to intercession :  Permission must be granted by Allah to the intercessor to intercede. Allah must approve of the one for whom intercession is to be made.  The evidence for these two conditions is the verses in which Allah says (interpretation of the meaning):  “And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.” [al-Najm 53:26]  “and they cannot intercede except for him with whom He is pleased.” [al-Anbiya 21:28] As for the imaginary intercession which the idol-worshippers think their gods perform for them, this is an invalid intercession, for Allah does not permit intercession unless He is pleased both with the intercessor and those for whom intercession is made.  (See al-Qawl al-Mufid Sharh Kitab al-Tawhid by Shaykh Muhammad ibn ‘Uthaymin (may Allah have mercy on him), p. 336-337)  The fact that the Prophet (peace and blessings of Allah be upon him) and the believers will intercede does not justify asking them to intercede, as some people do when they ask the Prophet (peace and blessings of Allah be upon him) to intercede for them even after his death. For more, please see these answers: 21394 , 7875 , and 36513 . And Allah knows best.

lowest heaven and says: 'No one asks more about my servants thatn myself. Who is asking me, so I can give to him? Who is calling uon me, so I can answer him? who is seeking my forgiveness, so I can forgive him?'". I got two questions about this hadith. Does Allah descend to the lowest heavnes, or to the earth. There is another hadith saying that Allah comes in the shadow of the clouds and some animals know it except for jinn and mankind. I am confused, does Allah descend to the lowest heavens and animals sense it or he descends to earth?.

Praise be to Allah. Firstly: The matters that you have asked about are matters of the Unseen which man cannot know except via Revelation – i.e., the Qur’aan and Sunnah. Undoubtedly the divine descent ends at the lowest heaven, and Allaah does not descend to the earth, as the Prophet (peace and blessings of Allaah be upon him) stated: “Our Lord descends to the lowest heaven,” he did not say: to the earth.  Secondly: With regard to what you mentioned about Allaah coming in the shade of the clouds, and that some animals recognize that, after researching in the available books of hadeeth,  and studying the words of the scholars of deep knowledge who spoke of the issue of the descent of the Lord – may He be exalted – to the lowest heaven, we did not find anything to indicate that any such thing can be proven. What we have to do is to affirm that which was affirmed by the Messenger of Allaah (peace and blessings of Allaah be upon him), which is that Allaah descends to the lowest heaven, and that He descends in a manner that befits Him, and we refer knowledge of anything other than that to the One Who knows it, may He be exalted and glorified, for He is the All-Knowing, All-Wise.  But it states in the Holy Qur’aan that when Allaah comes on the Day of Resurrection to pass judgement, He will come in the shade of the clouds, as Allaah says (interpretation of the meaning):  “Do they then wait for anything other than that Allaah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allaah return all matters (for decision)” [al-Baqarah 2:210] But this will happen on the Day of Resurrection.  And it should be noted that there is no contradiction at all between our belief that Allaah is above all things and that He is the Exalted, the Almighty, and our belief that He descends to the lowest heaven, for the highness of Allaah is one of His essential attributes which cannot alter or change – i.e., it cannot be other than it is described at any time – so there is no contradiction between them, firstly, because the texts refer to both of them (i.e., His descending and His highness), and the texts cannot say anything that is impossible as is well known; and secondly, because there is nothing like unto Allaah in all His attributes, so His descending is not like the descening of any of His creatures so that one could say that it contradicts the idea of His being exalted.  And Allaah knows best.  See: Kitaab al-Sunnah by Ibn Abi ‘Aasim, 215; Majmoo’ Fataawa wa Rasaa’il al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen.

I noticed that people are of two types: those who encourage us to have few children and those who encourage us to have a lot of children. Is there evidence to support either of these two opinions?

Praise be to Allah.Blessings of having children Abu Dawud (2050) narrated that Ma’qil ibn Yasar said: A man came to the Prophet (peace and blessings of Allah be upon him) and said, “I have found a woman who is of good lineage and is beautiful, but she does not bear children. Should I marry her?” He said, “No.” Then he came again with the same question and he told him not to marry her. Then he came a third time with the same question and he said: “Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.” (Classed as sahih by al-Albani in Irwa al-Ghalil, 1784).  This hadith indicates that it is encouraged to marry women who are fertile, so that the numbers of the ummah will increase, and so the Prophet (peace and blessings of Allah be upon him) will feel proud of his ummah before all other nations. This shows that it is encouraged to have a lot of children.  Will you be rewarded for having children? Al-Ghazali said that when a man gets married, intending thereby to have children , that this is an act of worship for which he will be rewarded because of his good intention. He explained that in several ways:  This is in accordance with what Allah wants, which is to perpetuate the human race.  Seeking the love of the Messenger (peace and blessings of Allah be upon him) in having many children, so that he will feel proud of them before the other Prophets and nations on the Day of Resurrection.  Seeking barakah (blessing) and a great deal of reward, and forgiveness of sins through the du`a of a righteous child after one dies.  Having children was the hope of the Prophets and Messengers It is well known that since ancient times children have been the hope of the Prophets and Messengers and all of the righteous slaves of Allah, and that will continue to be the case so long as man’s innate nature (fitrah) remains sound. Children are a blessing whom people love and on whom they pin their hopes.  Ibrahim (peace be upon him) prayed to his Lord, saying (interpretation of the meaning):  “My Lord! Grant me (offspring) from the righteous” [al-Saffat 37:100] And Allah says of Zakariyya (peace be upon him) (interpretation of the meaning):  “When he called out to his Lord (Allah) a call in secret. He said: ‘My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, and I have never been unblest in my invocation to You, O my Lord! And verily, I fear my relatives after me, and my wife is barren. So give me from Yourself an heir. Who shall inherit me, and inherit (also) the posterity of Ya’qub (Jacob) (inheritance of the religious knowledge and Prophethood, not of wealth). And make him, my Lord, one with whom You are Well-Pleased!’ (Allah said) ‘O Zakariyya (Zachariah)! Verily, We give you the glad tidings of a son, whose name will be Yahya (John). We have given that name to none before (him)’” [Maryam 19:3-7] Allah praises His righteous slaves in many ways, such as when He said (interpretation of the meaning):  “And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun (the pious)’” [al-Furqan 25:74] And Allah tells us that Shu’ayb (peace be upon him) commanded his people to remember Allah’s blessing to them when He made them many after they had been few. He said (interpretation of the meaning):  “And remember when you were but few, and He multiplied you” [al-A’raf 7:86] He regarded their being multiplied after they had been few as a great blessing which obliged them to obey Allah and obey His Messenger (peace and blessings of Allah be upon him).  Undoubtedly the benefits of increasing the nation’s offspring are obvious to everyone who thinks about the matter. Hence nations who understand this matter have been keen to encourage their people to increase their numbers and also to make their enemies reduce their numbers by means of specious arguments and sometimes by using means that lead to infertility and having few children, by means of drugs, contaminated food stuffs that reduce fertility and so on. This is one of the means of war used against the Muslim ummah by its enemies.  We ask Allah to ward off the evil of those who disbelieve and to thwart their plots against the Muslims.  For more, please see this category: Fiqh of the Family And Allah knows best.

There is a serious phenomenon which has become widespread. This is the exchange of messages (inappropriate messages) between boys and girls via cell phones. Could you comment on this?.

Praise be to Allah. In fact I liken the messages which are sent via cell phones to the graffiti on bathroom walls. This is a filthy action done by those who have no understanding. What is astounding is that their numbers appear with their messages, and there are sometimes message in which there appears a kind of shirk or association of others with Allaah.  Shaykh Ibraaheem al-Khudayri. It is essential to advise those who send these messages via cell phone and to remind them of Allaah and of the ruling on their actions, and to tell them that they may be included among those who spread immorality among the believers. And Allaah is the One Whose help we seek.

In Sahih Muslim the Companions(ra) sought the Messenger of Allaah's() permission to fight against the leaders that would delay the prayer beyond it's time. He() said "No, as long as they establish the prayer." How are we to understand what is meant by delaying the prayer beyond it's time?

Praise be to Allah. May Allaah reward you for your keenness to understand the matters of your religion, especially the prayer. We ask Allaah to help you to fulfil this great trust, the trust of leading the people in their prayer.  With regard to your question, it covers a number of topics:  1 – What was narrated in Saheeh Muslim is: the Sahaabah sought permission to fight those leaders who changed and altered things to the extent that they introduced new things that the Sahaabah would denounce them for. Undoubtedly delaying the prayer from its time is one of these changes, but they were not given permission to fight them so long as the leader still established regular prayer.  It was also narrated in Saheeh Muslim that the Prophet (peace and blessings of Allaah be upon him) said that there would be leaders who would delay the prayer from its time, so he told the Sahaabah to pray the prayer at the proper time, and to make their prayer with those leaders naafil. There follow some of the ahaadeeth:  (i)The ahaadeeth which indicate that it is not allowed to fight the leaders who change and alter things, so long as they do not give up prayer altogether: It was narrated from Umm Salamah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There will be rulers whose good deeds you will like and whose bad deeds you will dislike. One who sees through their bad deeds (and tries to prevent their repetition by his hand or through his speech), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence by his hand or his tongue), is (also) safe (so far as Allaah’s wrath is concerned). But one who approves of their bad deeds and imitates them is spiritually ruined.” They asked. “Shouldn't we fight against them?” He replied: “No, as long as they still pray.” (Saheeh Muslim, no. 1854)  It was narrated from ‘Awf ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of your leaders are those whom you love and who love you, who pray for you and you for them. The worst of your leaders are those whom you hate and they hate you, whom you curse and they curse you.” He was asked, “O Messenger of Allaah, should we not fight them by the sword?” He said, “No, not so long as they establish the prayer among you. If you see anything on the part of your leaders that you dislike, denounce that action but do not break your allegiance to them.”   (ii)The ahaadeeth which indicate that the leaders would delay the prayer from its time, but the Prophet (peace and blessings of Allaah be upon him) still enjoined praying with them and he did not enjoin fighting them: It was narrated that Abu Dharr said: “The Messenger of Allaah said to me: ‘What would you do if you had leaders who delayed the prayer from its proper time or killed the prayer from its proper time?’ I said, ‘What do you command me to do?’ He said, ‘Pray the prayer at the proper time, then if you join them pray with them, and it will be a naafil prayer for you.’”  2 – What is meant by ‘leaders’ (lit. imams) in this hadeeth is rulers, as is clearly stated in the hadeeths of Umm Salamah and Abu Dharr (may Allaah be pleased with them).  3 – This is the focal point of the question: what is meant by delaying prayer from its proper time is delaying it from the preferred time. Imaam al-Nawawi (may Allaah have mercy on him) said in his commentary on Saheeh Muslim:  “The Prophet (peace and blessings of Allaah be upon him) said: ‘What would you do if you had leaders who delayed the prayer from its proper time or killed the prayer from its proper time?’ I said, ‘What do you command me to do?’ He said, ‘Pray the prayer at the proper time, then if you join them pray with them, and it will be a naafil prayer for you.’ According to another report he said, ‘Pray the prayer at the proper time and make your prayer with him naafil.’ What is meant by ‘killing’ the prayer is delaying it, and making it like a dead person whose soul has departed. What is meant by delaying it from its proper time is delaying it from the preferred or best time, not delaying it from its time altogether, because what was narrated from the earlier and later rulers is that they delayed it from its preferred time; none of them delayed it from its time altogether. So we must interpret these reports according to what actually happened.” (Sharh Saheeh Muslim, 5/47 ff)  Thus it will be clear to you that there is a difference between establishing prayer and delaying it. The ahaadeeth are not referring to delaying the prayer from its time altogether until the time for the prayer is over and then praying, rather what is meant is delaying it from the preferred time, such as delaying ‘Asr until the sun has turned yellow, or delaying Maghrib until the red afterglow has almost disappeared, and so on. What is meant by not establishing prayer is not doing it at all. Thus we may reconcile between the ahaadeeth. And Allaah is the Source of strength.

What holy days does Islam have? What major historical events has Islam had?

Praise be to Allah.There is a special day in Islam which Allaah has singled out for blessings which are not to be found in any other days. This day is Friday, to which Allaah guided the Muslims . It is the weekly festival of the Muslims, and it has many special features, some of which we will describe here: 1 – It was the teaching of the Prophet (peace and blessings of Allaah be upon him) to venerate this day, honour it and single it out for special acts of worship that belong exclusively to this day. In Fajr (early morning prayer) on Friday he used to recite the Soorahs (chapters) ‘Alif-laam-meem tanzeel’ (al-Sajdah, no. 32) and ‘Hal ata ‘ala’l-insaan’ (al-Insaan, no. 76). Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: the Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs in the Fajr prayer on Friday because they refer to what happened and will happen on that day, for they speak of the creation of Adam, the resurrection and the gathering of mankind, all of which happened or will happen on a Friday. So reciting them on this day is a reminder to his ummah (nation) of what has happened and what is yet to come. This is one of the special features of Friday. 2 – It is mustahabb (recommended) to send lots of blessings upon the Prophet (peace and blessings of Allaah be upon him) on the day of Friday and the night before, because he said: “Send lots of blessings upon me on Friday and the night before.” (Narrated by al-Bayhaqi, 3/249; classed as saheeh (sound) by al-Arna’oot). 3 – Jumu’ah (Friday) prayers are held on this day; this is one of the most strongly-affirmed duties of Islam, and one of the greatest gatherings of the Muslims. It is the greatest and most obligatory gathering in which they come together, apart from ‘Arafah [a place near Makkah where the pilgrims stand and pray during the Hajj or pilgrimage]. Whoever neglects Jumu’ah prayers out of carelessness, Allaah will place a seal over his heart. The people of Paradise will be brought closer (to Allaah) on the Day of Resurrection and they will see Allaah sooner, commensurate with how close they were to the imam on the day of Jumu’ah and how early they came to Jumu’ah prayers. 4 – The command to do ghusl (take a bath for the purpose of purification) on Friday; this command is most emphatic. 5 – Wearing perfume on Friday; this is better than wearing perfume on any other day of the week. 6 – Cleaning the teeth with the siwaak (tooth stick); this is better than using the siwaak on any other day. 7 – Going to the prayers early. 8 – Keeping oneself busy with prayer, dhikr (remembering Allaah) and reading Qur’aan until the imaam comes out to give the khutbah (sermon). 9 – Listening attentively to the khutbah, because listening to it is obligatory according to the more correct of the two scholarly opinions. If a person fails to do that he is engaging in idle talk, and whoever does that has not prayed Jumu’ah. In al-Musnad a marfoo’ report [i.e., a report which is attributed to the Prophet (peace and blessings be upon him)] states: “The one who says to his companion, ‘Be quiet and listen,’ has not prayed Jumu’ah.” (Narrated by Ahmad, 2034; classed as hasan by al-Arna’oot. See Haashiyat Zaad al-Ma’aad, 1/377. Also narrated by al-Bukhaari (934) and Muslim (851), with the wording: “If you say to your companion, ‘Be quiet and listen,’ on a Friday when the imaam is delivering the khutbah, then you have engaged in idle talk.”) 10 – Reading Soorat al-Kahf (no. 18) during the day of Friday. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever reads Soorat al-Kahf on a Friday, light will shine for him from beneath his feet to the clouds of the sky, which will shine on him on the Day of Resurrection, and he will be forgiven from one Friday to the next.” (Narrated by al-Haakim, 2/368; classed as saheeh by al-Arna’oot). 11 – It is a festival which is repeated every week. Ibn Maajah narrated in his Sunan that Abu Lubaabah ibn ‘Abd al-Mundhir said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Friday is the best and greatest of days before Allaah, and it is greater before Allaah than the day of al-Adha (the Feast of Sacrifice) and the day of al-Fitr (the Feast of Breaking the Fast). It has five characteristics: on this day Allaah created Adam; on this day Adam came down to earth; on this day Allaah caused Adam to die; on this day there is an hour during which no one asks Allaah for something but He will grant it to him, so long as he does not ask for something haraam (forbidden); and on this day the Hour [i.e., the Day of Judgement] will begin, so there is no angel who is close to Allaah, no heaven, no earth, no wind, no mountain and no tree that does not feel some apprehension on Friday.” (Narrated by Ibn Maajah, 1084. Al-Busayri said: its isnaad is hasan, and it was classed as saheeh in Saheeh Abi Dawood, 888). 12 – It is mustahabb (recommended) to wear the best clothes one has on Friday. Imaam Ahmad narrated in his Musnad that Abu Ayyoob said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Whoever takes a bath on Friday, puts on perfume if he has some, wears his best clothes then goes out , walking in a dignified manner until he reaches the mosque, then he prostrates in prayer if he wants and does not disturb anybody, then he remains quiet until the imaam comes out and he prays, that will be an expiation from one Friday to the next.’” (Narrated by Ahmad in al-Musnad, 23059; classed as hasan by al-Ana’oot). In Sunan Abi Dawood it is narrated from ‘Abd-Allaah ibn Salaam that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say on the minbar (pulpit) one Friday: “There is nothing wrong with any one of you if he buys two garments for Friday other than his work day clothes.” (Narrated by Abu Dawood, 1078; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 953). 13 – It is mustahabb on Fridays to perfume the mosque with incense. Sa’eed ibn Mansoor narrated from Na’eem ibn ‘Abd-Allaah al-Mujmir that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) commanded him to perfume the mosque of Madeenah with incense every Friday until noontime. This is why Na’eem was called al-Mujmir (from the word tajmeer meaning perfuming with incense).  14 – It is a day on which sins are expiated. In Saheeh al-Bukhaari it is narrated that Salmaan al-Faarisi said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘No man takes a bath on Friday and purifies himself as much as he can, and makes his hair tidy, and puts on perfume, then goes out, and does not come between two people, then prays as Allaah decrees for him and listens attentively when the imaam speaks, but he will be forgiven for his bad deeds between this Friday and the other.’” (al-Bukhaari, 843). 15 – On Friday there is the “hour of response” which is an hour in which no Muslim asks Allaah for something but He will grant it. In al-Saheehayn it is narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘On Friday there is an hour in which no Muslim asks for something whilst he is standing in prayer, but it will be given to him” – and he demonstrated the shortness of that time with his hands. (Narrated by al-Bukhaari, 883; Muslim, 1406). 16 – On Fridays there is the khutbah (sermon) which is intended to praise and glorify Allaah, and to bear witness to His Oneness and to the Messengership of His Messenger, and to remind His slaves of His blessings, to warn them of His punishment and wrath, to advise them of that which will bring them closer to Him and His Paradise, and to forbid them that which will bring them closer to His anger and Hell. This is the purpose behind the khutbah and of gathering to hear it. 17 – It is the day on which it is mustahabb to devote oneself to worship and it has an advantage over other days by being characterized with all kinds of worship, obligatory and mustahabb. Allaah has made for the followers of each religion a day on which they devote themselves to worship and refrain from worldly work. So Friday is a day of worship, and in relation to other days it is like Ramadaan in relation to other months; the “hour of response” on Friday is like Laylat al-Qadr (the Night of Decree) in Ramadaan. Hence whoever gets it right on Friday, his whole week will be good, and whoever gets it right in Ramadan, his whole year will be good, and whoever gets it right on Hajj, his whole life will be good. Friday is the measure of the week, Ramadaan is the measure of the year and Hajj is the measure of one's life. And Allaah is the Source of strength. 19 – It is the day with which Allaah has exclusively favoured this ummah, and from which He led the People of the Book astray before them, as it says in al-Saheeh, where it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The sun has never risen or set on any day better than Friday. Allaah guided us to it and led the people away from it. The people are behind us in this respect. It (Friday) is for us, Saturday is for the Jews and Sunday is for the Christians.” (Narrated by Ahmad, 10305, classed as saheeh by Ibn Khuzaymah, 3/114). 20 – It is the day which Allaah chose from among all the days of the week, just as He chose Ramadaan from among the months of the year and Laylat al-Qadr from among all the nights, and Makkah from among all places on earth, and Muhammad from all of mankind. With regard to the second question, the Muslims have several special occasions, such as: 1 – The blessed month of Ramadaan, which is a month that has special characteristics. You will find more information in Question no. 13480. 2 – Eid al-Fitr (the Feast of Breaking the Fast). This is the first day of the month of Shawwaal, on which the Muslims express their joy at the blessing which Allaah has bestowed upon them by enabling them to complete the month-long fast of Ramadaan. 3 – The Day of ‘Arafah, which is the ninth day of the month of Dhu’l-Hijjah, the day of the greater Pilgrimage (Hajj), the greatest pillar of the Hajj. It has many virtues, details of which are to be found in question https://islamqa.info/en/answers/7284/virtues-of-the-day-of-arafaah.  4 – Eid al-Adha (the Feast of Sacrifice). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of days is the Day of Sacrifice.” This is the tenth day of Dhu’l-Hijjah. It was narrated that ‘Uqbah ibn ‘Aamir said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The Day of ‘Arafah, the Day of Sacrifice and the Days of al-Tashreeq [the three days following the Day of Sacrifice] are a festival for us Muslims, and they are days of eating and drinking.’” (Narrated by al-Tirmidhi, 704; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 620).

What is the ruling if an imam or a person praying in congregation forgets to recite al-Faatihah during the prayer?.

Praise be to Allah. Firstly: we have already stated in the answer to question no 10995 that reciting al-Faatihah is an essential part of the prayer without which the prayer is not valid. It is essential to recite it, whether one is praying alone, as an imam or behind an imam, and whether the prayer is one in which Qur’aan is recited out loud or quietly.  Secondly: If the imam forgets it in the first rak’ah, and he does not remember until he stands up for the second rak'ah, then the second rak’ah becomes the first rak'ah for him. Based on this, he has to offer another rak’ah to make up for the first rak’ah in which he did not recite al-Faatihah. With regard to the people praying behind him, they should not follow him in this rak’ah, rather they should sit for the tashahhud, then wait and say the salaam with the imam.  With regard to a person praying behind an imam who forgot to recite al-Faatihah, for those who say that the person who prays behind an imam does not have to recite al-Faatihah the matter is straightforward: he does not have to do anything. For those who say that it is an essential part of the prayer for him, and he is like the imam, then if he did not recite it, he has to offer another rak’ah after the imam says the salaam, unless he joined the prayer when the imam was bowing, or when the imam was standing but he bowed before he could finish reciting it. In that case he does not have to recite it in the first rak’ah. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) ، Liqaa’aat al-Baab il-Maftooh, 51.

I am a man who is debt, and a brother in Islam has offered for me to go on Hajj with him, and he will take care of the expenses. Doe I have to do Hajj?

Praise be to Allah. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question and he said  If this brother wants to pay your expenses for Hajj, so that going with him will not cost you anything, then it is OK for you to go on Hajj with him, but you do not have to go for Hajj with him. The reason why we say that it is not obligatory is because this brother is doing you a favour, and there is the fear that some day he may no longer be a brother in Islam to you [i.e., problems may arise between you and you may no longer be close], then he may remind you of his favour and say, “This is what I get for having taken you on Hajj with me in such-and-such a year, and now you have done this to me…!”

My question is that we know that a girl’s marriage without the consent of the guardian is invalid according to the shareeah. Then there are a lot of cases where the couple have eloped and got married. My question is, if the marriage is invalid, how do these people make it valid, lets say after 5 years of marriage or 10years of marriage and they have children now. My other question is that if a couple runs away and gets married and then after certain period, lets say 2years or 4years the parents then give consent or come to acceptance of their marriage, then is the marriage valid. How do some one make this marriage valid?

Praise be to Allah.If a woman gets married without the consent of her wali (guardian), her marriage is invalid and is not valid even if ten years have passed and even if they have children. It is essential to repeat the marriage contract after her guardian’s approval is obtained, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no valid marriage without a wali and two witnesses.” (Narrated by Ahmad and the authors of Sunan except al-Nasaa’i. See Saheeh al-Jaami’, 7558).  There is a stern warning against a woman who arranges her own marriage. The Prophet (peace and blessings of Allaah be upon him) said: “A woman should not arrange another woman’s marriage and a woman should not arrange her own marriage, for the zaaniyah (adulteress) is the one who arranges her own marriage.” (Narrated by Ibn Maajah, 1782; see also Saheeh al-Jaami’, 7298).  With regard to the second question, which has to do with the approval of the wali; in this case it is essential to repeat the marriage contract, because the first nikaah was not valid. The couple must also repent sincerely to Allaah for what they have done, and Allaah is Forgiving, Most Merciful.

On many cell phones there are musical tunes. Is it permissible to select one of these tunes instead of the regular ringing?

Praise be to Allah.It is not permissible to use the musical tunes on telephones or any other kind of gadget, because listening to musical instruments is haram as is indicated by the evidence of sharee’ah. We should do without them and use the regular ringing. And Allah is the Source of strength.  May Allah bless our Prophet Muhammad and his family and companions, and grant them peace.

Is it permissible for me to take from a man who deals in riba (usury, interest)?.

Praise be to Allah. This is a matter concerning which the salaf differed. Some of them allowed that, and some of them did not allow it. Some of the scholars differentiated between a person whose wealth is mostly haraam, and said that it is either obligatory or mustahabb to avoid him, and one whose wealth is mostly halaal, in which case it is permissible to deal with him and eat from his food.  For more details on this matter, please see Jaami’ al-‘Uloom wa’l-Hukam by Ibn Rajab, commentary on hadeeth no. 6.  Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible to accept gifts form a man who deals in riba?  He said:  The basic principle is that what is haraam because of the way in which it is acquired is haraam for the one who acquires it, but not for one who takes it from him in a permissible manner. The Prophet (peace and blessings of Allaah be upon him) accepted gifts from the Jews, as when a Jewish woman gave him a sheep in Khaybar. He also dealt with them; when he died his shield was in pledge to a Jew. He did this even though they dealt in riba, as Allaah tells us about them (interpretation of the meaning):  “For the wrongdoing of the Jews, We made unlawful for them certain good foods which had been lawful for them — and for their hindering many from Allaah’s Way; 161. And their taking of Ribaa (usury) though they were forbidden from taking it and their devouring of men’s substance wrongfully (bribery). And We have prepared for the disbelievers among them a painful torment” [al-Nisa’ 4:160-161] Based on this, it is permissible to accept a gift from one who deals in riba, and it is also permissible to buy from him and sell to him, unless there is some interest to be served by shunning him, in which case we should refrain from doing so because of that interest.  With regard to that which is haraam in and of itself, it is haraam for the one who takes it and for others.  For example, if I were to be given a gift of some wine by a Jew or a Christian – who believes that wine is permissible – it is not permissible for me to accept it, because it is haraam in and of itself.  Similarly, if a person were to steal some money and give some to another person, it is not permissible to accept it, because this money is haraam in and of itself (by virtue of it having been stolen).  Liqaa’aat al-Baab il-Maftooh, no. 2, 1/76.

What are the conditions of Du`a so that the Du`a will be answered and accepted by Allah?

Praise be to Allah.To have your supplications ( Du`a ) accepted, certain conditions need to be met; you should: Call upon no one except Allah . The Prophet (peace and blessings of Allah be upon him) said: “If you ask, then ask of Allah (only), and if you seek help, then seek the help of Allah.” (Narrated by At-Tirmidhi, 2516; classed as authentic by Al-Albani in Sahih Al-Jami’).  This is what is meant by the verse (interpretation of the meaning):  “And the mosques are for Allah (Alone), so invoke not anyone along with Allah.” [Al-Jinn 72:18] This is the most important condition of Du`a, without which no Du`a will be accepted and no good deed taken up. There are some people who ask (i.e., supplicate) the dead and regard them as intermediaries between them and Allah. They claim that these righteous people will bring them closer to Allah and intercede for them with Him, and they claim that their sins are so great that they have no status before Allah, and that is why they set up these intermediaries and pray to them instead of Allah. However, Allah says (interpretation of the meaning):  “And when My slaves ask you (O Muhammad) concerning Me - indeed I am near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).” [Al-Baqarah 2:186]  Seek to draw close to Allah through one of the ways that are prescribed in Shari`ah.  Avoid seeking a quick response , for this is one of the problems that may prevent the Du`a from being accepted. A Hadith states: “One of you may be answered so long as he is not hasty and says, ‘I said Du`a but I got no response.’” (Narrated by Al-Bukhari, 6340; Muslim, 2735)  In Sahih Muslim (2736) it says: “A man’s (Du`a) may be answered so long as it does not involve sin, severing the ties of kinship, or hastening.” It was said: “O Messenger of Allah, what does hastening mean?” He (peace and blessings of Allah be upon him) said: “When he says, ‘I made Du`a and I made Du`a but I did not see any response,’ so he gets discouraged and stops making Du`a.”  Your Du`a should not involve sin or severing of the ties of kinship , as stated in the Hadith quoted above: “A man’s (Du`as) may be answered so long as he does not involve sin or severing the ties of kinship …”  Think positively of Allah . The Prophet (peace and blessings of Allah be upon him) said: “Allah, may He be exalted, says: ‘I am as My slave thinks I am.’” (Narrated by Al-Bukhari, 7405; Muslim, 4675). According to the Hadith of Abu Hurayrah: “Make Du`a to Allah with unwavering certainty of (His) response.” (Narrated by Al-Tirmidhi; classed as sound by Al-Albani in Sahih Al-Jami’, 245).If you think well of your Lord (i.e., expects the best from Him), Allah will bestow His bounty upon you and give you in abundance.   Be focused and mindful of the greatness of the One upon Whom you are calling. The Prophet (peace and blessings of Allah be upon him) said: “Know that Allah does not answer a Du`a from a distracted heart.” (Narrated by At-Tirmidhi, 3479; classed as sound by Al-Albani in Saheeh Al-Jami’, 245)  Ensure that your food comes from lawful sources. Allah says (interpretation of the meaning):  “Verily, Allah accepts only from the pious”[Al-Ma’idah 5:27] The Prophet (peace and blessings of Allah be upon him) stated that a response was unlikely for one who obtains his food, drinks and clothing from prohibited sources. In the Hadith it says: [The Prophet (peace and blessings of Allah be upon him)] mentioned the man who undertakes a lengthy journey and is dishevelled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is unlawful (bought with ill-gotten money), his drink is unlawful, his clothes are unlawful. He was nourished with what is unlawful, so how can he be granted a response?] (Narrated by Muslim, 1015)  Ibn Al-Qayyim said: “Thus eating from ill-gotten sources saps the strength of the Du`a and weakens it.”  Avoid aggression in Du`a , for Allah does not like aggression in Du`a. Allah says (interpretation of the meaning): “Invoke your Lord with humility and in secret. He likes not the aggressors.” [Al-A’raf 7:55] Do not let Du`a distract you from an obligatory duty such as an obligatory prayer that is now due, and you should not neglect parents’ rights on the basis of Du`a. This is indicated by the story of Jurayj, when he did not answer his mother’s call and turned instead to his prayer. She prayed against him and Allah tested him sorely.  Al-Nawawi (may Allah have mercy on him) said: “The scholars said: This indicates that what he should have done is to answer her, because he was offering a supererogatory prayer, continuation of which was voluntary, not obligatory, whereas answering his mother and honouring her was obligatory and disobeying her was prohibited.” (Sahih Muslim bi Sharh Al-Nawawi, 16/82)  For more information, please see Kitab Al-Du`a by Muhammad ibn Ibrahim Al-Hamad. And Allah knows best.

I am a young man aged 21 years. I want to get married but I have two older brothers who have not got married yet. Is it permissible for me to get married before them?

Praise be to Allah.This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), who said:  I say to the brother who is asking the question, you are not too young to get married. ‘Amr ibn al-‘Aas got married when he was 11 years old, and he had a child. Hence it was said that that there was only thirteen years between him and his son ‘Abd-Allaah.  I say to the brother who is asking the question, put your trust in Allaah and get married, and when it is easy for your two older brothers to get married they will get married too.  This is one of the grievous mistakes that some people make, when they do not let the younger daughter marry so longer as there is an older sibling. This is a shame.  If someone whose character and religious commitment are suitable proposes marriage to her, then they should let her get married to him. Maybe there is something preventing the older sister from getting married. Often what happens is that it is decreed that the younger sister will marry first, so if the younger sister is not allowed to marry first, the older sister is prevented from marrying. Then when the younger sister gets married, Allaah opens the door for the older sister (to get married). This is something which is well known from experience, i.e., that not letting one daughter get married may prevent another from getting married. The same may apply to having children. We have heard more than one story of a man who gets married and remains childless for fifteen years, then he takes a second wife and the second wife gets pregnant from the first night of marriage, and then the first wife get pregnant at the same time.  So we say to the one who is asking: get married and do not think that this means you are disobeying your parents or severing your ties of kinship with your brothers.

is it o.k for a muslim boy to tell someone from another religion what islam is all about?

Praise be to Allah. Yes, it is right to tell him what Islam means, but it is not wise to tell him all the details of Islam in one go. Hence the daa’iyah has to exercise wisdom and start with the most important things and understand the priorities of da’wah. It was narrated in the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) sent Mu’aadh (may Allaah be pleased with him) to Yemen, he said: “You are going to some of the People of the Book, so let the first thing to which you call them be the worship of Allaah alone. Then when they have learned about Allaah, tell them that Allaah has enjoined upon them five prayers each day and night. After they do that, then tell them that Allaah has enjoined upon them the zakaat to be paid from their wealth and given to the poor. If they obey, then take that from them, but leave the best of their wealth.”  (Narrated by al-Bukhaari, 1458; Muslim, 19)  The Muslim is obliged to call others to Islam, on condition that he knows what he is calling them to, so that he will not make mistakes in his da’wah. Allaah says (interpretation of the meaning):  “Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)’” [Yoosuf 12:108] Baseerah (translated here as “sure knowledge”) means the knowledge with which truth may be distinguished from falsehood.”  (From Tafseer al-Baghawi, 4/284).  Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (4/422) in his commentary on this aayah: “Allaah is telling His slave and Messenger to the two races of mankind and the jinn to tell the people that this is his way and his path, which is calling them to bear witness that there is no god except Allaah alone, with no partner or associate, calling them to Allaah in this way with sure knowledge, certain faith and shar’i and rational proof.”  You should note that calling people to Islam is obligatory. Our scholars (may Allaah have mercy on them) said: “It is obligatory upon every Muslim and Muslimah to know four things and act upon them:  1 – Knowledge, which means that the slave knows his Lord and his Prophet, and knows the religion of Islam based on evidence. 2 – Acting upon it, which means that he should act upon this knowledge. 3 – Calling others to it, i.e., calling them to what he has learned. 4 – Patiently bearing any difficulties encountered as a result of seeking knowledge, acting upon it and calling others to what he has learned.  The evidence for these four things is the verse in which Allaah says (interpretation of the meaning):  “By Al-‘Asr (the time). Verily, man is in loss, Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘roof) which Allaah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allaah has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allaah’s Cause during preaching His religion of Islamic Monotheism or Jihad)” [al-‘Asr 103:1-3] The phrase “Except those who believe” refers to the first issue, because there is no faith or belief without knowledge. The phrase “and do righteous good deeds” refers to the second issue. The phrase “and recommend one another to the truth” refers to the third issue, which is da’wah. And the phrase “and recommend one another to patience” refers to the fourth issue.  So you should explain to the non-Muslim what the religion of Islam means, namely submission to Allaah, accepting His commands, and believing in His Prophet (peace and blessings of Allaah be upon him). You should tell him about the beauties of Islam (see question no. 219) so that he will be convinced of Islam and will accept it. If he becomes Muslim, then tell him about the rulings of Islam in detail, explaining it to him gradually, according to his level of understanding. Do not discuss with him things that may cause him to doubt or overwhelm him with too much information. But follow the method of the rabbaaniyeen of whom Allaah says (interpretation of the meaning):  “Be you Rabbaaniyyoon (learned men of religion who practise what they know and also preach others), because you are teaching the Book, and you are studying it” [Aal ‘Imraan 3:79] It was said that the rabbaaniyyoon are those who teach people by starting with easy and straightforward issues before they present them with complicated issues. (Tafseer al-Baghawi, 2/60)  i.e., the major principles and issues before the finer details and minor issues. And Allaah is the Guide to the straight path.

Why did Muhammed choose the five pillars ?

Praise be to Allah.This question caught our attention, because it indicates that you have an interest in the religion of Islam and in the Prophet of Islam. We congratulate you for this interest and your keenness to find out about these things from trustworthy sources.  Perhaps this question will open the way for you to reach the path of truth, for Allaah is the Guide to the Straight Path. Here is the answer :  Muhammad (peace and blessings of Allaah be upon him) is the Prophet whom Allaah sent to all of mankind, to bring them forth from the darkness of polytheism and disbelief to the light of guidance and Islam. Allaah commanded him to call people to worship Allaah alone, with no partner or associate, and to enjoin good characteristics upon them, such as generosity, courage, honouring one’s guest, treating neighbours kindly, obeying one’s parents, respecting the old and being compassionate towards the young, guiding those who are misguided, showing mercy to the poor and needy, helping those who are in need, helping those who are troubled, relieving those who are in distress, and other kinds of good characteristics… and to forbid polytheism, disbelief and evil characteristics and actions such as adultery, lying, treachery, deceit, disobedience to parents, wrongdoing, etc. See question # 219.  With regard to the pillars of Islam, it should be noted – may Allaah guide you – that the Messenger (peace and blessings of Allaah be upon him) was commanded to convey that which Allaah revealed to him, without adding anything or taking anything away. Allaah says (interpretation of the meaning): “It is only a Revelation revealed” [al-Najm 53:4].  It is impossible for the Messenger (peace and blessings of Allaah be upon him) to tell lies about Allaah. Allaah says (interpretation of the meaning):  “And if he (Muhammad) had forged a false saying concerning Us (Allaah), We surely would have seized him by his right hand (or with power and might), And then We certainly would have cut off his life artery (aorta), And none of you could have withheld Us from (punishing) him” [al-Haaqqah :44-47]  If we examine the five pillars of Islam, we will see that they vary. The first pillar – the Shahaadatayn or twin testimony of faith – combines action of the heart (belief) with action of the tongue (words). The second pillar – prayer – means doing a physical action which connects a person to his Lord at various times of the night and day. The third pillar, fasting, is an act of worship which involves refraining from food, drink, intercourse and all actions that break the fast, from dawn till sunset. So the Muslim fasts to worship Allaah, and also to feel how his poor brothers feel. The fourth pillar is zakaah, which is a financial action, whereby the Muslim who is able to do so gives part of his wealth to his poor and needy brothers. The fifth pillar is Hajj (pilgrimage), which is an action that combines spending money and physical effort. If you think about these five pillars, you will see great wisdom behind them. Islam is based on submission to Allaah alone, and giving up associating anything or anyone else with Him. It also teaches that Allaah should not be worshipped in any way other than the ways that He has prescribed. There are some people for whom it is easy to do physical actions but it is hard for them to spend money, so zakaah is a test for such people. Some people find it easy to spend a lot of money but it is difficult for them to make physical efforts,  so prayer is a test for them. Some people find it easy to pray and pay zakaah, but it is hard for them to give up the food, drink and physical pleasures that they enjoy, so fasting is a test for them. And Hajj may combine spending money with physical effort… and other praiseworthy reasons behind these acts of worship.  These pillars were revealed from Allaah, and conveyed to us by the trustworthy Prophet (peace and blessings of Allaah be upon him). The Muslims accept them and carry them out. We ask Allaah to guide us all.

Is it possible to give the mushrikoon (polytheists, those who associate others with Allaah) proof of the oneness of Allaah?

Praise be to Allah.The entire universe, in the way it is created and the way it is controlled, bears witness to the oneness of Allaah:  “Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)! [al-A’raaf 7:54 – interpretation of the meaning]  The creation of the heavens and the earth, the alternation of night and day, the different kinds of inanimate objects, plants and fruits, the creation of humans and animals… all of that indicates that the Almighty Creator is One with no partner or associate:  “That is Allaah, your Lord, the Creator of all things, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Allaah, by worshipping others instead of Him)?[Ghaafir 40:62 – interpretation of the meaning]  The variety and greatness of these created things, the perfect way in which they are formed, the way in which they are maintained and controlled, all indicate that the Creator is One and that He does as He wills and rules and decides as He wants:  “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things” [al-Zumar 39:62 – interpretation of the meaning]  All of the above indicate that this universe has a Creator, that this dominion has a Sovereign, that behind these forms is One Who gives them shape:  “He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names” [al-Hashr 59:24 – interpretation of the meaning]  The soundness of the heavens and the earth, the order of the universe, the harmony among created things, all indicate that the Creator is One, with no partner or associate:  “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined. Glorified be Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!”[al-Anbiya’ 21:22 – interpretation of the meaning]  These great created things either created themselves – which is impossible – or man created himself then created them – which is also impossible:  “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm Belief”[al-Toor 52:35-36 – interpretation of the meaning]  Reason, Revelation and the original state of man (fitrah) all indicate that this universe has One Who brought it into being, that these created things have a Creator Who is Ever-Living and Eternal, All-Knowing and All-Aware, Powerful and Almighty, Kind and Most Merciful. He has the Most Beautiful Names and Sublime Attributes and He knows all things. Nothing is beyond His control, and there is nothing like unto Him:  “And your Ilaah (God) is One Ilaah (God — Allaah), Laa ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful [al-Baqarah 2:163 – interpretation of the meaning]  The existence of Allaah is something that is there is no excuse for not knowing. It is the matter of common sense:  “Their Messengers said: What! Can there be a doubt about Allaah, the Creator of the heavens and the earth?” [Ibraaheem 14:10 – interpretation of the meaning]  Allaah has created people with the natural instinct (fitrah) to affirm His Lordship and Oneness, but the shayaateen (devils) came to the sons of Adam and caused them to deviate from their religion. According to a hadeeth qudsi (a type of prophetic narration), “I created all My slaves as haneefs (monotheists), but the shayaateen (devils) came to them and made them deviate from their religion, and they forbade them that which I had permitted to them.” (Narrated by Muslim, no. 2865)  Among them are those who deny the existence of Allaah, and those who worship the Shaytaan, and those who worship man. And there are those who worship the dinar [money], or fire, or genital organs, or animals. And there are some who associate in worship with Him a stone from the earth or a star in the sky.  These things which are worshipped instead of Allaah, cannot create or provide; they cannot hear or see, or bring benefits or cause harm. So how can they worship them instead of Allaah?  “Are many different lords (gods) better or Allaah, the One, the Irresistible?”[Yoosuf 12:39 – interpretation of the meaning]  Allaah has condemned those who worship these idols which cannot hear, see or think:  “Verily, those whom you call upon besides Allaah are slaves like you. So call upon them and let them answer you if you are truthful. Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear?” [al-A’raaf 7:194-195 – interpretation of the meaning]  “Say (O Muhammad to mankind): ‘How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah Who is the All‑Hearer, All‑Knower” [al-Maa'idah 5:76 – interpretation of the meaning]  How ignorant man is of his Lord Who created him and provides for him. How he rejects Him and forgets Him, and worships others instead of Him:  “Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind” [al-Hajj 22:46 – interpretation of the meaning]  Glorified be Allaah far above that which they associate with Him. Praise be to Allaah the Lord of the Worlds:  “Say (O Muhammad): Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)?” (Of course, Allaah is Better). Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)! Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilaah (god) with Allaah? Nay, but most of them know not! Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember! Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)! Is not He (better than your so‑called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any ilaah (god) with Allaah? Say: ‘Bring forth your proofs, if you are truthful’” [al-Naml 27:59-64 – interpretation of the meaning]

Can a Muslim woman breastfeed a Christian child? And can a Christian woman breastfeed a Muslim child? What is the Islamic ruling on this child if breastfeeding takes place?.

Praise be to Allah. It is permissible for a Muslim woman to breastfeed a Christian child and it is permissible for a Christian woman to breastfeed a Muslim child, because the basic principle is that that is permitted, and there is no evidence to the contrary. Rather that is a form of kind treatment and Allaah has decreed kind treatment in all things. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “In every living being there is reward.”  Secondly: if breastfeeding takes place, then the Islamic ruling on each of them is not altered by this breastfeeding. Whoever was a Muslim before breastfeeding remains a Muslim afterwards and whoever was a Christian remains a Christian.  May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

What do the relatives of the deceased have to do if their relative dies suddenly? This scenario happens often in every family, and many people do not have the knowledge of what is prescribed in the Islamic Shari`ah concerning this. Please tell us, with the relevant evidence, the correct way to deal with this situation, so that if any of us are faced with this situation, we will not fall into bid’ah or do anything wrong.

Praise be to Allah.What to do if someone dies If the person has died and the soul has departed, then his relatives have to do the following:  Close his eyes Make du`a for him  Umm Salamah said:  "The Messenger of Allah (peace and blessings of Allah be upon him) came to see Abu Salamah when his sight had become fixed (he had passed away). So the Prophet (peace and blessings of Allah be upon him) closed his eyes and said: 'When the soul is seized and it leaves the body, the eyes follow it.' Some of Abu Salamah's family wept and wailed, whereupon the Prophet (peace and blessings of Allah be upon him) said: 'Pray to Allah only for good for yourselves, because the angels (who are present) say "amin" to whatever you utter.' Then he said: 'O Allah! Forgive Abu Salamah; raise his station among those who are rightly-guided; and take good care of his family that he has left behind. O Lord of the Worlds! Forgive him and us, make his grave spacious, and put light therein for him."  (Narrated by Muslim, Ahmad, al-Bayhaqi and others)   They should cover him with a cloth that will cover all of his body.  This is because of the hadith of `Aishah (may Allah be pleased with her), according to which the Messenger of Allah (peace and blessings of Allah be upon him) was shrouded in a striped cloak. (Narrated by the two Shaykhs (al-Bukhari and Muslim) in their Sahihs, by al-Bayhaqi and others).  This applies in the case of one who does not die in a state of ihram; the person who dies in ihram should not have his head or face covered.  This is because of the hadith of Ibn `Abbas who said: “Whilst a man was standing at ‘Arafah, he fell from his mount and broke his neck (or he said, he died). The Prophet (peace and blessings of Allah be upon him) said: “Wash him with water and lote leaves, and shroud him in two cloths”  (according to another report, “… in his two cloths [which he was wearing for ihram]”)  “… and do not perfume his body, and do not cover his head [or his face], for he will be resurrected on the Day of Resurrection reciting the Talbiyah.” (Narrated by the two Shaykhs (al-Bukhari and Muslim) in their Sahihs, and by Abu Na’im in al-Mustakhraj, and by al-Bayhaqi. The additional material was not narrated by al-Bukhari)  They should hasten to prepare him for burial and take him out, if it is obvious that he is dead   This is because of the hadith of Abu Hurayrah (may Allah be pleased with him) which he attributed to the Prophet (peace and blessings of Allah be upon him): ‘Hasten to bury the deceased , for if he was righteous, then you are taking him to something good, and if he was otherwise, then it is an evil of which you are relieving yourselves.” (Narrated by the two Shaykhs (al-Bukhari and Muslim) – this version was narrated by Muslim, and the authors of the four Sunans. It was classed as sahih by al-Tirmidhi, Ahmad and al-Bayhaqi from Abu Hurayrah)  They should bury him in the city or country where he died, and not move him elsewhere, because that would contradict the haste in burying that is enjoined in Islam.  Hence when a brother of `Aishah died in Wadi al-Habashah, and he was moved from the place where he had died, she said, “The only thing that upset me (or grieved me) was that I wished that he had been buried in the place where he died.” (Narrated by al-Bayhaqi with an authentic isnad)  Al-Nawawi said in al-Adhkar:  “If he (the dying person) leaves instructions that he be moved to another land [for burial], those instructions should not be carried out, because moving the deceased [to another land for burial] is haram according to the correct view of the majority, and was clearly stated by those who examined the matter in depth.”  Some of them should hasten to pay off his debts from his money, even if that means paying all that is left. If he did not have any wealth, then the state should pay on his behalf, if he had tried his best to pay off his debts. If the state does not do that, and some people volunteer to do that, then that is OK.  Sa’d ibn al-Atwal (may Allah be pleased with him) narrated that his brother died, leaving three hundred dirhams, and leaving dependents. He said, “I wanted to spend it on his dependents, but the Prophet (peace and blessings of Allah be upon him) said, ‘Your brother is being detained by his debt, so go and pay it off for him.’ So I went and paid it off, then I came and said, ‘O Messenger of Allah, I have paid it off, except for two dirhams which a woman claimed (were owed to her), but she had no proof.’ He said, ‘Give them to her, because that is her due (or, because she is speaking the truth).’”  (Narrated by Ibn Majah, Ahmad and al-Bayhaqi. One of its chains of narration is sound and the other is like the isnad of Ibn Majah. Al-Busayri classed it as sahih in al-Zawaid).  Samurah ibn Jundub narrated that the Prophet (peace and blessings of Allah be upon him) prayed the funeral prayer (according to one report, he prayed the Fajr prayer), and “when he had finished he said, ‘Is there anybody here from the family of So and So?’ The people remained silent, because whenever he brought anything up, they would keep quiet at first. He said that three times, and no one answered. Then a man said, ‘Here he is.’ A man stood up and came, dragging his lower garment, from the back of the assembly. The Prophet (peace and blessings of Allah be upon him) said, ‘What kept you from answering me the first two times? I did not mention your name except for a good reason. So-and-So – a man from amongst them – is being kept by his debt from Paradise. If you wish, you may ransom him, or if you wish, you may leave him to the punishment of Allah.’ If only you had seen his family and those who knew of his affairs getting up and praying off his debts, until there was no one left who could make any demands from him.’” (Narrated by Abu Dawud, al-Nasai, al-Hakim, al-Bayhaqi, al-Tayalisi in his Musnad and Ahmad. Some of them narrated from al-Shu’bi from Samurah, and some mentioned Sam’an ibn Mushannij in between them. The former is sahih according to the conditions of the two Shaykhs [al-Bukhari and Muslim], as al-Hakim said, and al-Dhahabi agreed with him; the latter is sahih only)  We ask Allah to forgive the believing men and women. May Allah bless our Prophet Muhammad. For more, please see these answers: 200530 ,  6974 , 11110 , 12363 And Allah knows best.

What is the meaning of the word muhsanaat in the Qur’aan?

Praise be to Allah.Al-Shanqeeti said:  The word muhsanaat is used in three senses in the Qur’aan:  (1)Muhsanaat meaning chaste women. For example, Allaah says (interpretation of the meaning):  “they (the above said slave-girls) should be chaste [muhsanaat], not committing illegal sex, nor taking boyfriends” [al-Nisaa’ 4:25] i.e., they should be chaste, not committing zina (fornication or adultery). (2)muhsanaat meaning free. For example, Allaah says (interpretation of the meaning):  “if they commit illegal sexual intercourse, their punishment is half of that for free[muhsanaat]  (unmarried) women” [al-Nisaa’ 4:25] (3)the word ihsaan (from which the word muhsanaat is derived) may also mean marriage. For example the aayah (interpretation of the meaning):  “And after they have been taken in wedlock [uhsinna], if they commit illegal sexual intercourse…”[al-Nisaa’ 4:25] meaning ,when they have gotten married. The view of some scholars, that the meaning of ihsaan in the phrase “uhsinna” is Islam goes against the apparent meaning of the context of the aayah, because the context of the aayah is speaking about believing girls, as Allaah says (interpretation of the meaning):  “And whoever of you have not the means wherewith to wed free believing women…”[al-Nisaa’ 4:25] Ibn Katheer said in his commentary on this aayah:  The most apparent meaning – and Allaah knows best – is that what is meant by ihsaan here is marriage, because the context of the aayah indicates that, when Allaah says (interpretation of the meaning):  “And whoever of you have not the means wherewith to wed free believing women, they may wed believing girls from among those (slaves) whom your right hands possess…”[al-Nisaa’ 4:25] The context of the aayah speaks of believing (slave) girls. Therefore the meaning of the phrase “uhsinna” means marriage, as it was interpreted by Ibn ‘Abbaas and others.

We hope that you can explain the pillars of Islam for us.

Praise be to Allah.Islam is about beliefs and laws Islam is based on five pillars which the Messenger (peace and blessings of Allah be upon him) has explained for us. The Prophet  said: “Islam is built upon five [pillars]: the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah; establishing regular prayer (salah); paying the zakah; Hajj (pilgrimage) and fasting Ramadan.” (Agreed upon; narrated by al-Bukhaari, no. 8)  Islam is both belief and laws, in which Allah and His Messenger have told us what is halal and what is haram, morals and good manners, acts of worship and how to interact with people, rights and duties, and scenes of the resurrection. When Allah completed this religion, He chose it to be the way of life for all of mankind until the Hour begins:  “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.” [al-Maidah 5:3 – interpretation of the meaning]  What are the 5 pillars of Islam? These are the pillars of Islam and the principles upon which it is based:  The first pillar of Islam: al-Shahadatayn (the twin testimony of faith)  This means that a person believes that Allah alone is the Lord, Sovereign and Controller, the Creator and Provider. He affirms all His most beautiful names and the sublime attributes that Allah has affirmed for Himself or that His Prophet affirmed for Him. He believes that Allah alone, and no one else, is the Only One Who is deserving of worship, as Allah says (interpretation of the meaning):  “He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything. Such is Allah, your Lord! La ilaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things.” [al-An'am 6:101-102]  And he believes that Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him), and revealed to him the Quran, and commanded him to convey this religion to all of mankind. He believes that loving Allah and His Messenger and obeying them are duties which are obligatory upon all of mankind, and that love of Allah can only be realized by following His Messenger (peace and blessings of Allah be upon him):  “Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” [Al ‘Imran 3:31 – interpretation of the meaning]  The second pillar of Islam: salah (prayer)  The Muslim believes that Allah has enjoined upon every sane adult Muslim five (formal) prayers each day and night, which he does in a state of purity, standing before his Lord, every day in a state of purity and humility, thanking his Lord for His blessings, asking Him of His bounty, seeking His forgiveness for his sins, asking Him for Paradise and seeking refuge in Him from Hell.  What are the five daily prayers in Islam? The five obligatory prayers which are required day and night are Fajr (early morning, before dawn), Zuhr (mid-day, just after noon), ‘Asr (mid afternoon), Maghrib (just after sunset) and ‘Isha (at night, after dark has fallen). There are also Sunnah prayers such as Qiyam al-Layl (prayer at night), Tarawih prayers, two rak’ahs of Duha prayer, etc.  What are the benefits of prayer in Islam? Prayer, whether it is fard or nafl, represents a sincere turning towards Allah alone in all one's affairs. Allah has commanded all the believers to guard strictly the observance of the prayers, as He says (interpretation of the meaning):  “Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salah (i.e. the best prayer - ‘Asr). And stand before Allah with obedience [and do not speak to others during the Salah (prayers)].” [al-Baqarah 2:238]  The five daily prayers are obligatory upon every Muslim man and woman, night and day:  “Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.” [al-Nisa 4:103 – interpretation of the meaning]  The one who abandons prayer has no share in Islam. Whoever neglects it deliberately is a kafir, as Allah says (interpretation of the meaning):  “(And remain always) turning in repentance to Him (only), and be afraid and dutiful to Him; and perform As-Salah (Iqamat-as-Salat) and be not of Al-Mushrikin (the polytheists, idolaters, disbelievers in the Oneness of Allah).” [al-Rum 30:31]  Islam is based on co-operation, brotherhood and love, and Allah has prescribed coming together for these prayers and others, in order to attain these virtues. The Prophet (peace and blessings of Allah be upon him) said: “Prayer in congregation is twenty-seven times better than prayer offered alone.” (Narrated by Muslim, no. 650)  Prayer helps the believer at times of hardship and calamity. Allah says (interpretation of the meaning):  “And seek help in patience and As-Salah (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi‘un [i.e. the true believers in Allah — those who obey Allah with full submission, fear much from His punishment, and believe in His Promise (Paradise) and in His Warnings (Hell)].” [al-Baqarah 2:45]  The five daily prayers wipe out sins, as the Prophet (peace and blessings of Allah be upon him) said: “Do you not think that if there was a river at the door of any one of you, and he were to bathe in it five times each day, would there by any dirt left on him?” They said, “No dirt would be left on him at all.” He said, “That is the likeness of the five daily prayers, by means of which Allah erases sin.”  Prayer in the mosque is a means of entering Paradise. The Prophet (peace and blessings of Allah be upon him) said: “Whoever comes and goes to the mosque, Allah will prepare for him a house in Paradise for each time he comes and goes.” (Narrated by Muslim, no. 669)  Prayer brings the slave and his Creator together. It was the delight of the Messenger (peace and blessings of Allaah be upon him). Whenever any matter grieved him, he would turn to prayer and converse with his Lord and call upon Him, seeking His forgiveness and asking Him of His bounty.  Prayer done with proper humility and fear of Allah brings the Muslim closer to his Lord, and keeps him from doing evil, as Allah says (interpretation of the meaning):  “Recite (O Muhammad) what has been revealed to you of the Book (the Quran), and perform As-Salah (Iqamat-as-Salah). Verily, As-Salah (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed).” [al-'Ankabut 29:45]  The third pillar of Islam: zakah (poor due, ‘compulsory’ charity)  Just as Allah has created people with different colours, attitudes and levels of knowledge, so too their deeds and provision vary. He has made some of them rich and some poor, to test the rich as to whether they show gratitude, and to test the poor as to whether they are patient. Because the believers are a brotherhood, and brotherhood is based on compassion, kindness, love and mercy, Allah has enjoined upon the Muslims zakah which is taken from the rich and given to the poor. Allah says (interpretation of the meaning):  “Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily, your invocations are a source of security for them.” [al-Taubah 9:103]  What is the wisdom of zakah in Islam? Zakah purifies and cleanses wealth, and purifies the soul from stinginess and miserliness. It strengthens the love between the rich and poor, takes away hatred, makes security prevail and brings happiness to the ummah.   What is the rate of zakah? Allah has made the payment of zakah obligatory upon everyone who owns the nisab (minimum amount) for one year. The rate of zakah on gold, silver, and trade goods is one quarter of ten percent. On agricultural produce and fruits the amount is one-tenth if it is irrigated (without artificial means), and one-half of one-tenth if it is irrigated by artificial means. Concerning an'am animals (i.e., sheep, goats, cattle and camels) the details are explained in the books of fiqh… Whoever pays zakat, Allah expiates his sins thereby, and blesses his wealth, and stores up for him a great reward. Allah says (interpretation of the meaning):  “And perform As-Salah (Iqamat-as-Salah), and give Zakah, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.” [al-Baqarah 2:110]  Withholding zakah brings disasters and evils upon the ummah. Allah has threatened those who withhold it with a painful torment on the Day of Resurrection. He says (interpretation of the meaning):  “O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah (i.e. Allah’s religion of Islamic Monotheism). And those who hoard up gold and silver (Al-Kanz: the money, the Zakah of which has not been paid) and spend them not in the way of Allah, announce unto them a painful torment. On the Day when that (Al-Kanz: money, gold and silver, the Zakah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’” [al-Taubah 9:34-35]  Concealing one’s zakah is better than paying it openly in front of people, as Allah says (interpretation of the meaning):  “If you disclose your Sadaqat (almsgiving), it is good; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.” [al-Baqarah 2:271]  Who is eligible to receive zakah in Islam? When a Muslim pays his zakah, it is not permissible for him to give it to anyone except those whom Allah mentions in the ayah (interpretation of the meaning):  “As-Sadaqat (here it means Zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah’s Cause (i.e. for Mujahidun — those fighting in Allah’s cause), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise.” [al-Taubah 9:60]  The fourth pillar of Islam: sawm (fasting) in Ramadaan  Fasting means abstaining from things which break the fast, such as food, drink and intercourse, from the break of true dawn until sunset, with the intention of fasting.  The relationship of patience to faith is like that of the head to the body. Allah has enjoined upon this ummah fasting for one month of the year, in order to draw closer to Allah, to avoid that which Allah has forbidden, to get used to being patient, to bring the nafs (self) under control, to compete in generosity and to demonstrate cooperation and mutual compassion. Allah says (interpretation of the meaning):  “O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).” [al-Baqarah 2:183]  What are the virtues of Ramadan? The month of Ramadan is a great month, in which Allaah revealed the Quran. The reward for good deeds, acts of charity and acts of worship are multiplied in this month. In it is Laylat al-Qadr, which is better than a thousand months. The gates of Heaven are opened and the gates of Hell are shut, and the shayateen (devils) are tied up.  Who must fast in Ramadan? Allah has made fasting the month of Ramadan obligatory upon every sane, adult Muslim, male and female alike, as He says (interpretation of the meaning):  “The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbeer (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.” [al-Baqarah 2:185]  There is a great reward with Allaah for fasting. The Prophet (peace and blessings of Allah be upon him) said: “Every action of the son of Adam is multiplied, each good deed  receiving a tenfold to seven hundredfold reward. Allah said, ‘Except for fasting, for it is done for Me and I will give a reward for it, for he gives up his desire and food for My sake.’” (Narrated by Muslim, al-Siyam)  The fifth pillar of Islam: Hajj (pilgrimage)  Allah has given the Muslims a Qiblah (direction of prayer) which they face when they pray (salah) and offer supplications (du’a), wherever they may be. This qiblah is the Ancient House (the Ka’bah) in Makkah al-Mukarramah:  “So turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wherever you people are, turn your faces (in prayer) in that direction.” [al-Baqarah 2:144 – interpretation of the meaning]  Why do Muslims go for Hajj? Because the Muslims are scattered all over the world, and Islam calls people to be united and get to know one another, just as it calls them to co-operate in righteousness and piety, to recommend one another to the truth, to call people to Allah and to venerate the rites of Allah – hence Allah has made it obligatory for every sane, adult Muslim who has the means, to visit His Ancient House, to circumambulate it and to perform all the rituals of Hajj as explained by Allah and His Messenger. Allah says (interpretation of the meaning):  “And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‘Alamin (mankind, jinn and all that exists).” [al ‘Imran 3:97]   Hajj is an occasion on which the unity of the Muslims, their strength and pride, are made manifest. For the Lord is One, the Book is one, the Messenger is one, the ummah is one, their worship is one and their clothing is one.  What are the conditions of Hajj? Hajj has its own etiquette and conditions which the Muslims must observe, such as restraining their tongues, hearing and sight from all that Allah has forbidden, being sincere in their intentions, using money from good sources (for Hajj), fostering the best attitude, and avoiding everything that could invalidate the Hajj, such as sexual relations, sin or arguing unjustly, as Allah says (interpretation of the meaning): “The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!.” [al-Baqarah 3:197] If the Muslim does Hajj correctly, in the manner prescribed and sincerely for the sake of Allah, it will be an expiation for his sins. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does Hajj for the sake of Allah, and does not have sexual relations or commit sins, will come back like the day his mother bore him.” (Narrated by al-Bukhari, no. 15210)  End quote from Usool ad-Deen al-Islami by at-Tuwaijri And Allah knows best

I have my friend non-muslim, i was traying to help her to know the real religion in front of Allah, one of the question she asked me is this  "I understand the belief that God is testing, to use your example, the one mother who put her child in a dust bin because she didn't want it and she miserably failed her test of love. And the woman who had so much love and desire to have a child stole one in order to fulfill her desire. She failed her test too because of the wrong way she got a child. I am not questioning the adults who did wrong. I am questioning the rationale pertaining to the children. In other words, was God testing the little baby by allowing his mother to dump him in a dust bin? What type of test is this? Is a child whose parent physically harms it being tested? What type of test is that? What is the child supposed to be tested for? How much pain it can withstand? So, my question pertains to the innocent -- not to the guilty. Why would God allow such innocents to be harmed worldwide?? I don't understand that"?

Praise be to Allah.Who is praised in all languages, worshipped at all times, Whose knowledge encompasses all places, and Whose attention is never distracted from anything. Glorified be He above having any peer or rival, and exalted be He above having any wife or child. His ruling applies to all His slaves.  “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11 – interpretation of the meaning] And blessings and peace be upon the one who was sent as a mercy to the worlds and as proof for all of mankind. He conveyed the message and fulfilled the trust, and strove for the sake of Allaah in the truest sense, until he left us with a clear path whose night is as clear as its day, and no one deviates from it but he is doomed…  We must note that anyone who believes in the existence of Allaah and that He is the Lord and Creator, even if this believer in the existence of Allaah is not a Muslim, knows that this Lord is distinct from His creation in all aspects. There is no room for likening or comparing Him to His creation. Hence Allaah says:  “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11 – interpretation of the meaning] If the owner of an item in this world can dispose of it however he wishes without any person bringing him to account for that because it is his property, then Allaah the Creator – like unto Whom there is none – may dispose of His “property” however He wills. We Muslims have certain faith that our Lord Who created us has the utmost wisdom which cannot suffer the slightest shortcoming whatsoever. Rather everyone who believes in the existence of the Lord and accepts Him as his Lord must believe this, otherwise he is believing in an imperfect Lord, and the one who has the least reason and faith knows that there can be no Lord Who is not perfect in every sense and far removed from any imperfection.  Otherwise he is not a Lord in any real sense. We in turn, because we are part of the creation of Allaah, cannot comprehend any part of His wisdom unless He tells us of it. What He has taught of the reasons behind His actions, we understand and accept; what He has concealed from us and kept the knowledge thereof to Himself, we believe in it and we know that He does not do anything unless there is great wisdom behind it, because He is the All-Wise and All-Knowing. It should never, under any circumstances, cross our minds to think that we can bring Him to account for what He does in His dominion and creation, otherwise we will be transgressing upon the preserve of Lordship and overstepping the mark, if we claim that we can know what He knows. No one can utter such words except a heretic who does not believe in the existence of a Lord in the first place. We seek refuge with Allaah from that.  If we accept the words of human specialists when they are dealing with their specialties, and we do not argue with them – such as doctors, engineers, etc. – because our educational level does not enable us to understand everything that they know, then it is even more appropriate that we should accept that however the All-Knowing, from Whose knowledge nothing is hidden, deals with the affairs of His creation is undoubtedly correct and wise.  We humans sometimes think that it is wise to do some things that we dislike, because there is some benefit in that for us, and if we did not do them we would be accused of being lacking in wisdom and reason. For example, if a person is sick and there is the fear that he may die, but it is known that he may be cured – by Allaah’s leave – if he takes a certain medicine, then the wise thing for him to do is to take that medicine even if it is bitter; if he fails to take it, that is regarded as a shortcoming and lack of reason on his part. There are many things that we do in life that we dislike, because of the benefits that they bring to us.  For Allaah is the highest description (cf. al-Nahl 16:60), and there is no way that He can be compared to His creation. He allows some things to happen in His dominion that He hates, because they serve a greater wisdom which we, or most of us, cannot comprehend.  Some of His wisdom may become clear to us, and that is by the mercy of Allaah towards His believing slaves, as He shows them some of His wisdom in this world so that they might find peace of mind. For example, if we want to ask about the reasons for something we could understand, such as why Allaah creates a child then causes him to die, perhaps if that child lived he would have committed major sins such as those that doom a person to Hell, and that would have condemned him to remain in Hell for eternity, or for a very long time, or he may have caused others such as his parents to deviate from the path of Allaah – as mentioned in the story of the boy whom al-Khidr killed, as told in the story of al-Khidr and Moosa in Soorat al-Kahf.  Alternatively, if this child lives he may face such difficulties that in his case death is a mercy from Allaah.  Moreover, if Allaah creates him handicapped, perhaps this handicap will prevent him from committing many sins which, if he did them, would lead to his being punished on the Day of Resurrection.  Not every sickness or handicap is necessarily a punishment; rather it may be a test for the child’s parents, by which Allaah will expiate for their bad deeds, or raise their status in Paradise if they bear this trial with patience. Then if the child grows up, the test will also include him, and if he bears it with patience and faith, then Allaah has prepared for the patient a reward that cannot be enumerated. Allaah says (interpretation of the meaning):  “Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10]  For us Muslims, life does not end when we die, rather we believe that beyond death there is Paradise and Hell, in which is true life.  Those who did good will find the reward for the good deeds that they did in this world, waiting for them with Allaah, and those who did evil will find the punishment for their evil deeds waiting for them. Good and evil cannot be equal, and the patience of the one who was tested and bore it with patience will not be wasted with Allaah. Indeed, those who were not tested in this world may wish that they had suffered similar calamities when they see the high status attained by those who bore calamities with patience. There is a great deal of evidence to this effect in the Qur’aan and Sunnah, for example:  Allaah says (interpretation of the meaning):  “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As‑ Saabiroon (the patient)” [al-Baqarah 2:155]  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for all of it is good, and that applies to no one except the believer. If something good happens to him he gives thanks, and that is good for him, and if something bad befalls him he bears it with patience, and that is good for him.” (Narrated by Muslim, 2999).  From this it should be clear to you that the calamities that befall those who seem to us to be innocent, and indeed happen to all people, are not necessarily a punishment, rather they may be mercy from Allaah, but our minds and reason are imperfect and are often unable to understand the wisdom of Allaah in such matters. Either we believe that Allaah is more just than us, and more wise, and more merciful towards His creation, so we submit to Him and accept (His will), whilst also acknowledging our inability to understand the true nature of our own selves; or we boast of our imperfect reason and feel proud of our weak selves and insist on calling Allaah to account and objecting to His decree. Such thoughts can never cross the mind of anyone who believes in the existence of a wise Lord, Creator and Sovereign Who is perfect in all ways.  If we do that then we have exposed ourselves to the wrath and vengeance of Allaah, but nothing can ever harm Allaah.  Allaah drew attention to this when He said (interpretation of the meaning):  “He cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23]  A sign of man’s weakness and shortsightedness, is that he focuses on the calamities without paying any attention to the benefits they may bring, and not looking at other blessings that he enjoys and sees around him. For Allaah has blessed mankind in ways that do not compare with the calamities that may befall them. If there was a man who does a lot of good but occasionally does not do good, then forgetting the good things that he does would be regarded as ingratitude and denial. So how about when this is our attitude towards Allaah, to Whom belongs the highest description, and all of Whose dealings with His creation are good and cannot be bad in any way?  Moreover, the Prophets and Messengers are the most beloved of creation to Allaah, yet despite that they are the most severely tested of mankind and suffer the most calamities – why? It is not a punishment for them and it is not because of their insignificance before their Lord. Rather it is because Allaah loves them and has stored for them a perfect reward which they will enjoy in Paradise, and He has decreed that these calamities should befall them so that He might raise them in status. He does whatever He wills, however He wills, whenever He wills; none can put back His judgement, none can repel His command and He is All-Wise, All-Knowing. And Allaah is Most High, Most Knowledgeable and Most Wise.  Note: with regard to what you say about your female friend, it should be noted that it is haraam to establish an illegitimate relationship between a man and a woman. For more information on this important topic please see the fatwas under questions 9465 and 1200 on this site.

Please inform us if the gheebah (backbiting) is the same for non-believers as it is for Muslims.

Praise be to Allah.Firstly, it is not a Muslim characteristic to speak rudely. The Prophet (peace and blessings of Allah be upon him) said: “The Muslim does not slander, curse, speak obscenely or speak rudely.” [al-Tirmidhi]. Whoever does a thing a lot, it will become his habit, so the Muslim should keep away from all the ways that lead to evil, whether minor or major. Whoever drives his sheep near the enclosure of the king is bound to cross the line.  Secondly, if your question is referring to backbiting about a kafir (non-Muslim) by mentioning his physical defects, such as his having a long nose or a big mouth, etc., then do not do this, because this is making fun of the creation of Allah. If it means talking about his bad characteristics which he flaunts openly, such as zina (adultery) and immorality, or drinking alcohol, and warning against him, there is nothing wrong with that. There follow some of the comments of the scholars on this topic:  Zakariya al-Ansari said: “Backbiting about a kafir is haram (impermissible) if he is a dhimmi [a non-Muslim living under Islamic rule], because that puts them off from accepting the jizyah (type of tax) and it is going against the treaty of dhimmah (agreement between non-Muslim subjects and the Islamic state) and the words of the Prophet (peace and blessings of Allah be upon him). ‘Whoever makes a snide comment to a dhimmi has earned Hell.’ [Ibn Hibbaan in his Saheeh]. It is permissible (to backbite about a kafir) if he is a harbi (one who is at war with the Muslims), because the Prophet (peace and blessings of Allah be upon him) used to command Hassan to lampoon the mushrikeen (pagans).” (Asna al-Mutaalib ma’a Hashiyatihi, vol. 3, p. 116)  Ahmad ibn Hajar al-Haythami said in al-Zawajir ‘an Iqtiraf al-Kabair: “Al-Ghazali was asked about backbiting about a kafir. He said: with regard to a Muslim, it is forbidden for three reasons: causing offence; criticizing the creation of Allah, for Allah is the Creator of the deeds of His slaves; and wasting time in something that is of no benefit. The first is haram, the second is makrooh (disliked), and the third is not the best thing that one can do. With regard to the dhimmi, he is like the Muslim as far as not harming him is concerned, because the Lawgiver protects his honour, blood and property. It was said in al-Khadim, the first view is correct. Ibn Hibban narrated in his Saheeh that the Prophet (peace and blessings of Allah be upon him) said, ‘Whoever makes a snide comment to a Jew or a Christian deserves Hell.’ The meaning of making a snide comment is to make someone hear something that will cause offence to him. There is no stronger evidence than this, i.e., it is haram. Al-Ghazaali said: with regard to the harbi, the former is not haram, and the second and third are makrooh. With regard to one who commits bid’ah (innovation), if he becomes a kafir thereby, then he is like a harbi, otherwise he is like a Muslim, but speaking of him with regard to his bid’ah is not makrooh. Ibn al-Mundhir said, concerning the words of the Prophet (peace and blessings of Allah be upon him), “It is your mentioning about your brother that which he dislikes,” – this indicates that in the case of one who is not your brother, such as a Jew or a Christian or a follower of any other religion, or one whose bid’ah has put him beyond the pale of Islam, there is no backbiting in his case.” .  And Allah knows best.

Can a person pray Tharawih prayers at home ? if so please specify how many rakat's and if there are any special dua's to be recited. Can one apply any creams on the face or body while fasting ?

Praise be to Allah.Taraaweeh prayer is prescribed for men in congregation in the mosque at night in Ramadaan, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever stands with the imams until he finishes, it will be written for him as if he spent the whole night in prayer.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi)  Nevertheless, if a man prays Taraaweeh at home, there is no sin on him and his prayer is valid. At times other than Ramadaan, it is prescribed for a man to pray qiyaam al-layl at home. With regard to women, it is better for them to pray at home, but if a woman wants to pray in the mosque, she should not be prevented from doing so, because the Prophet (peace and blessings of Allah be upon him) said: “Do not prevent your women from coming to the mosques, but their houses are better for them.” (Narrated by Abu Dawood, 567; classed as saheeh by al-Albaani).  And he (peace and blessings of Allah be upon him) said: “Do not prevent the slave women of Allah from coming to the mosques of Allah.” (Agreed upon; al-Bukhaari, 900; Muslim, 442). With regard to putting cream on the face and body, there is nothing wrong with that. See Question # 2299. Allah knows best.

What is the ruling on doing tayammum when there is water available?

Praise be to Allah.Shaykh Ibn Baaz (may Allah have mercy on him) was asked about one who does tayammum when there is water available. He said: This is a great evil for which he must be rebuked, because doing wudoo’ for prayer is one of the conditions of prayer being valid, when water is available. Allah says (interpretation of the meaning): “O you who believe! When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands” [al-Maa’idah 5:6] In al-Saheehayn it is narrated from the Messenger of Allah (peace and blessings of Allah be upon him) that he said: “The prayer of any one of you will not be accepted if he has broken wind, until he does wudoo’.” Allah has permitted tayammum, which takes the place of wudoo’, when water is unavailable, or when one is unable to use it because of sickness, etc, because of the aayah quoted above, and because Allah says (interpretation of the meaning): “O you who believe! Approach not As‑Salah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever Oft‑Pardoning, Oft‑Forgiving” [al-Nisa’ 4:43] It was narrated that ‘Imraan ibn Husayn (may Allah be pleased with him) said: “We were with the Messenger of Allah (peace and blessings of Allah be upon him) on a journey. He led the people in prayer, and there was one man who kept away. He said, ‘What kept you from praying?’ He said, ‘I have become impure (janaabah) and there is no water.’ He said, ‘You should perform tayammum with clean earth, and that is sufficient for you.’” (Agreed upon). Hence we know that doing tayammum for prayer is not permissible when water is available and one is able to use it. Rather it is obligatory for the Muslim to use water for wudoo’ and for doing ghusl from janaabah (major impurity following sexual activity, wet dream, etc) no matter where he is, so long as he is able to use it. He has no excuse for not doing so and for doing tayammum instead. In that case his prayer will be incorrect, because he has omitted one of the conditions of prayer, which is purifying oneself with water when one is able to do so. Many of the Bedouin – may Allah guide them – and others who go for trips use tayammum, when there is a lot of water available and it is easy to access it. This is undoubtedly serious carelessness and an abhorrent action which is not permissible because it goes against the shar’i evidence. Rather the Muslim is excused for doing tayammum if water is far away or he has only a small amount of water which he needs to keep himself and his family, and livestock alive, and the source of water is too far away. Every Muslim, wherever he is, has to fear Allah in all his affairs; he has to adhere to His commands, which include doing wudoo’ with water when one is able to. He must also beware of that which Allah has forbidden, which includes doing tayammum when water is available and he is able to use it. I ask Allah to give us and all the Muslims understanding of His religion and to make us all steadfast in adhering to it. May He grant us protection from the evil of our own souls and from our evil deeds, for He is Most Generous, Most Kind. May Allah bless our Prophet Muhammad, and his family and companions.

Is it permissible to brush one's teeth using toothpaste when fasting? As far as I know, it is permissible as long as the toothpaste is not swallowed. Please give your input on this.

Praise be to Allah.Shaykh Ibn Baz (may Allah have mercy on him) was asked about using toothpaste whilst fasting.  He said: “There is nothing wrong with that so long as one is careful to avoid swallowing any of it, just as it is prescribed in Islam for the fasting person to use the siwak (tooth-stick).” (Fatawa al-Shaykh Ibn Baz, 4/247)  Shaykh Muhammad al-Salih ibn ‘Uthaymin said: “… This leads us to the question: Is it permissible to use a toothbrush and toothpaste whilst fasting or not?  The answer is that it is permitted, but it is preferable not to use them because the toothpaste is too strong and may go down into the throat. Instead of doing that during the day, one should do it at night.” (Al-Sharh al-Mumti’ by Ibn ‘Uthaymin, 6/407-408) For more, please see these answers: 13767 , 363474 , and 82308 . And Allah knows best.

concerning the issue of pleasure whilst having intercourse or playing with ones wife then if the wife and /or the husband find increased pleasure in using words to describe what they are doing to one another in particular by using words that they would not odinarily use in the gatherings of people or otherwise, because the words would be considered vulger and keeping in mind the hadith of the Prophet SAW regarding him SAW disliking vulgar words and never used such words, are these type of slang words which are the names of the private parts eg . a slang word to describe the vagina and similarly a slang word to describe the male counterpart is the use of such words in an intention to exite the patener permissible taking the above mentioned hadith into account . or does it fall under the catagory of what is haram in the intimate relationship between ones wife is clear from the texts eg . anal intercourse etc . . Therefore because of the rule of where there is no evidence to make such talk impermissible then we should not become pardantic keeping in mind the hadith regarding the one who is pardantic is destroyed . Or does the genral rule of the vulger words override this opinion, and if so then the question is that to name the private parts to ones wife is this impermissible, wheteher using technical words such as vagina or slang / common words?

Praise be to Allah.The Muslim should refrain from obscenity in all his dealings, whether that has to do with words or deeds, but if he cannot reach a permissible objective without mentioning something that people usually feel too shy to mention, then it is acceptable. It says in the hadeeth of Maa’iz that the Prophet (peace and blessings of Allaah be upon him) mentioned some words that he did not ordinarily use. But if there is no need for that and those words are not haraam, such as swearing and insulting, then it is better not to say them. In that case they are more likely to be makrooh. So in that case there is nothing wrong with saying what was mentioned in the question, so long as the husband and wife do not use the same kind of words in front of their children or anyone else.

What is the status of the hadeeth “Differences of opinion among my ummah are a mercy”?

Praise be to Allah.This hadeeth is mawdoo’ (fabricated).  See al-Asraar al-Marfoo’ah, 506; Tanzeeh al-Sharee’ah, 2/402; al-Silsilah al-Da’eefah, 11.

I have the read the hadiths of al-bukhari in which it says that you should not pray if you feel drowsy, however I wasn't sure how drowsy it meant, so on numerous occasions I have prayed whilst feeling drowsy. THis was because I was so tired that I would not have got up for another 7 or so hours, so i wouldn't have prayed on the right day. Do i need to re-read those prayers? ( as I did know that it was wrong to read whilst feeling drowsy, but I wasn't so drowsy that I couldn't understand what I was saying

Praise be to Allah.It was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you feels drowsy when praying, let him sleep so that (when he gets up) he knows what he is reciting.” (Narrated by al-Bukhaari, al-Wudoo’, 206)  Ibn Hajar said: “Let him sleep” – al-Muhallab said: this refers to prayer at night, because the obligatory prayers do not come at times when people sleep, and they are not so long that they will lead to a person becoming sleepy. This hadeeth is speaking about a specific case, but because of the general meaning of the wording, a person may also do that with regard to the obligatory prayers, if he is sure that there will be enough time left.  Al-Nawawi said: this is general and applies to both obligatory and to naafil prayers offered at night and during the day. This is our view and the view of the majority. But he should not delay an obligatory prayer until the time for it is over. Al-Qaadi said: Maalik and a group of scholars interpreted it as referring to naafil prayers done at night, because that is the usual time for sleep.  An explanation of this is also given in another hadeeth: “If anyone of you becomes drowsy whilst he is praying, let him sleep until he is refreshed, because if any one of you prays whilst he is drowsy he may not understand what he is saying and he may to pray for forgiveness but may insult himself by mistake instead.” (al-Bukhaari, 212; Muslim, 786).                                                                                        It may be understood that the degree of drowsiness referred to in the text is that where a person is unaware and does not understand what he is saying.  And Allaah knows best.

Your preparation for prayer is like your prayer according to many hadeeths. Does this mean that it is forbidden to make ablution at sunrise/sunset/12am/12pm or is it permissible? And if one is reading a lengthy obligatory prayer· and the time for sunset/sunrise· etc. occurs· should one break the prayer and start again· or carry on? Also· if one is for example reading lengthy tarawih prayers· and they don't finish until after 12pm· do they need to make another ablution after 12pm or does it not matter as they are essentially reading the same salaat?

Praise be to Allah. Firstly:  It was reported in Saheeh al-Imaam Muslim that ‘Uqbah ibn ‘Aamir said: “There are three times when the Messenger of Allaah (peace and blessings of Allaah be upon him) used to forbid us to pray or to bury our dead: when the sun begins to rise until it is fully up; when the sun is at its height at midday until it passes over the meridian; and when the sun draws near to setting until it sets.” (Salaat al-Musaafireen wa Qasruhaa, 1373).  What is forbidden in this hadeeth is prayer and burying the dead. Wudoo’ does not come under the same rulings as prayer at all, because prayer means worshipping Allaah with certain words and actions, starting with the takbeer and ending with the tasleem.  This is what is meant by what is forbidden in this hadeeth, not wudoo’. Comparing wudoo’ with prayer in this prohibition is comparing two things which are not alike, and this is incorrect. If a person speaks whilst making wudoo’, this does not make his wudoo’ invalid, whereas speaking invalidates one’s prayer. And there are other differences between prayer and wudoo’. The point is that it is incorrect to compare wudoo’ to prayer and say that it is forbidden at these times; rather it is recommended (mustahabb) for a person to have wudoo’ (be taahir or pure) at all times.  Secondly:  One should not stop praying an obligatory prayer if you are praying and the time of sunrise or sunset is close. That is because you have caught up with the prayer at the right time if you catch up with one rak’ah of it in its right time. If a person is praying Fajr, for example, and he makes the first rak’ah long, then he starts the second rak’ah and makes it long, and the sun rises (during the second rak’ah), in this case his action is OK, and he has performed the prayer at the right time. But if the sun rises when he has not completed the first rak’ah, then he has not prayed at the right time and he has sinned by making the rak’ah too long. The same may said with regard to ‘Asr and all the other prayers.  Thirdly:  If a person has wudoo’ and it has not been “broken” by any of the things that nullify wudoo’, then he does not have to repeat his wudoo’. It was proven that the Prophet (peace and blessings of Allaah be upon him) prayed all five prayers on the day of Conquest of Makkah with one wudoo’.  It was narrated from Sulaymaan ibn Buraydah from his father that the Prophet (peace and blessings of Allaah be upon him) prayed all the prayers on the day of the Conquest of Makkah with one wudoo’, and he wiped over his leather slippers (when making wudoo’). ‘Umar said to him, “You have done something today that you never did before.” He said, “I did it deliberately, O ‘Umar.” (Narrated by Muslim, 277)  Al-Nawawi said:  This hadeeth includes various kinds of knowledge, such as: it is permissible to wipe over the socks; it is permissible to pray the obligatory and naafil (supererogatory) prayers with one wudoo’, so long as it is not broken, and this is permissible according to the consensus of those (scholars) whose opinions carry weight.  Abu Ja’far al-Tahhaawi and Abu’l-Hasan ibn Battaal narrated in Sharh Saheeh al-Bukhaari that a group of the scholars said that it is obligatory to do wudoo’ for each prayer, even if one already has wudoo’, basing that on the aayah (interpretation of the meaning):  “When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles” [al-Maa’idah 5:6]!  I do not think that this view has been narrated with a saheeh isnaad from anyone. Perhaps they meant that it is mustahabb to renew one’s wudoo for every prayer.  The evidence of the majority is the saheeh ahaadeeth, including this hadeeth (the hadeeth of ‘Umar).  And the hadeeth of Anas in Saheeh al-Bukhaari: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to do wudoo’ for every prayer, but one of us would regard his (previous) wudoo’ as sufficient so long as he had not broken it.”  And the hadeeth of Suwayd ibn al-Nu’maan, also in Saheeh al-Bukhaari: “The Messenger of Allaah (peace and blessings of Allaah be upon him) prayed ‘Asr, then he ate saweeq, then he prayed Maghrib without doing wudoo’.”  There are many similar ahaadeeth, such as the hadeeth about combining prayers in ‘Arafah and al-Muzdalifah, and on all journeys, and joining the prayers which were missed on the day of al-Khandaq, and so on.  What is meant by the aayah quoted above – and Allaah knows best – is that if you intend to pray and you have broken your wudoo’, then you should do wudoo’. And it was said that this was abrogated by the actions of the Prophet (peace and blessings of Allaah be upon him), but this view is da’eef (weak). And Allaah knows best.  With regard to the words of ‘Umar (may Allaah be pleased with him), “You have done something today that you never did before” – this clearly indicates that the Prophet (peace and blessings of Allaah be upon him) regularly used to do wudoo’ for each prayer, doing that which is best. But on this day he prayed all the prayers with one wudoo’, to show that it is permissible to do so, as he (peace and blessings of Allaah be upon him) said, “I did it deliberately, O ‘Umar.”  Sharh Muslim, 3/177, 178)  And Allaah knows best

if someone who use to go out with boys and now wants to change and has asked for forgiveness and has started to wear a hijaab.will they get forgiven?

Praise be to Allah. Undoubtedly this action which you used to do is one of the forbidden things which are not pleasing to Allaah. Please see question no. 1114.  But the Bounty of Allaah is immense and He is the Most Merciful of those who show mercy. He is more merciful than a mother towards her child. Hence repentance wipes out whatever came before. If a person repents sincerely to Allaah, then Allaah will forgive him. Allaah says (interpretation of the meaning):  “O you who believe! Turn to Allaah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)” [al-Tahreem 66:8] Ibn Katheer said, [the phrase] ‘it may be’ in the case of Allaah means that He will definitely [do that].  And it says in the hasan hadeeth which was narrated by Ibn Maajah from Abu ‘Ubaydah ibn ‘Abd-Allaah from his father that he said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The one who repents from sin is like one who did not sin.’” (al-Zuhd, 4240; classed as hasan by al-Albaani in Saheeh Sunan Ibn Maajah, no. 3427). Undoubtedly when the Muslim turns back to Allaah and repents to Him, this is something which fills the heart with gladness. How can it be otherwise, when Allaah Himself rejoices over that? It says in the hadeeth which was narrated by Imaam Muslim in his Saheeh from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By Allaah, Allaah rejoices more over the repentance of His slave than one of you who finds his lost camel in the wilderness.” (Kitaab al-Tawbah, 4927). So praise Allaah for helping you to repent and for guiding you to the right path. Beware of returning to misguidance after having been guided. You have to remain steadfast and not take lightly any forbidden thing that you did before you repented.  Keep away from bad friends, and be patient and persevere in doing so, because bad friends will do their utmost to hold you back and make you doubt that Allaah has forgiven you. Do not pay attention to anything of that kind, rather strive to draw closer to Allaah by obeying and worshipping Him. Try to find alternative friends among righteous women so that they can help you to follow the path of guidance. We ask Allaah to help you adhere firmly to His religion and His way. And Allaah knows best. May Allaah bless our Prophet Muhammad.

One of them wrote in an article, “Woman is the best decision that Allaah ever made.” What is the ruling on such a comment?

Praise be to Allah. This is disrespectful towards Allaah. Such words, which indicate debauchery and a lack of knowledge of the rights of the Lord, should not be spoken. Allaah has willed and decreed matters which are greater than the creation of woman, such as His Oneness (Tawheed) and His exclusive right to be worshipped.  It is not permissible for a man to look at the beauty of a non-mahram woman, as Allaah says (interpretation of the meaning): “Tell the believing men to lower their gaze (from looking at forbidden things), …” [al-Noor 24:30] A man is permitted to enjoy the beauty of his wife, whom Allaah has blessed him with by causing him to enjoy the pleasure of living with her. There are many other phrases similar to the one mentioned above, written by those who claim to be writing literature but which indicate that they are insolent and that they do not show any respect towards Allaah, that they do not honour the Lord and that they do not know how to speak properly of Him. We must advise these people and fight their falsehood. And Allaah is the Source of strength.

A person died, leaving behind a mother, father and four brothers. How should the inheritance be divided?

Praise be to Allah.There are two views concerning this matter among the scholars.  The first view:  This is the view of the majority, and is the correct view among the Hanbali madhhab. This view states that if there are two parents and a number of siblings, the mother gets one-sixth and the rest goes to the father, because of the words of Allaah (interpretation of the meaning):  “… if the deceased left brothers or (sisters), the mother has a sixth…” [al-Nisaa’ 4:11]  The general meaning of the aayah indicates that the presence of siblings reduces the mother’s share from one-third to one-sixth, whether they inherit or not.  Al-Ramli, who was a Shaafa’i, said: “Know that for a person to be able to prevent another person from inheriting or reduce his share, he should himself be allowed to inherit. Whoever does not inherit for a reason that may be mentioned later cannot prevent anyone from inheriting altogether or decrease the amount he inherits, except in a case such as when brothers are prevented from inheriting by the presence of the father, but the mother’s share is reduced from one-third to one-sixth because of their presence; and when her two children are prevented from inheriting by the presence of their grandfather but their presence reduces the mother’s share to one-sixth; and when there are a husband, a full sister, a mother and a brother from the father’s side, the brother has no share even though when combined with a full sister this reduces the mother’s share to one-sixth.” Nihaayat al-Muhtaaj Sharh al-Minhaaj, part 6, p. 16  The view of the Maalikis is: “Everyone who cannot inherit anyway cannot prevent an heir from inheriting or reduce his share” – except in five cases… the second of which is: parents and siblings, where the mother’s share is reduced to one-sixth and they (siblings) cannot inherit because they are prevented from doing so by the father. See Haashiyat al-‘Adawi, part 2, p. 388  The second view: That she gets one-third along with the brothers whose share is reduced because of the presence of the father. This is the view of some later scholars and it was the view selected by Shaykh al-Islam Taqiy al-Deen Ibn Taymiyyah, but the rest of the scholars differ from him.  Their point is that the siblings do not reduce the mother’s share to one-sixth unless they have the right to inherit – so that they would benefit from reducing the mother’s share. The evidence for this is the aayah (interpretation of the meaning):  “… if the deceased left brothers or (sisters), the mother has a sixth…” [al-Nisaa’ 4:11]  where the father is not mentioned. The ruling here refers to when the mother is on her own with siblings; after the mother is given one-sixth, the rest is to be given to them. Among the contemporary Hanbalis, this view was favoured by Shaykh ‘Abd al-Rahmaan ibn Naasir al-Sa’di, when he said: “The correct view is that the brothers who are prevented from inheriting or whose share is reduced do not prevent the mother from inheriting one-third, because Allaah says (interpretation of the meaning): ‘…if the deceased left brothers or (sisters)…’, meaning heirs. As these brothers who are inheriting are not described as being prevented from inheriting, so none of them can be prevented, because the ruling on the division of inheritance is that the one who does not inherit cannot prevent another from inheriting whether in whole or in part. The reason for reducing the share of the mother is so that they can have a share, but if they are not heirs they cannot prevent anyone else from inheriting.  And Allaah knows best.  See al-Tahqeeqaat al-Maradiyyah by al-Fawzaan, p. 87-88  Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:  Siblings cannot reduce the mother’s share from one-third to one-sixth except if they are heirs, whose share is not prevented by the presence of the father. In the case where there are two parents or two brothers, the mother’s share is one third. The presence of the grandfather prevents the brothers from inheriting, thus the brothers could not reduce the share of the mother because they themselves are prevented from inheriting, according to scholarly consensus. The same applies with regard to parents or the father. This was narrated from Imaam Ahmad and was the view selected by some of his companions, and this was the view of Abu Bakr and others among the Sahaabah (may Allaah be pleased with them). See al-Fataawa al-Kubra, part 5, p. 446 Since there is scholarly dispute on this matter, you should refer to the qaadi (Muslim judge) in your country, because the ruling of the judge will dispel the differences. And Allaah knows best.

What is the ruling on making images, and is there is difference between a three dimensional image and other kinds of images such as photographs, or between pictures showing a complete image of a person and pictures which show only the face and chest and what is around them?

Praise be to Allah. It is clear that image-making is one of the blameworthy actions of the jaahiliyyah which Islam came to oppose. It is well established from clear, saheeh mutawaatir ahaadeeth that it is not allowed, and that the one who does this is cursed and is warned of torment in Hell, as in the hadeeth of Ibn ‘Abbaas which is attributed to the Prophet (peace and blessings of Allaah be upon him): “Every image maker will be in Hell, and a soul will be given to every image which he made so that it might torment him in Hell.” (Narrated by Muslim).  This applies to all images of animate created beings, humans and others. There is no difference between three-dimensional and other images, whether they were taken with cameras or produced by painting, engraving or other methods, because of the general meaning of the ahaadeeth.  Whoever claims that photographs are not included in the general prohibition or that the prohibition applies only to three-dimensional images and those that cast a shadow is making a false claim, because the ahaadeeth concerning that are general in meaning. There is no differentiation between one kind of image and another. The scholars have clearly stated that the prohibition applies to photographs and other kinds of pictures, such as Imaam al-Nawawi, al-Haafiz ibn Hajar and others. The hadeeth of ‘Aa’ishah concerning the story of the curtain is clear, and what it indicates is that an image which is on a curtain is not three dimensional, rather it is a kind of drawing on cloth, but despite that the Messenger (peace and blessings of Allaah be upon him) counted it as trying to match the creation of Allaah.  But if the image is originally incomplete, such as a head-and-shoulders picture, etc., and there is removed from the picture that without which is could not live, then it may be understood from the comments of many of the fuqahaa’ that this is permissible, especially if there is a need for such partial pictures. Whatever the case, one has to fear Allaah as much as one can, and avoid that which Allaah and His Messenger have forbidden. “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine” [al-Talaaq 65:2-3 – interpretation of the meaning]

What is the ruling in a case where a person destroys the property of another? Does the ruling differ according to whether that is done deliberately or otherwise?

Praise be to Allah. Allaah has forbidden aggression against people’s property and taking it unlawfully. He has prescribed that whatever is destroyed unlawfully is to be replaced, even if it is destroyed by mistake. Whoever destroys the property of another person which was sacred (i.e., protected by sharee’ah), and destroys it without the owner’s permission, is obliged to replace it.  Imaam al-Muwaffaq said: “We do not know of any dispute concerning this matter. It is the same regardless of whether that was done deliberately or by mistake, and whether (the person who destroyed it) was told by someone else to do it or not. The same applies if he causes it to be destroyed, such as if he opens a door and causes something which was locked up to be lost, or he tilts a vessel and allows what is inside it to flow out and be lost – he is obliged to replace it. The same applies if he loosens the reins of an animal or ties it up, and it gets lost or dies – he has to replace it. The same applies if he ties up an animal in a narrow street, resulting in a person stumbling over it and dying or being injured as a result – he is responsible for that because he transgressed the limits by tying it up in a narrow street. The same applies if he stops his car in the street resulting in another car or a person hitting it, causing harm – he is responsible because of the report narrated by al-Daaraqutni and others, which says that whoever makes an animal stop in the way of the Muslims or in one of their marketplaces, and it steps with its front or back leg on something  – he is responsible. The same applies if he leaves a pile of mud or some wood or rocks in the street, or he digs a hole and that results in a passer-by being killed or injured, or he throws a melon rind or similar thing into the street, or spills water and someone else slips on it and is killed or injured, the one who did that in all cases is responsible, because by doing that he was transgressing.  How lightly these matters are taken nowadays. How often holes are dug in the streets and the way is blocked, and they put obstacles in the roads, and how much harm and damage results from these actions, without anyone watching over such matters and putting them right, to the extent that a person may take over the entire road and use it for his own purposes, annoying and causing harm to passers-by, and not caring at all that he may be sinning by doing that. Another of the cases in which a person is held to be responsible is if he keeps a vicious dog and it attacks a passer-by or kills someone – he is held to be responsible because by keeping this dog he was transgressing.  If he digs a well in his courtyard for his own purposes he is held to be responsible for any harm that this may cause, because he is obliged to maintain it in a manner that does not harm passers-by. If he leaves it without taking proper care of it, then he is transgressing. If he has livestock he has to take proper care of them at night to prevent them from damaging people’s crops; if he leaves them and they do damage someone’s crops, he is held to be responsible for that, because the Prophet  (peace and blessings of Allaah be upon them) decreed that people who have property must take care of it during the day, and whatever is damaged at night, they must be compensated for that.” (Narrated by Ahmad, Abu Dawood and Ibn Maajah). So the owner of an animal is not held to be responsible any damage that was done during the day, unless he sent the animal near a place where it could do damage. Imaam al-Baghawi (may Allaah have mercy on him) said: “The scholars said that whatever is destroyed at night, the owner (of the animal) is held to be responsible for that, because customarily the owners of gardens and orchards guard them during the day, and the owners of livestock guard them at night, so whoever goes against that practice has gone against what is customary. This applies if the owner of the animals is not with them; if he is with them then he is held to be responsible for whatever damage they did.”  Allaah mentioned the story of Dawood and Sulaymaan concerning this matter, as He said (interpretation of the meaning):  “And (remember) Dawood (David) and Sulaymaan (Solomon), when they gave judgement in the case of the field in which the sheep of certain people had pastured at night; and We were witness to their judgement. And We made Sulaymaan (Solomon) to understand (the case); and to each of them We gave Hukm (right judgement of the affairs and Prophethood) and knowledge…” [al-Anbiya’ 21:78] Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The text of the Qur’aan praised Sulaymaan for his understanding that compensation meant replacing it with something similar. Pasturing the sheep at night means taking them out to graze at night, which took place in a vineyard. Dawood ruled that the value of what had been destroyed should be paid in compensation. He thought that the sheep were equal in value to the destroyed crops, and he wanted to give them to the owner of the cultivated field. But Sulaymaan ruled that the owners of the sheep were obliged to pay compensation, and that they should repay in kind, by tending the field until it was restored to its former state. He also took into account the benefits that would be lost whilst the field was being restored, so he ruled that the owners of the garden were to be given the livestock and that they could take what the produced until it was equivalent to the produce of the garden. They could benefit from the produce of the sheep in place of the produce of the garden which they had lost. He found that what the sheep produced during this period would be equivalent to what the garden would have produced. This is the knowledge which Allaah gave exclusively to Sulaymaan and for which He praised him.”  If the animal is under the control of a rider or of a person who is leading it or driving it, then he is responsible for any damage that it may cause with its front legs or mouth, but not for any damage that it may cause with its back legs, because of the hadeeth, “There is no compensation for the back legs.” According to the report of Abu Hurayrah, (the hadeeth is), “There is no compensation for the back legs of a dumb animal.” The animal is described as dumb because it does not speak. Compensation here refers to compensation for damage done by the animal.  Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “In the case of every dumb animal – such as cattle, and sheep – there is no compensation for damage done by the animal if it did it by itself (i.e., was not under the control of anyone), such as if it ran away from the person under whose control it was and it did some damage. No one is obliged to pay any compensation, so long as it was not vicious and its owner was not being negligent about restraining it at night or keeping it away from the markets and gathering-places of the Muslims. More than one of (of the scholars) mentioned that there is no compensation to be paid if the animal had escaped and was going by itself without anyone leading it or driving it, except in the case of savage animals.”  If it attacks a human being or another animal, and the only way of warding it off is by killing it, and it is killed, then there is no obligation to pay compensation, because it was killed in self-defence, and defending oneself is permissible. So he does not have to pay compensation for the consequences and because he killed it in order to ward off its evil; if he killed it in order to ward off its evil, then the attacker is the one who has killed himself.  Shaykh Taqiy al-Deen said: “He has to defend himself from the one who is attacking him, and if he can only do that by killing him (the attacker), then he has the right to do that, according to the consensus of the Fuqahaa’”.  Among the items for which there is no obligation to pay compensation if they are destroyed are: musical instruments; crosses; vessels for wine; books of misguidance, myths and promiscuous material, because Ahmad narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) told him to take a dagger then they both went out to the market of Madeenah in which there were wineskins that had been brought from Syria. (Ibn ‘Umar) tore them open in the presence of the Prophet (peace and blessings of Allaah be upon him) spilled their contents, and he commanded his companions to do likewise.” This hadeeth indicates that it is required to destroy them and that no compensation for that is due. But their destruction must be done on the authority of the ruler and under his supervision, so as to protect people’s interests and avoid mischief.

I want to take my young son, who has not yet reached adolescence, on Hajj. Will his Hajj be accepted?.

Praise be to Allah.The scholars are agreed that Hajj and ‘Umrah are not obligatory for those who have not yet reached adolescence, because the Pen is lifted from children, as the Prophet (peace and blessings of Allaah be upon him) said: “The Pen is lifted from three (i.e., their deeds are not recorded): a child until he reaches adolescence; an insane man until he comes to his senses; and one who is asleep until he wakes up.” Narrated by Abu Dawood, 4403; Ibn Maajah, 2041.  With regard to the validity of a child’s Hajj, the correct view is that his Hajj is valid and he will be rewarded for it. This is the view of the majority of scholars, and it was narrated that there is consensus on this point.  Ibn ‘Abbaas narrated that the Prophet (peace and blessings of Allaah be upon him) met some riders in al-Rawha’ and said, “Who are these people?” They said, “Muslims.”  They said, “Who are you?” He said, “The Messenger of Allaah.”  A woman lifted up a child and said, “Is there Hajj for him?” He said, ‘Yes, and you shall have a reward.” Narrated by Muslim, 1336.  See also question no. 14621  For more information see Manaasik al-Subyaan, p. 6.

I study in USA. When I go to my University I cover myself with loose clothes and wear hijab. But, still that University is coeducation. I try to avoid talking to Non Mahram but sometimes I have to talk to them.  I want to complete my education here and then want to live in some Islamic country. Is it right for me to study in USA? Does this hadith "Even if u have to go to China to earn knowledge, go" applies to woman too?

Praise be to Allah.With regard to girls studying in these mixed societies and in this corrupt environment, please see the answer to Question # 5384 . With regard to the hadeeth mentioned, “Seek knowledge even if you have to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in Da’eef al-Jaami’: “(It is) fabricated.” (no. 906).  The proven hadeeth is that which was narrated by Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.” And Allaah knows best.

There is a common practice here in the west, that at christmas time some non-muslims, young and old, get together and gather all of their names, put them in a hat and have all of the names mixed up, then each person choses the name of another person who they will give a gift to on christmas day.   This is called chris kringle.   This basic idea was taken on by a group of sisters last year and now they want to take this practise on this year also for the end of eid.  All that the practice consists of, is each sister randomly assigned another sister for whom she must buy a gift of a set value ($20 ) Some of the sisters invloved beleive that this practsie is tashabu of the kufar, is this correct?

Praise be to Allah.What some sisters have said to you, that this action is something that is not permitted, is correct, because it involves imitating the kuffaar in two ways.  Firstly it involves celebrating this festival, which is something that is haraam according to sharee’ah, including offering gifts on this festival.  Secondly, it involves imitating the kaafirs in these customs on the day of their celebration of that innovated festival.  In Islam we have only Eid al-Fitr and Eid al-Adhaa. Any other festivals that have been innovated besides these two amount to nothing, especially if they are the religious festivals of other religions or groups that are beyond the pale of Islam.  Please see Question no. 947  This matter opens the door to bid’ah, and it comes under the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever innovates anything in this matter of ours that is not part of it will have it rejected.” (Narrated by al-Bukhaari, al-Sulh 2499; Muslim, 1718). And Allaah knows best.

I have exam in ramadan for 6 hours and half,continous with 45 minutes break during the exam.I took this exam last year,but I didn't concntrate because I was fasting.    can I break my fast in this day of my exam?

Praise be to Allah.It is not permissible to break the fast for the reason you mention, rather it is haraam, because it is not included in the reasons for which one is allowed not to fast in Ramadaan.  From Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 240  It should be noted that fasting in Ramadaan is an obligation upon every accountable Muslim, and no one is excused from fasting at the time of fasting except for those who have valid excuses, who are granted the concession of being allowed not to fast, such as the sick, travelers, pregnant and breastfeeding women, the very old and those who are forced to break their fast.

First of all I must make clear that I have read your articles related to this topic. Although I have heard other evidences to suggest that the FACE veil is optional, due to the following: (1)When the ayah was revealed commanding the believing women to cover (24:31) only the wives of the prophet covered themselves with a facial veil. The other Muslim women did not take steps to veil their faces. (2)When some of the sahabah intended to propose to a women they would go and look at her without her knowledge. And of course if she had worn a facial veil they would not have been able to see her? This topic is causing me much confusion please clarify the importance of the niqaab, I only want to do the correct thing for the sake of Allah.

Praise be to Allah.Firstly:  We appreciate your keenness to find out the truth and follow it, and we ask Allaah to show us the truth as truth and enable us to follow it, and to show us falsehood as false and enable us to avoid it. The correct view regarding this matter is that it is obligatory for women to cover all of their bodies in front of men. See question no. 21134.  Secondly:  Your saying that “the rest of the Muslim women did not cover their faces” is not correct. Rather the command to observe full hijab applied to the wives of the Prophet (peace and blessings of Allaah be upon him) and his daughters and the believing women. The evidence for that is the verse in which Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59]  And Allaah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” [al-Noor 24:31] The command in these two verses is general and applies to all believing women.  Al- Bukhaari narrated that ‘Aa’ishah said: “May Allaah have mercy on the first Muhaajir women. When Allaah revealed the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ they tore their aprons and covered their faces with them.” See also question no. 6991.  Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘to draw their cloaks (veils) all over their bodies’ [al-Ahzaab 33:59] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of the covering.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.  The Muhaajir and Ansaari women obeyed this command and covered their faces.  Thirdly:  With regard to a man looking at the woman to whom he wishes to propose marriage, this is part of the Sunnah. Abu Dawood (1783) narrated that Jaabir ibn ‘Abd-Allaah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When any one of you wants to propose marriage to a woman, if he can look at that which will motivate him to go ahead and marry her, then let him do so.’ I proposed marriage to a girl and I used to hide myself until I saw that which motivated me to go ahead and marry her, then I married her.” Classed as hasan by al-Albaani in Saheeh Abi Dawood, no. 1832. In the report narrated by Ibn Maajah it says that he hid in her garden to see her.  This hadeeth indicates that the women of the Sahaabah used to cover their faces, because if it had been the custom for women to uncover their faces, there would have been no need to hide, because he would have been able to see her in any place if she had been uncovering her face.  But because it was the custom for women to cover their faces, he needed to hide. It is well known that if there are no non-mahram men around, a woman does not cover her face, such as when she is in her house or in her garden, as in this hadeeth.  And Allaah knows best.

what is the view on people who take parts/quotes from the Qu'ran and sell them in frames/posters/books for profit? Where the profit obtained goes towards aiding an Islamic event/organisation/school/society?

Praise be to Allah. We appreciate your keenness to acquire knowledge and ask about issues having to do with calling people to Allah, because calling people without knowledge of Islam may do more harm than good.  With regard to selling these frames and posters, the ruling on selling them will become clear once you understand the ruling on hanging up these items.  Hanging up frames and cloths containing verses from the Qur’an in homes, schools, clubs, stores and businesses involves a number of things that are objectionable and contrary to Islamic teaching, including the following:  1. They are usually hung up for the purpose of adornment and decorating walls with engravings of verses and adhkaar that are colourfully adorned, and this is diverting the Qur’an from the purpose for which it was revealed, which was to guide, offer beautiful exhortation, to be recited regularly, and so on. The Qur’an was not revealed to adorn walls; rather it was revealed to guide mankind and the jinn. 2. Many people hang up these things for the purpose of seeking blessing (barakah) from them, which is an innovation. The manner of seeking blessing or barakah that is prescribed is by reading the Qur’an, not by hanging it up or putting it on shelves and turning it into frames and 3-D objects. 3. That is contrary to the practice of the Prophet (blessings and peace of Allah be upon him) and the Rightly-Guided Caliphs (may Allah be pleased with them) who succeeded him. They did not do that, and all good is in following them, not in introducing innovations. Rather history bears witness in the lands of Andalusia, Turkey and elsewhere, that adornment and making these plaques and decorations, and carving verses into the walls of houses and mosques only occurs during periods of Muslim weakness and decline. 4. Hanging up these things is a means that leads to shirk, because some people regard these frames and hangings as amulets that protect the house and its occupants from evil and troubles. This is a shirki belief that is haraam. The One Who actually gives protection is Allah, may He be glorified and exalted, and one of the means of seeking His protection is to recite Qur’an and adhkaar with humble focus and certain faith. 5. Writing these things comes under the heading of using the Qur’an as a means for business and earning more money. The Qur’an should be protected from being subjected to such things. It is well-known that in some cases, buying these frames comes under the heading of extravagance and wasteful spending. 6. Many of these frames are plated with gold, which makes it more emphatically prohibited to use them or hang them up. 7. In some cases, these frames clearly reflect tampering or toying with the text, such as writing in very complex and elaborate styles which do not benefit anyone, because they can hardly be read. Some of them are written in the shape of a bird or a man who is prostrating, and other kinds of images of animate beings, which it is prohibited to produce. 8. It is exposing the verses and soorahs of the Qur’an to mishandling and disrespectful treatment. For example, when moving from one house to another, they are piled up with other kinds of furnishings, and other things may be placed on top of them. Such things may also happen when taking them down to paint the walls or clean the house. This is in addition to the fact that they may be hung up in places where acts of disobedience to Allah may be committed, and no attention is paid to the sanctity and dignified status of the Qur’an. 9. Some Muslims who fall short in a religious commitment may hang them up to make them feel that they are undertaking some religious matters, so as to reduce the guilt they feel, even though these things do not avail them anything. To sum up, we should close the door to evil and follow that which was the practice of the leaders of guidance in the first generations, whose people the Prophet (blessings and peace of Allah be upon him) testified are the best of the Muslims in their beliefs and all their religious rulings.  Moreover, if someone were to say “we will never show disrespect towards them, and we will never make them a mere adornment, and we will never exaggerate concerning them; we only intend for them to remind the people in their gatherings,” our response to that is that if we look at real life, will we find that this really happens? Do the people who sit there remember Allah or do they read the verses that are hanging there if they happen to lift their heads and look at them?  Reality tells us that this does not happen; rather what happens is the opposite. In how many rooms where verses are hanging up do the people sitting there do the opposite of what is hanging above their heads, and they tell lies, backbite, mock others, and do and say evil things. Even if we assume that there are some people who may benefit from it, they are very few and that does not affect the ruling on this matter.  The Muslims should turn to the Book of Allah, read it and act upon what is in it. We ask Allah to make the Holy Qur’an the comfort and light of our hearts and a means to console us in our grief and take away our worries.  What I have said above is a summary of what is mentioned in fatwas issued by the senior scholars of the current era, such as Shaykh Ibn Baaz and the Standing Committee for Issuing Fatwas in the Kingdom (of Saudi Arabia), and by Shaykh Ibn ‘Uthaymeen, as in the fatwa issued by the Standing Committee under the leadership of Shaykh Ibn Baaz, fatwas no. 2078 and 17659.  Based on the above, you should not sell these frames, because by doing so you may end up committing some infractions that have been mentioned by the scholars, and you may be a cause of other people falling into some such things.  We ask Allah to guide us and you.

  I have divorced my wife and married another one; at the time of intercourse I felt something strange like black magic (sihr) was done to me. I consulted a Shaykh and he gave me a strange prescription. My questions are: Why couldn’t I have intercourse with my new wife? What is the ruling on that Shaykh who is not using Qur’an to cure people from black magic (sihr)? I need your FATWA jazakum Allah khyara.

Praise be to Allah.The answer is: If your old wife admitted doing this or it is definitely proven that she did it, then she has committed a great evil, indeed it is kufr (disbelief) and misguidance, because what she did was forbidden sihr (witchcraft or magic), and the one who does that is a kafir (non-Muslim), as Allah says (interpretation of the meaning):  “They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman. Sulayman did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew.” [2:102]  This ayah (verse) indicates that witchcraft is kufr (disbelief) and that the one who practices it is a kafir. Those who practice witchcraft learn that which harms them and does not benefit them. One of their aims is to separate a man and wife, and they will have no chance before Allah on the Day of Resurrection – i.e., they will have no hope of salvation. According to a saheeh hadeeth (authentic narration) narrated from the Messenger of Allah (peace and blessings of Allah be upon him), he said, “Avoid the seven things which will lead to doom.” He was asked, “What are they, O Messenger of Allah?” He said: “Associating anything with Allah; witchcraft; killing a soul whom Allah has forbidden us to kill unlawfully; consuming riba (usury, interest); consuming the orphan’s wealth; fleeing the battlefield; and slandering chaste but innocent believing women.”  With regard to the Shaykh who gave you the remedy, it appears that he is a practitioner of witchcraft like the woman, because no one knows about actions of witchcraft except others who do the same. He is also one of the fortune-tellers and soothsayers who are known for their claims to know many matters of the unseen. The Muslim must beware of them and not believe their claims to know the unseen, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever comes to a fortune-teller and asks him about anything, his prayers will not be accepted for forty days.” [Muslim]. And the Prophet (peace and blessings of Allah be upon him) said: “Whoever comes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).”  So you have to repent and regret what you have done, and tell the head of the organization and the head of the court about this Shaykh and your old wife, so that the court and organization will take action to deter them.  If something like this happens to you again then ask the scholars of sharee’ah (Islamic law) to tell you of the remedy prescribed in sharee’ah. If what happened to you has now gone, then praise be to Allah, otherwise let us know so that we can tell you of the remedy prescribed in sharee’ah. May Allah bless you and us with understanding of Islam and steadfastness in our religion, and may He keep us safe from that which goes against it, for He is the Most Generous, Most Kind.  And peace be upon you and the mercy of Allah and His blessings.

I killed a Rabbit by shooting it for the purpose of practicing my aim. I buried it afterward. I deeply regret what I did. What is the Islamic Ruling on that?

Praise be to Allah. Undoubtedly this action that you did is something which is forbidden according to sharee’ah and is not permitted. This is a form of tormenting animals which the Prophet (peace and blessings of Allaah be upon him) forbade.  1.It was narrated in the hadeeth from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A woman was punished for a cat which she imprisoned until it died, and she entered Hell because of that. She did not feed it or give it water when she imprisoned it, and she did not leave it free to eat of the vermin of the earth.” (Narrated by al-Bukhaari, 2236; Muslim, 2242). Al-Nawawi said: the apparent meaning of the hadeeth is that she went to Hell only because of this sin. 2.It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that he entered upon Yahyaa ibn Sa’eed and one of Yahyaa’s sons had tied up a hen and was shooting at it. Ibn ‘Umar walked over to him and untied it, then he brought it and the boy and said, “Do not allow your boys to tie up birds in order to kill them, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding the tying up of animals or other creatures in order to kill them.” (Narrated by al-Bukhaari, 5195; Muslim, 1958. The version narrated by Muslim says, “The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed those who do that.”) 3.It says in another hadeeth which was narrated from Ibn ‘Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not use anything in which there is a soul as a target.” (Narrated by Muslim, 1957). Al-Nawawi said:  The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade detaining or tying up animals (for the purpose of killing them); according to another report, ‘Do not take anything in which there is a soul as a target.’ The scholars said that tying up animals means restraining them whilst they are still alive in order to use them as targets and so on. The words ‘Do not take anything in which there is a soul as a target’ means do not use living animals as targets for shooting as targets made of leather and so on are used. This prohibition means that doing this is haraam. Hence the Prophet (peace and blessings of Allaah be upon him) said, according to the report narrated by Ibn ‘Umar which follows this report: “Allaah cursed the one who does that.” And because it is torturing animals, a waste of their [animals’] lives, a waste of money, causing the animal to die without slaughtering it in the proper Islamic manner if it is an animal whose meat may be eaten, and wasting an animal from which benefit may be derived in other ways if it is an animal whose meat may not be eaten.  Sharh Muslim, 13/108  You must repent sincerely to Allaah from this deed and seek His forgiveness, and do lots of good deeds so that Allaah will forgive your sin.  And Allaah is the Guide to the straight path.

Are the rulers who rule by something other than that which Allaah has revealed considered to be kaafirs? If we say that they are Muslims, then what do we say about the aayah (interpretation of the meaning):  “And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws” [al-Maa'idah 5:44] ?

Praise be to Allah.The rulings on those who rule by something other than that which Allaah has revealed vary according to their beliefs and actions. Whoever rules by something other than that which Allaah has revealed, thinking that it is better than the sharee’ah of Allaah, is a kaafir according to all the Muslims. The same applies to the one who refers for judgement to man-made laws instead of the laws of Allaah and thinks that this is permissible. Even if he says that referring for judgement to the sharee’ah is better, he is still a kaafir because he has permitted that which Allaah has forbidden.  But the one who rules by something other than that which Allaah has revealed because he is following his own whims and desires, or because of a bribe, or because there is enmity between him and the one against whom judgement is being passed, or for other reasons, knowing that he is disobeying Allaah by doing so and that he should refer to the laws of Allaah for judgement, is considered to be a sinner, one who is guilty of a major sin. He is considered to have committed an act of lesser kufr, lesser wrongdoing (zulm)  and lesser rebellion (fisq), as was narrated from Ibn ‘Abbaas (may Allaah be pleased with him), and from Taawoos and a group of the righteous salaf. This is well known to the scholars. And Allaah is the Source of strength.

What is the ruling on one who trims his beard and makes all parts of it even in length?

Praise be to Allah.It is obligatory to leave the beard alone and let it grow, and not do anything to it, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the mushrikeen.” (Saheeh, agreed upon, narrated from Ibn ‘Umar). Al-Bukhaari (may Allaah have mercy on him) narrated in his Saheeh from ‘Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and leave the beard alone; be different from the mushrikeen.” Muslim narrated in his Saheeh from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians (Zoroastrians).”  All of these ahaadeeth indicate that it is obligatory to leave the beard alone and let it grow, and that it is obligatory to trim the moustache. This is what is obligatory as taught and enjoined by the Prophet (peace and blessings of Allaah be upon him). This was the example set by the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), to be different from the mushrikeen and to avoid resembling them or resembling women.  With regard to the report narrated by al-Tirmidhi (may Allaah have mercy on him), that the Prophet (peace and blessings of Allaah be upon him) used to trim something from the length and breadth of his beard, this is a false report according to the scholars, and it is not a saheeh report from the Prophet (peace and blessings of Allaah be upon him). Some people clung to this hadeeth to prove their point, but it is a report which is not saheeh, because its isnaad includes ‘Umar ibn Haaroon al-Balkhi, who was accused of lying.  It is not permissible for the believer to pay any attention to this false hadeeth, or to take what some of the scholars say as a concession. The Sunnah applies to everyone, and Allaah says (interpretation of the meaning):  “He who obeys the Messenger (Muhammad), has indeed obeyed Allaah” [al-Nisa’ 4:80]  “Say: ‘Obey Allaah and obey the Messenger, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allaah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)’” [al-Noor 24:54]  “O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination” [al-Nisa’ 4:59]

Why is it that when people get married the women has to do what the man says ?

Praise be to Allah.What the Muslim has to do when he learns the ruling of Islam is to submit to it and believe in it even if he does not know the wisdom behind it. Allah says (interpretation of the meaning):  “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error” [al-Ahzaab 33:36] He should be certain that there is the utmost wisdom behind all the rulings of Islam, but that wisdom may be hidden and he may not understand it. In that case he should realize that this is due to his lack of knowledge and the shortcomings of human intellect, which is not free of defects.  When a man and a woman come together in marriage and live together, there are bound to be differences in opinion between them, and one party must have the final say in order to resolve the issue, otherwise the differences will multiply and disputes will increase. So there has to be someone in charge, otherwise the marriage will founder.  Hence Islam made the husband the protector and maintainer of the wife and gave him the responsibility of heading the household, because he is more perfect in rational thinking than her in most cases. This means that it is obligatory for her to obey him. Allah says (interpretation of the meaning):  “Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisaa’ 4:34]  Among the reasons for that are the following:  1 – Men are more able to bear this responsibility, just as women are more able than men to take care of the children and the household affairs. So each of them has his or her natural role and position.  2 – In Islam, men are obliged to spend on their wives; the wife does not have to work or earn a living. Even if she has an independent income or she becomes rich, the husband is still obliged to spend on her as much as she needs. Because he bears the responsibility of spending, he is made the protector and maintainer of his wife and is put in charge (of the household).  Hence we see chaos in the societies which go against that: men do not shoulder the responsibility of spending on their wives, and wives are not obliged to obey their husbands; they go out of the home whenever they want and leave the marital nest empty and neglect their children. A woman has to work hard even if that is at the expense of her house and family.  We should also take note of the following points:  1 – The woman will be rewarded by Allah for her obedience to her husband.  2 – This obedience should not involve disobeying Allah. The Prophet (peace and blessings of Allah be upon him) said: “There is no obedience to any created being if it involves disobedience towards the Creator.”  3 – Just as the husband has the right to be obeyed, Islam also tells him to treat his wife kindly. Allah says (interpretation of the meaning):  “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable” [al-Baqarah 2:228] So he should not mistreat or oppress her, or issue harsh commands to her. Rather he should deal with her in a wise manner, and tell her to do things which are in her interests, his interests and the interests of the household, in a kind and gentle manner.  The Prophet (peace and blessings of Allah be upon him) said: “The best of you is the one who is best to his wife, and I am the best of you to my wives.”.

According to a hadeeth about the father’s rights over his son, the Prophet (peace and blessings of Allaah be upon him) said: “You and your wealth belong to your father.” Does this apply to daughters who work and earn a good salary, if her father is not in any real need, so long as she is under his care?.

Praise be to Allah.This hadeeth includes both sons and daughters. This is also indicated by the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) in which the Prophet (peace and blessings of Allaah be upon him) said: “The best of that which you consume is that which you earn, and your children are part of that which you earn.” Narrated by the five. But that is subject to the condition that this does not cause any harm to the child, whether male or female, because the Prophet (peace and blessings of Allaah be upon him) said: “there should be neither harming nor reciprocating harm.” And there is other evidence which says the same thing. And the father should not take for the purpose of accumulation, rather he should just take what he needs.  May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

I am a new muslim. Following is the few question that i wish to know, some of the question is sounds very stupid i suppose.   1. When i pray what should i say.   2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a haram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it.   3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted.   4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it.   5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray.   6. Is all the seafood is haram or halal.

Praise be to Allah.Firstly:  We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learning.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do not know is stupid, rather it is something that is necessary and a person is to be commended for doing so. Secondly:  With regard to the questions that have to do with prayer, you will find under question no. 13340 a detailed answer describing the prayer and what is to be said in it.  Thirdly:  With regard to reciting Qur’aan in Arabic or another language, you will find under question no. 3471 a detailed answer concerning this matter. We advise you to try hard to learn Arabic, at least Soorat al-Faatihah and the pillars and essential parts of prayer. That should be easy, either by learning it from a Muslim who knows it by heart and can read it well, or by going to a website on the Internet that has audio recordings of the Holy Qur’aan and listening to it and memorizing it from that.  Fourthly:  With regard to missing prayers, one of the following two scenarios must apply:  1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”  This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused.  2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon).  So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning): “Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103] With regard to repentance, you will find a detailed answer under question no. 14289 on this website.  With regard to meat that has been slaughtered by a non-Muslim, you will find an answer under question no. 10339.  With regard to your question about seafood, it is all halaal in principle, because Allaah say (interpretation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves” [al-Maa'idah 5:96]  We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.

i have a doubt to ask. once my toilet was jammed with tissue papers.i flushed the toilet to remove it but with no success.finally i put my right hand deep inside the toilet may be some portion above the wrist but below the elbow was dipped. i want to know in this case is it necessary to have bath to be pure or washing hands with soap and water and making wudoo would suffice .will the prayers be valid this way. i read your ques and ans and i also read in which case bath is necessary but i want to clear this doubt which makes me nervous. i would like you to ans this ques to clear my doubts.

Praise be to Allah.If a person gets something impure on his body or clothes and he has wudoo’, then his wudoo’ is not broken by that, because none of the things that break wudoo’ have happened. But all that he has to do is to wash this impurity from his body or clothes, and pray with that wudoo’. There is nothing wrong with him doing that.  See al-Muntaqaa fi Fataawa Shaykh Saalih al-Fawzaan, part 3, p. 23  See also the answer to question # 5212.  When removing the impurity you have to do that with the left hand, not the right. If you need to immerse your hand in impure water for a reason – such as unblocking pipes or toilets – as mentioned in the question, do not use your hand directly, wear gloves or something similar. If you must touch the impurity then use your left hand, not your right.  And Allaah knows best.

I keep having pimples and acne on my face.  I know that blood which comes out of the wound, if it flows, is unclean and one has to repeat the wudu.  My question is: sometimes after the blood comes out, there is water-like material from the wound.  Is that water-like material (which is of water's color) also unclean?  Does one have to repeat the wudu after it too?

Praise be to Allah.To learn more about the ruling on the impurity of blood, please see these answers: 2570  and 2176 .  Some of the scholars said that if water (pus) from wounds is a small amount, it does not invalidate wudu, but if it is a large amount then it does invalidate wudu .  A group of scholars – including al-Shafi`i and Imam Ahmad, according to one report narrated from him, and the seven jurists – said that anything that comes out from anywhere other than the front and back passage does not invalidate wudu, whether it is a small amount or a large amount, apart from urine and feces.  They quoted the following as evidence for that:  The basic principle is that it does not break wudu ; whoever claims that something breaks wudu has to produce evidence. The fact that it is pure is indicated by the Shar`i evidence, and whatever is indicated by Shar`i evidence cannot be changed except by further Shar`i evidence. We do not go beyond that which is indicated by the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), because we worship Allah according to His Shari`ah and not according to our whims and desires. We have no right to oblige the slaves of Allah to do wudu when it is not required, or to excuse them from doing wudu when it is required. (See al-Sharh al-Mumti’ by Ibn ‘Uthaymin, part 1, p. 224) And Allah knows best.

When two men say fard salah in jamaa , the one who leads stands on left, the one who follows(on the right side) should he stand a  little behind or in straight line.

Praise be to Allah.You should make a straight line. This is indicated by the hadeeth of al-Nu’maan ibn Basheer, who said: “The Prophet SAWS (peace and blessings of Allaah be upon him) said: “Make your rows straight, or Allaah will alter your faces.” [?] (Narrated by al-Bukhaari, al-Adhaan, 676). If the imaam and the one who is following him stand to pray, they should form one row, and the imaam should not stand ahead of the one who is following him. Because the Prophet SAWS (peace and blessings of Allaah be upon him)  took hold of Ibn ‘Abbaas by the back of his head and made him stand to his right, but it was not narrated that he made him stand a little further back. The imaam and the one who is following him are considered to form a row, and if they are considered to form a row then it is prescribed for them to make the row straight, which means that neither of them should stand to the front of the other. See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 3, p. 10-12 Imaam Ahmad narrated in his Musnad that Ibn ‘Abbaas said: “I came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) at the end of the night and prayed behind him. He took my hand and drew me to stand in line with him, and when the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) turned back to his prayer, I took a step backwards. The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) prayed, and when he had finished his prayer, he said to me, ‘What is the matter? I made you stand in line with me, then you took a step backwards.’ I said, ‘ O Messenger of Allaah, is it right for anyone to pray in line with you when you are the Messenger of Allaah to whom Allaah has given …?’ (2902. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 2590). Al-Albaani (may Allaah have mercy on him) said: This hadeeth contains an important point of fiqh, which is that the Sunnah is for the one who is praying with the imaam to stand to his right and in line with him, not in front of him or behind him, unlike the view of some madhhabs which say that he should stand a little way behind the imaam, so that his toes are in line with the heel of the imaam. This, as you can see, goes against this saheeh hadeeeth. See Silsilat al-Ahaadeeth al-Saheehah, vol. 6, p. 174. And Allaah knows best. May Allaah bless our Prophet Muhammad.

There is a person who is sick with cancer, and the doctors have been unable to treat him successfully. He has left the hospital to spend his remaining time with his family. His condition is deteriorating daily. What do you advise him to do?

Praise be to Allah. Al-Nawawi said:  The sick person should strive to have a good attitude and avoid arguing and disputing concerning worldly matters. He should bear in mind that this is the end of his time in the realm of deeds, and he should end it with good deeds. He should seek the forgiveness of his wife, children, all his family, neighbours and friends, and all those with whom he had dealings or with whom he was friends or had any kind of connection, and ensure that they hold nothing against him. He should focus on reading Qur’aan, reciting Dhikr, and reading stories about the righteous and how they were at the time of death. He should observe regular prayer and avoid impurity (najaasah), and take care of other religious duties. He should not accept the advice of those who try to turn him away from these things, for this is something with which he will be tested, and this person who tries to do this is an ignorant friend and a secret enemy. He should advise his family to bear his loss with patience and not to wail over him or to weep excessively. He should advise them not to do any of the bid’ahs (innovations) that are customarily done at funerals. He should ask them to make du’aa’ for him. And Allaah is the Source of strength.

I have previously stopped listening to music, by me not putting it on, but I hear it at school and other places, where I try not to enjoy it but sometimes I do? Would that count as listening, and would I be accounted for it or not?

Praise be to Allah. There is a difference between the one who listens to music and the one who hears it. The one who listens to songs hears them deliberately, wants to hear them and enjoys that, whereas the one who only hears the sound that reaches him, without wanting or intending to do so, such as when riding in an airplane or a bus in which there is music, or who goes to the marketplace and hears that from some stores without wanting or intending to listen to it. There is a difference between the latter and the one who sits down to listen to and enjoy this haraam thing.  Hence Shaykh al-Islam (Ibn Taymiyah) said: The command and the prohibition have to do with listening. Merely hearing something is like seeing; it has to do with the intention behind seeing, not what happens without a person choosing it…. The same applies to committing sin through the five senses of hearing, sight, smell, taste and touch; the commands and prohibitions are connected to what a person intends and does, but whatever happens without him choosing it, there is no command or prohibition with regard to that. (Majmoo’ al-Fataawa, part 5, p. 566)  One has to denounce that evil as much as possible, but if he cannot do that, then he should denounce it in his heart. One of the things implied by denouncing it in one’s heart is not remaining in a gathering or a place where that evil is happening, if one is able to leave.  With regard to listening to it, one must strive against that as much as possible and seek refuge with Allaah from the Shaytaan, and remember Allaah. Then Allaah will take that away from you. If that makes your heart attracted to it, then you should keep away from those parts of the school. If it will not cause you a lot of trouble to miss some of those classes in which these things happen then you should not attend them. You have to remember that Allaah is always watching and fear Him, for whoever fears Allaah, Allaah will give him a way out. Allaah says (interpretation of the meaning):  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)” [al-Talaaq 65:2] And Allaah is the Source of strength.

What is the point of mentioning the dog in the story of the people of the Cave?

Praise be to Allah. Shaykh al-Shanqeeti (may Allaah have mercy on him) said:  Note that Allaah mentions this dog in His Book, and says that he was stretching forth his two forelegs at the entrance to the Cave [al-Kahf 18:18], in the context of referring to their high status. This indicates the great benefit to be gained by keeping company with righteous people. Ibn Katheer (may Allaah have mercy on him) said in his commentary on this aayah:  “Their dog was included in their blessing, so he slept as they slept in that situation. This is the benefit of keeping company with righteous people, so this dog was mentioned and was given status too.”  This meaning is also indicated by the hadeeth of the Prophet (peace and blessings of Allaah, in which he said to the one who said that he loved Allaah and His Messenger, “You will be with those whom you love.” (Agreed upon, from the hadeeth of Anas).  From this it may be understood that keeping company with bad people causes a great deal of harm, as Allaah explained in Soorat al-Saaffaat, where He says (interpretation of the meaning):  “A speaker of them will say: Verily, I had a companion (in the world), Who used to say: Are you among those who believe (in resurrection after death). (That) when we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to our deeds)? (The speaker) said: Will you look down? So he looked down and saw him in the midst of the Fire. He said: By Allaah! You have nearly ruined me. Had it not been for the Grace of my Lord, I would certainly have been among those brought forth (to Hell)” [al-Saaffaat 37:51-57]

I would like to know some of the ahadith which speak of the virtues of Jumu`ah prayer.

Praise be to Allah.Many hadiths have been narrated from the Prophet (peace and blessings of Allah be upon him) which explain the virtues of Jumu`ah prayer. For example:  Muslim (233) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “The five daily prayers, and from one Jumu`ah to the next, are an expiation for whatever sins come in between, so long as one does not commit any major sin.”  Abu Hurayrah narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever does ghusl then comes to Jumu`ah, and prays as much as Allah decrees for him, then listens attentively until the khutbah (Friday Sermon ) is over, then prays with him (the imam), will be forgiven for (his sins) between that and the next Jumu`ah and three more days.” Narrated by Muslim, 857  Al-Nawawi said:  “The scholars said that what is meant by his being forgiven between the two Jumu`ahs and three more days is that a good deed is worth ten like it, so he will be rewarded with ten hasanahs for each of the good deeds that he did on Friday . Some of our companions said: what is meant by what is between the two Jumu`ahs is from the Jumu`ah prayer and the khutbah until the same time on the following Friday , so that it will be seven days, no more and no less, then three days are added making ten in all.”  Coming early to Jumu`ah brings a great reward.  Al-Bukhari (814) and Muslim (850) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever does ghusl on Friday like ghusl for major ritual impurity, then goes to the prayer (in the first hour, i.e., early), it is as if he sacrificed a camel. Whoever goes in the second hour, it is as if he sacrificed a cow; whoever goes in the third hour, it is as if he sacrificed a horned ram; whoever goes in the fourth hour, it is as if he sacrificed a hen; and whoever goes in the fifth hour it is as if he offered an egg. When the imam comes out, the angels come to listen to the khutbah.”  If a person walks to Jumu`ah prayer, for every step he will have the reward of fasting and praying qiyam for one year.  Aws ibn Aws al-Thaqafi narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever does ghusl on Friday and causes (his wife) to do ghusl, and sets out early, and comes close to the imam and listens and keeps quiet, for every step he takes he will have the reward of fasting and praying qiyam for one year.” (Narrated by al-Tirmidhi, 496; classed as sahih by al-Albani in Sahih al-Tirmidhi, 410)  Ibn al-Qayyim said in Zad al-Ma’ad, 1/285:  (“Causes (his wife) to do ghusl” means has intercourse with his wife. This is how it was interpreted by Waki’.) Al-Hafiz ibn Hajar (may Allah have mercy on him) said, after quoting the hadiths which speak of the virtues of Jumu`ah prayer:  “What we have quoted, when taken all together, indicates that the expiation of sins from one Friday to the next is subject to all the conditions mentioned above being met, namely doing ghusl, cleaning oneself, putting on perfume, wearing one's best clothes, walking in a calm and dignified manner, not stepping over people, not pushing between two people, not offending others, praying nafl prayers, listening attentively and avoiding idle speech.” And Allah knows best.