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

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

Can a muslim celebrate a non muslim holiday like Thanksgiving?

Praise be to Allah.Greeting the kuffaar on Christmas and other religious holidays of theirs is haram, by consensus, as Ibn al-Qayyim, may Allah have mercy on him, said in Ahkaam Ahl al-Dhimmah: "Congratulating the kuffaar on the rituals that belong only to them is haram by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allah." Congratulating the kuffaar on their religious festivals is haram to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not aceept the rituals of kufr or congratulate anyone else for them, because Allah does not accept any of that at all, as He says (interpretation of the meaning): "If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . ." [al-Zumar 39:7] ". . . This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . . ." [al-Maa’idah 5:3] So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise. If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allah sent Muhammad (peace and blessings of Allah be upon him) to the whole of mankind. Allah says (interpretation of the meaning): "Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85] It is haram for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations. Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak." Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion. Allah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent. Majmoo’ah Fatawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369)

Will a person who loves Allah enter Hell? There are many non-Muslims such as Jews and Christians who love Allah, and similarly there are immoral Muslims who love Allah. They would never say that they hate their Lord. Can you clarify this matter?

Praise be to Allah.Ibn Al-Qayyim (may Allah have mercy on him) said regarding this matter: “There are four kinds of love , which we must differentiate between, and those who go astray do so because they do not make this distinction.  The first of them is loving of Allah, but this alone is not sufficient to save a person from the punishment of Allah or to earn His reward. The Mushrikun (polytheists), worshippers of the cross, Jews and others all love Allah.  The second is loving that which Allah loves. This is what brings a person into Islam and out of disbelief. The most beloved of people to Allah are those who are most correct and most devoted in this kind of love.  The third kind is loving for the sake of Allah , which is one of the essential components of loving that which Allah loves. Loving that which Allah loves cannot be complete until one also loves for the sake of Allah .  The fourth is loving something alongside Allah, and this  is polytheistic love. Whoever loves something along with Allah, not for His sake or through His love or for it, has taken another as an equal with Him. This is the love of the polytheists.  There remains a fifth kind of love which has nothing to do with our topic; this is the natural love which is a person’s inclination towards that which suits his nature, such as the love of a thirsty person for water or of a hungry person for food, or the love of sleep, or of one’s wife and children. There is nothing wrong with this unless it distracts a person from remembering Allah and keeps him from loving Him. Allah says (interpretation of the meanings): “O you who believe! Let not your properties or your children divert you from the remembrance of Allah.” [Al-Munafiqun 63:9] “Men whom neither trade nor sale (business) diverts from the remembrance of Allah.” [An-Nur 24:37]” (Al-Jawab al-Kafi, 1/134) Ibn Al-Qayyim ( may Allah have mercy on him) also said : “The difference between loving for the sake of Allah and loving something alongside Allah is one of the most important distinctions. Everyone needs to make this distinction and is indeed obliged to do so. Loving for the sake of Allah is a sign of the perfection of faith, but loving something alongside Allah is the essence of shirk (polytheism).  The difference between them is that a person’s love for the sake of Allah is connected to his love of Allah; if this love becomes strong in his heart, this love dictates that he will love that which Allah loves. If he loves that which his Lord loves and he loves those who are the friends of Allah, this is love for the sake of Allah. So he loves His Messengers, Prophets, angels and close friends because Allah loves them, and he hates those who hate them because Allah hates those people.  The sign of the love and hatred for the sake of Allah is that his hatred for the one whom Allah hates will not turn into love merely because that person treats him kindly, does him a service or meets some need he has; and his love for those whom Allah loves will not turn to hatred simply because that person does something that upsets or hurts him, whether it is done by mistake or deliberately, in obedience to Allah or because the person feels that he has a duty to do it for some reason, or because the person is a wrongdoer who may yet give up his wrongdoing and repent.  The entire religion revolves around four principles: love and hatred, and stemming from them, action and abstinence. The person whose love and hatred, action and abstinence, are all for the sake of Allah, has perfected his faith so that when he loves, he loves for the sake of Allah, when he hates, he hates for the sake of Allah, when he does something, he does it for the sake of Allah, and when he abstains from something, he abstains for the sake of Allah. To the extent that he is lacking in these four categories, he is lacking in faith and commitment to religion. This is in contrast to the love of things alongside Allah, which is of two types. One is diametrically opposed to the principle of Tawhid (Oneness of Allah) and is shirk; the other is opposed to perfection of sincerity and love towards Allah, but does not put a person beyond the pale of Islam. The first kind is like the love of the Mushrikun for their idols and gods. Allah says (interpretation of the meaning): “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah.” [Al-Baqarah 2:165] These Mushrikun love their idols and gods alongside Allah as they love Allah. This love and devotion is accompanied by fear, hope, worship and supplication. This love is pure Shirk which Allah does not forgive. Faith cannot be perfected unless a person regards these idols as enemies and hates them intensely, and hates the people who worship them, and regards them as enemies and strives against them. This is the message with which Allah sent all His messengers and revealed all His Books. He created Hell for the people of shirk who love these rivals, and He created Paradise for those who strive against them and take them as enemies for His sake and to earn His Pleasure. Anybody who worships anything from the vicinity of the Throne to the lowest depths of the earth and takes a god and a supporter besides Allah and associates other beings in worship with Him, will be disowned by the object of his worship when he is most in need of it [i.e., on the Day of Judgement]. The second kind is love for the things which Allah has made attractive to people, such as women, children, gold, silver, branded beautiful horses, cattle and well-tilled land. People love them with a kind of desire, like the love of the hungry person for food and the thirsty person for water. This love is of three kinds. If a person loves them for the sake of Allah and as a means of obeying Allah , he will be rewarded for that; it will be counted as a part of love for the sake of Allah and a means of reaching Him, and he will still find enjoyment in them.  This is how the best of creation [i.e. the Prophet (peace and blessings of Allah be upon him)] was, to whom women and perfume were made dear in this world, and his love for them helped him to love Allah more and to convey His Message and fulfill His commands.  If a person loves them because they suit his nature and his own desires, but he does not give them preference over that which Allah loves and is pleased with, and he gets them because of his natural inclination, then they come under the heading of things which are permissible, and he will not be punished for that, but his love of Allah and for the sake of Allah will be lacking somewhat. If his sole purpose in life is to get these things, and he gives priority to that over that which Allah loves and is pleased with, then he is wronging himself and following his own desires. The first is the love of al-Sabiqun (those who are foremost in Islam); the second is the love of al-muqtasidun (those who are average) and the third is the love of al-zalimun (the wrongdoers).” (Al-Ruh by Ibn al-Qayyim, 1/254) For more, please see this category: Love of Allah  And Allah knows best.

What is ‘Aqeedah? I kindly request you to explain this to me.

Praise be to Allah.What is ‘Aqeedah? ‘Aqeedah refers to those matters which are believed in, with certainty and conviction, in one’s heart and soul. They are not tainted with any doubt or uncertainty. The Arabic word ‘aqeedah stems from the root ‘aqada, which conveys meanings of certainty, affirmation, confirmation, etc. In the Quran, Allah says (interpretation of the meaning): "Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (bima ‘aqqadtum al-ayman)…" [al-Maidah 5:89] The verb paraphrased here as "deliberate oaths" is ‘aqqada/ta’qeed, which refers to when one has determination in the heart. It may be said in Arabic, ‘aqada’l-habl (the rope was tied), i.e., it was pulled tight together.  The word i’tiqad (belief) is also derived from this root, and has the meaning of tying up and making strong. The phrase a’taqadtu kadhaa (I believe such and such) means: I am convinced of it in my heart; this is a rational conviction. In Islam, ‘aqeedah is the matter of knowledge. The Muslim must believe in his heart and have faith and conviction, with no doubts or misgivings, because Allah has told him about ‘aqeedah in His Book and via His Revelations to His Messenger (peace and blessings of Allah be upon him). Principles of ‘Aqeedah The principles of ‘aqeedah are those which Allah has commanded us to believe in, as mentioned in the aayah (interpretation of the meaning): "The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books and His Messengers. They say, ‘We make no distinction between one and another of His Messengers’ – and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’" [al-Baqarah 2:285] - and as defined by the Prophet (peace and blessings of Allah be upon him) in the famous hadeeth which describes how Jibreel came to him and asked him about Islam etc.: "Iman (faith) is to believe in Allah, His angels, His Books, the meeting with Him on the Last Day, His Messengers, and the Day of Resurrection." So in Islam, ‘aqeedah refers to the matters which are known from the Quran and sound ahadeeth, and which the Muslim must believe in his heart, in acknowledgement of the truth of Allaah and His Messenger. And Allah knows best.

Could you please answer my question about Shee‘ah (Shi‘a) Islam? Is it permissible for one to think badly of the Prophet’s wife ‘Aa’ishah, when anything said about ‘Aa’ishah is from authentic hadeeeths, such as Saheeh al-Bukhaari and Saheeh Muslim?

Praise be to Allah. ‘Aa’ishah and the other Mothers of the Believers are included among the Companions of the Prophet (Peace & Blessings of Allaah be upon Him), so every text that forbids slandering the Companions refers to ‘Aa’ishah too. Abu Sa‘eed al-Khudri (may Allah be pleased with him) said: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘Do not slander my Companions, for if one of you were to spend an amount of gold equivalent to the size of Mount Uhud, you would not even come halfway up to their level." (Reported by al-Bukhaari, al-Fath, no. 3379). Moreover, the scholars of Sunni Islam are all agreed that whoever condemns ‘Aa’ishah for that of which Allaah has stated she is innocent is a kaafir, because he has rejected Allaah’s statement of her innocence in Soorat al-Noor. Imaam Ibn Hazm quoted a report with an isnad going back to Hishaam ibn ‘Ammaar, who said: "I heard Maalik ibn Anas say: ‘Whoever curses Abu Bakr should be whipped, and whoever curses ‘Aa’ishah should be killed.’ He was asked, ‘Why do you say that concerning (the one who curses) ‘Aa’ishah?’ He said, ‘Because Allaah says concerning ‘Aa’ishah, may Allah be pleased with her (interpretation of the meaning): "Allaah forbids you from it [slander] and warns you not to repeat the like of it forever, if you are believers." [al-Noor 24:17]’" Maalik said: "Whoever accuses her goes against the Qur’aan, and whoever goes against the Qur’aan should be killed." Ibn Hazm said: "This comment of Maalik’s is correct, and it is complete apostasy to reject Allaah’s words that clearly state her innocence." Abu Bakr ibn al-‘Arabi said: "Because the people who slandered ‘Aa’ishah accused a pure and innocent person of immorality, then Allah exonerated her. So everyone who accuses her of that of which Allah has stated she is innocent is rejecting what Allah says, and everyone who rejects what Allah says is a kaafir. This is the opinion of Maalik, and the matter is very clear to those who have insight." Al-Qaadi Abu Ya‘laa said: "Whoever slanders ‘Aa’ishah by accusing her of that of which Allah stated her innocence is a kaafir, without doubt. More than one imam stated this ijmaa‘ (consensus) and gave this ruling." Ibn Abi Moosaa said: "Whoever accuses ‘Aa’ishah, may Allah be pleased with her, of that of which Allaah stated she was innocent has left the religion (is no longer a Muslim) and has no right to marry a Muslim woman." Ibn Qudaamah said: "It is a part of the Sunnah to say ‘May Allah be pleased with her’ after mentioning the wives of the Prophet (Peace & Blessings of Allaah be upon Him), Mothers of the Believers who are pure and innocent of any evil. The best of them are Khadeejah bint Khuwaylid and ‘Aa’ishah al-Siddeeqah bint al-Siddeeq, whose innocence was stated by Allah; (they are) the wives of the Prophet (Peace & Blessings of Allaah be upon Him) in this world and the next. Whoever accuses her of that of which Allah has stated her innocence has rejected the words of Allaah All-Mighty." Imam al-Nawawi, may Allaah have mercy on him, said: "‘Aa’ishah’s innocence of that of which she was accused is stated definitively in the Qur’aan. If anyone doubts that (may Allah protect us from such a thing), he becomes a kaafir and an apostate, by the consensus of the Muslims." Ibn al-Qayyim, may Allaah have mercy on him, said: "The ummah is agreed that whoever slanders her is a kaafir." Al-Haafiz ibn Katheer said, in his Tafseer: " The scholars, may Allah have mercy on them, all agreed that whoever accuses or slanders her after the revelation of this aayah is a kaafir, because he has rejected the Qur’aan." Badr al-Deen al-Zirkashi said: "Whoever slanders her is a kaafir, because the Qur’aan clearly states her innocence." The scholars based their ruling on the one who slanders ‘Aa’ishah on the following evidence: (1) The evidence that is derived from the verses in Soorat al-Noor that clearly state her innocence. So whoever accuses her after Allah has declared her innocent is rejecting the words of Allah, which is kufr beyond any shadow of a doubt. (2) Slandering the family of the Prophet SAWS (peace be upon him) hurts and offends the Prophet himself, and there is no doubt that whatever hurts and offends the Prophet SAWS (peace be upon him) is kufr, by consensus (ijmaa‘). Evidence that the slander of his wife hurt and offended the Prophet (Peace & Blessings of Allaah be upon Him) is seen in the hadeeth of the slander (al-ifk) reported by al-Bukhaari and Muslim, in which ‘Aa’ishah says: ". . . The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) stood up on that day and asked who would go and deal with ‘Abdullaah ibn Ubayy. He was on the minbar, and said: ‘O Muslims, who will deal with a man who I have heard is speaking in an offensive manner about my family? By Allaah, I know nothing but good about my family.’ . . ." What the Prophet (Peace & Blessings of Allaah be upon Him) meant was: who will be kind to me, and excuse me if I go and deal with him myself, and I give him what he deserves because I have heard that he is speaking in an offensive manner about my family. This proves that the Prophet (Peace & Blessings of Allaah be upon Him) was so deeply offended and hurt that he asked people whether they could deal with this person fairly. Imaam al-Qurtubi said, in his Tafseer of the aayah "Allaah forbids you from it [slander] and warns you not to repeat the like of it forever, if you are believers." [al-Noor 24:17]": "This is concerning ‘Aa’ishah . . . because of the hurt and offence that the Messenger of Allah (Peace & Blessings of Allaah be upon Him) felt with regard to his honour and his family. This is kufr on the part of the one who does it." (3) Slandering ‘Aa’ishah implies insulting the Prophet (Peace & Blessings of Allaah be upon Him), because Allah, may He be glorified, says (interpretation of the meaning): "Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). . . " [al-Noor 24:26] Al-Haafiz ibn Katheer, may Allah have mercy on him, said: "I.e., Allah would not have made ‘Aa’ishah the wife of the Messenger of Allah (Peace & Blessings of Allaah be upon Him) if she had not been good, because he is better than any good person. If she had been bad, she would not have been fit to marry him from a shar‘i point of view, and Allah would never even have decreed it.." Finally, let us remember that the most beloved of all people to him (Peace & Blessings of Allaah be upon Him) was ‘Aa’ishah al-Siddeeqah bint al-Siddeeq, as is proven in the report of ‘Amr ibn al-‘Aas, who said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) put me in charge of an army during the ghazwah (campaign) of al-Salaasil. I came to him and asked him, ‘O Messenger of Allaah, who among the people is most beloved to you?’ He said, ‘Aa’ishah.’ I asked, ‘Who among men?’ He said, ‘Her father.’ I asked, ‘Then who?’ He said, ‘‘Umar,’ then he mentioned a number of others." So whoever feels hatred towards the beloved of the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) will deserved to be despised by him on the Day of Resurrection. And Allaah knows best.

What is the Islamic ruling on blood donation? Specifically, I am referring to donating blood in America and knowing it will probably go to non-Muslims.

Praise be to Allah. It is permissible for a Muslim to donate blood to a non-Muslim, except when that non-Muslim is known to be in a position of fighting the Muslims (either by belonging to a state which is in a state of war with Muslims or by supporting aggression towards them). In such a case it is not permissible to donate blood, because this will help them to fight Muslims. If the Muslim has no way of knowing to whom his blood will go, he should act according to what he thinks is most likely to happen. If he thinks that it is most likely to go to a kaafir who is not fighting the Muslims, it is permitted to donate, otherwise it is not.

I am a Japanese guy (not Muslim). My Japanese friend became a Muslim a few months ago. He wants to go to Mecca (Makkah) to make a pilgrimage in the near future, but he has a big injury on his foot, and needs to use a crutch. Can he go to Makkah? Or can people who are not healthy not make the pilgrimage?

Praise be to Allah.Allaah says in His Holy Book: “. . . Hajj to the House [Ka‘bah] is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence]; and whoever disbelieves, then Allaah stands not in need of any of the ‘Aalameen [mankind and jinn].” [Aal ‘Imraan 3:97] The scholars’ discussion of the ability to perform Hajj revolves around the availability of a means of transport and sufficient money for the journey there and back, as well as sufficient funds to cover one’s family’s needs during one’s absence, freedom from debt, good health, security on the way, and - for women - a mahram (blood relative within the prohibited degrees of marriage, or a husband). The issue of your Muslim friend revolves around the question of health, so we will focus on this matter here: With regard to the interpretation of the aayah (verse of the Qur’aan) quoted above, ‘Ikrimah (may Allaah have mercy on him) said: “Sabeel [paraphrased in the phrase ‘those who can afford the expenses’] means health.” (Tafseer Ibn Katheer). One of the conditions of Hajj being obligatory is that a person should be free of physical illness and disability that would prevent him from performing Hajj. If a person is suffering from a chronic illness, permanent disability, paralysis (that makes him unable to walk) or is very old and unable to move about, then there is no obligation to perform Hajj. If a person is able to perform Hajj with the help of another, then it becomes a duty to perform Hajj when such help is available. (al-Mawsoo‘ah al-Fiqhiyyah, 17/34). Ibn Katheer, may Allaah have mercy on him, said: “There may be different categories of ability. Sometimes a person may be able to perform Hajj by himself, and sometimes with the help of others, as is stated in the books of Ahkaam (Islamic rulings).” (Tafseer of the aayah previously quoted). Whoever suffers from a permanent disability that prevents him from performing Hajj must appoint someone to perform Hajj on his behalf. If his disability is not permanent, then he should wait until he has recovered, then perform Hajj for himself; he is not permitted to appoint someone to perform Hajj on his behalf. This is the answer to your question, which I hope you will convey to your friend. I do not want to miss this opportunity to thank you for your concern and interest in finding out the Islamic rulings in this situation which has to do with the fifth pillar of Islam. I also wish to encourage and invite you to join us in Islam. Peace be with you.

I heard from some imams that under the following situations we have to pray another 4 rakat Fard zuhur prayer (noon prayer) after the 2 rakat Juma (Friday) prayer, is it true? if we are far from Saudi Arabia or if we are not staying in an Islamic Country or if we don't have any Islamic leader as our government in the country Kindly answer my question, since I found that many old people they follow these in our country, however, I didn't find any Hadith relating to these things. May Allah (s.w.t) bless you. Thank you.

Praise be to Allah.Praying four rakahs after Jumuah prayer is the opinion of some Madhhabs, and has nothing to do with staying in Makkah or far away, or being in an Islaamic country or not, or whether or not there is a khaleefah. The existence or permission of a khaleefah is not a condition for Friday prayers being obligatory or valid, according to Ahl al-Sunnah wal-Jamaaah. (Fataawa al-Lajnah al-Daaimah, 8/187) Having dealt with what you have heard from people who have no knowledge, but who are unfortunately in the position of "imaams," as you said, we move on to the basic issue of offering salaat al-dhuhr after salaat al-jumuah. Our answer to this question is that the truth is the opinion of the scholars, most of whom say that there is no basis in shareeah for offering dhuhr prayer after jumuah prayer if a person has prayed jumuah. The one who misses jumuah or does not attend it because it is not an obligation for him or her, such as women, sick people or travellers, must pray dhuhr. It was never reported that the Prophet (peace and blessings of Allaah be upon him) or any of his Companions prayed dhuhr after praying jumuah. If he had done so, there would be reports to that effect. We ask Allaah to give you and us help and strength. May Allaah bless our Prophet Muhammad .

Is ruling with rules other than sharee‘ah “kufr akbar” or “kufr asghar”?

Praise be to Allah.Allaah has commanded us to refer matters to His judgement and to establish Sharee‘ah, and He has forbidden us to rule with anything else, as is clear from a number of aayaat in the Qur’aan, such as the aayaat in Soorat al-Maa’idah (5) which discuss ruling according to what Allaah has revealed, and mention the following topics: The command to rule according to what Allaah has revealed: “And so judge between them by what Allaah has revealed . . .” [aayah 49] Warning against ruling by other than what Allaah has revealed: “. . . and follow not their vain desires . . .” [aayah 49] Warning against compromising on any detail of Sharee‘ah, no matter how small: “. . . but beware of them lest they turn you far away from some of that which Allaah has sent down to you . . .” [aayah 49] Forbidding seeking the ruling of jaahiliyyah, as is expressed in the rhetorical question “Do they then seek the judgement of (the Days of) Ignorance?” [aayah 50] The statement that nobody is better than Allaah to judge: “. . . and who is better in judgement than Allaah for a people who have firm Faith?” [aayah 50] The statement that whoever does not judge according to what Allaah revealed is a kaafir, a zaalim (oppressor or wrongdoer) and a faasiq (sinner), as Allaah says: “. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon.” [aayah 44]; “. . . And whoever does not judge by that which Allaah has revealed, such are the zaalimoon (polytheists and wrongdoers)” [aayah 45]; “. . . And whoever does not judge by what Allaah has revealed (then) such (people) are the faasiqoon (rebellious or disobedient).” [aayah 47]. The statement that it is obligatory for the Muslims to judge according to what Allaah has revealed, even if those who seek their judgement are not Muslim, as Allaah says: “. . . And if you judge, judge with justice between them. . .” [aayah 42] Judging or ruling according to other than what Allaah has revealed is contrary to faith and Tawheed, which are Allaah’s rights. It may be counted as kufr akbar (greater kufr) or kufr asghar (lesser kufr) according to circumstances. Kufr akbar will make a person no longer a Muslim in cases such as the following: If he issues laws and regulations other than those revealed by Allaah, because the right to issue laws belongs to Allaah alone, Who has no partner, and whoever “competes” with Him in a matter which is His alone is a mushrik, because Allaah says: “Or have they partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed?” [al-Shooraa 42:21] If the one who rules by other than that which Allaah has revealed denies the right of Allaah and His Prophet to rule, as is mentioned in Ibn ‘Abbaas’s comment on the aayah:“. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon.” [al-Maa’idah 5:44]. Ibn ‘Abbaas said: “Whoever rejects what Allaah has revealed is a kaafir.” If he prefers the rule of falsehood to the rule of Allaah, whether this is in absolute terms or just in a few matters. Allaah says: “Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?” [al-Maa’idah 5:50] If he regards the rule of Allaah and the rule of falsehood as equal. Allaah says: “. . . Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped).” [al-Baqarah 2:22] If he thinks that it is permissible to rule by something that contradicts the rule of Allaah and His Messenger, or he believes that it is not obligatory to rule according to what Allaah has revealed, or that the matter is optional. This is kufr which is contradictory to faith. Allaah revealed: “O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say: ‘We believe’ with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you; they say, ‘If you are given this, take it, but if you are not given this, then beware!’ . . .” [al-Maa’idah 5:41]. He says: “Go to Muhammad (peace be upon him), and if he tells you that the ruling is lashes, accept it, but if he commands stoning, ignore what he says. Then Allaah revealed “. . . And whoever does not judge by what Allaah has revealed, such are the kaafiroon (disbelievers)” [al-Maa’idah 5:44]. If he does not rule according to what Allah has revealed out of stubbornness and arrogance, he is a kaafir and has left Islaam, even if he does not deny the rule of Allaah. Stubbornness and arrogance may mean negligence and turning away, as Allaah says: “Have you seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taaghoot (false judges, etc.) while they have been ordered to reject them. But Shaytaan wishes to lead them astray. And when it is said to them: ‘Come to what Allaah has sent down and to the Messenger,’ see they hypocrites turn away from you (Muhammad) with aversion.” [al-Nisaa’ 4:60-61] Among the things that may be counted as ruling by other than that which Allaah revealed and kufr akbar is what Shaykh Muhammad ibn Ibraaheem said about man-made laws and ruling by them: “This is the worst, the most obvious and comprehensive opposition to sharee‘ah and rejection of Allaah’s laws. This is competing with Allaah and His Messenger, contradicting His laws in their preparation, support, structure, ruling and references. The above is a summary of the things that may imply that ruling by other than that which Allah has revealed is a form of shirk akbar (major shirk): (1) Ruling by other than that which Allaah has revealed. (2) Denying the right of Allaah and His Messenger to rule. (3) Preferring the rule of falsehood to the rule of Allaah, whether this is complete or only in a few matters. (4) Regarding the rule of Allaah and the rule of falsehood as equal. (5) Thinking that it is permissible to rule by something that contradicts what Allaah has revealed, or believing that ruling by what Allaah has revealed is not obligatory or is optional. (6) Refusing to rule by what Allaah has revealed. By examining this topic from different angels, it becomes clear that what is counted as kufr akbar is the following: Abolishing sharee‘ah as the law governing a country, as Mustafa Kemal (“Ataturk”) did in Turkey, as he abolished the book Majallah al-Ahkaam al-‘Adliyyah which was based on the Hanafi madhhab, and replaced it with man-made laws. Abolishing sharee‘ah courts. Imposing man-made laws, such as Italian, French, German law, etc., to judge between the people, or mixing these laws and Sharee‘ah, as Genghis Khan did in his book al-Yaasiq, which combined laws from different sources; the ‘ulamaa’ (scholars) ruled that he was a kaafir. Confining the role of sharee‘ah courts to so-called “civil” matters, such as marriage, divorce and inheritance. Setting up non-sharee‘ah courts. Discussing sharee‘ah in parliament and voting on it; this indicates that implementing sharee‘ah is conditional upon a majority vote. Making sharee‘ah a secondary or main source, along with other sources of law. Even when they say that sharee‘ah is the primary source of legislation, this is still kufr akbar, because it means that they are allowing the adoption of laws from other sources too. Stating in the clauses of legislation that reference may be made to international law, or stating in treaties that in the case of dispute, the matter may be referred to such-and-such non-Islamic court. Criticizing sharee‘ah in public or in private, such as saying that it is rigid, incomplete or backward, or suggesting that it is incompatible with our times, or expressing admiration for non-Islamic laws. As regards the question of when ruling by other than what Allaah revealed is kufr asghar, which does not exclude a person from the ummah of Islam: the answer is that this may be the case when a ruler or judge passes judgement according to other than what Allaah revealed out of disobedience or on a whim, or as a favour to someone, or because he was bribed, and so on, although he believes that it is obligatory to judge according to what Allaah has revealed, and that what he has done is a sinful and haraam deed. As regards the one who is governed by a non-Islamic law, if he refers to it out of choice, then he is a kaafir whose kufr akbar means that he has left Islaam. But if he has no choice but to refer to this law, and does so reluctantly, then he is not a kaafir, because if he had been able to resort to sharee‘ah, he would have done so, and he believes that this non-Islamic law is false. And Allaah knows best. May Allaah bless our Prophet Muhammad.

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

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

  I am confused as to the position of the dog in Islam. I thought that what is najis is the nose (saliva) and that no other part of the dog is najis, except when it is wet. I also understood that keeping a dog as guard dog etc...is not haram. however, in Malaysia, there is a very strong aversion to the dog amongst Muslim communities to the extent that even in educational religious books produced from this country condemns the dog as najis (throughout) and haram to keep. I hope you can clarify this.

Praise be to Allah.  The fuqahaa are agreed that it is not permitted to keep a dog unless it is for a purpose, like hunting or guarding property or other uses that are not contrary to the Shareeah. The Prophet (peace and blessing of Allaah be upon him) said: "Whoever keeps a dog, except a dog for herding, hunting or farming, his reward will decrease by one qiraat every day." (Reported by Muslim, 2948)   As far as keeping a dog to guard the house is concerned, Ibn Qudaamah said: "It is not permitted, according to the most sound opinion." (al-Mawsooah al-Fiqhiyyah, 35/124)   For more information on this matter, please see question #377 .   As regards the najaasah (impurity) of the dog, the Shaafii and Hanbali ulamaa say that the whole dog is essentially naajis (impure). Some scholars say that any liquid excreted by the dog is naajis (not the dog itself). The saliva of the dog is extremely naajis, because the Prophet (peace and blessings of Allaah be upon him) said: "If a dog licks the vessel of any one of you, let him throw away whatever was in it and wash it seven times." (Reported by Muslim, no. 418).   Abu Hurayrah, may Allaah be pleased with him, reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The way to purify the vessel of any one of you if a dog has licked it is to wash it seven times, the first time with earth." (Reported by Muslim, no. 420).   We must ensure that Muslims continue to be averse to dogs, even in the midst of what the kuffaar are used to do and what some Muslims have adopted of their habits.   May Allaah bestow good on you and on us. May Allaah bless our Prophet Muhammad.

I have an allergy which causes me to sneeze very violently very frequently. Since I became pregnant, I suffer from incontinence whenever I sneeze. As I go to work I cannot change my clothes everytime I need to pray. Can I do wudhu and still pray when I know my clothes have najis on them. Do I need to repeat my prayers on returning home?

Praise be to Allah.Allaah says (interpretation of the meaning): " and [Allaah] has not laid upon you in religion any hardship" [al-Hajj 22:78] and " Allaah intends for you ease, and He does not want to make things difficult for you" [al-Baqarah 2:185]. It is sufficient, my sister, if you perform wudoo' before every prayer after the time for it has begun, and do not worry about anything that comes out after that. You could also put a piece of cloth or something similar so that the najaasah (impure substance - in this case urine) does not spread, then throw it away and wash yourself before making wudoo'. We ask Allaah to heal you and give good health to you and to every sick Muslim.

I have been discussing the subject of using "waseela" while supplicating to Allah (swt) with some Muslims, and have come to know that there are quite different opinions about fact whether the use of "waseela" in duaa is halaal or haraam. Could you please provide me with some information about this subject, some ayaat from the Holy Quran or authentic ahaadeeth? With the term "use of waseela" I mean asking via the agency of someone, fx "I ask You (O Allah) to grant me forgiveness via the agency of Prophet Muhammad (Peace be upon him and his household)" or via the agency of other Prophets (Peace be upon them), saints or other pious Muslims.

Praise be to Allah.What is meant by tawassul and waseelah is four things: the kind of tawassul without which faith cannot be complete, which is seeking to reach Allah (tawassul) by believing in Him and His Messengers, and obeying Him and His Messenger, This is what is meant in the aayah (interpretation of the meaning): O you who believe! Do your duty to Allah and fear Him. Seek the means of approach to Him [Al-Maaidah 5:35] This includes seeking to approach Allah through His Names and Attributes, or by doing acts of obedience and worship by which one seeks to approach Allah, and so on. Seeking to approach Allah by asking His Messenger (peace and blessings of Allah be upon him) to make dua for one during his lifetime, and the believers asking one another to make duaa for one another. This follows on from the first type and is encouraged. Seeking to approach Allah by virtue of the status and virtues of some created being, such as saying, O Allah, I ask You by virtue of Your Prophet and so on. This is allowed by some of the ulama, but this opinion is daeef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in duaa except by virtue of the Names and Attributes of Allah. Tawassul as it is understood by many of the Muslims of later times, which is calling on the Prophet (peace and blessings of Allah be upon him) and seeking his help (or seeking the help of the dead and so-called awliya). This is a form of major shirk, because calling on or seeking help from anyone other than Allah with regard to something that that only Allah is able to do is a kind of worship, and directing worship to anyone or anything other than Allah is major shirk. And Allah knows best.

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

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

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

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

Is it permissible to hold the Jummah Khutbah in English if the majority of the community does not understand Arabic? Have the scholars agreed on this issue or is there a difference of opinions?

Praise be to Allah.Some of the scholars said that it is not permitted to translate the khutbah given from the minbar on Friday and the two Eids into foreign (non-Arabic) languages. Their intention (may Allaah have mercy on them) was to maintain and preserve the Arabic language, and to follow the way of the Messenger (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them), which was to give the khutbah in Arabic in the lands of the Persians and others, and to encourage the people to learn Arabic and pay attention to it.  Other scholars said that it is permissible to translate khutbahs into other languages if most of the people being addressed do not know Arabic, based on the reason for which Allaah enjoined the khutbah, which is to teach the people about the rulings that Allaah has prescribed for them and to tell them of the sins which are forbidden, to guide them towards good characteristics and to warn them against bad characteristics. Undoubtedly paying attention to the aims and purposes is more important and takes precedence over paying attention to the words used, especially when the audience does not understand Arabic and the khutbah does not have any effect on them and does not motivate them to learn Arabic. (Especially in these times when the Muslims have fallen behind and others have advanced, and the language of the dominant people has become widespread and the language of the defeated is in a weaker position).  If the aim of conveying knowledge and Islamic teaching to the people can only be achieved among non-Arabs by translating the khutbahs into their languages, then the view that it is permissible to translate the khutbah into the prevalent language of the audience so that they may understand what is being said takes precedence and should be followed, especially if not translating the khutbahs will lead to conflicts and arguments. Undoubtedly translating the khutbah in such a case becomes essential to serve the people’s interests and avoid mischief.  If there are some people in the congregation who do understand Arabic, then the khateeb should combine the two languages, giving the khutbah in Arabic then repeating it in the other language which the other people understand. In this manner he will achieve the two purposes, avoiding mischief and conflict among the people whom he is addressing.  There is a great deal of evidence to support that in the pure sharee’ah, such as the aayah (interpretation of the meaning): “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them.” [Ibraaheem 14:4]  And the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded Zayd ibn Thaabit to learn the language of the Jews so that he might send letters to them in their language and establish proof against them, and so that he might read their letters when they were sent, and explain to the Prophet (peace and blessings of Allaah be upon him) what they said. And when the Sahaabah (may Allaah be pleased with them) attacked the Romans and Persians, they did not fight them until they had called them to Islam by means of interpreters. When they conquered the foreign countries they called the people to Allaah in Arabic and commanded the people to learn it. Whoever among them did not know Arabic, they called him in his own language and made him understand what was meant in the language that he did understand. Thus proof was established. Undoubtedly this is the only way, especially at the end of time when Islam is like a stranger and every people is clinging to its own language. There is a very real need for translation now, and the daa’iyah cannot convey his message without it. The khateeb should do that which best suits the interests of the people he is addressing. If the best is to give the khutbah part by part, in Arabic and then translated, then he should do that. If the best is to translate the entire khutbah, after giving the khutbah (in Arabic) or after the prayer, then he should do that. And Allaah knows best.

Assalama alaikum, ya shaykhuna, I have a question which is about my mother. I have a girlfried who is muslim and my mother and same of my family don't want me to get married to her because of her (tribe). They think that her tribe is no good and no one gets married to them. My girlfried and i came from the same country, culture, and relegion but different tribes. What did the quaran say about people who disrespect others for who they are. She said that if I get married to her she will disowned me and will never talk to her. I am so confused because the quran says do what your mother tells you to do. I think what my mother is doing is aneceptable in the quran which I'm not sure. I never talk back to my mother and i respect her opinions but what can i do and how can I handle situation like this what can I do please helb me. thank you

Praise be to Allah.Before we find out what the Quraan says about despising others because of their origins, we should know what the Quraan says about having girlfriends. Allaah says (interpretation of the meaning): Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends [al-Nisaa 4:25] In his commentary on this aayah, Ibn Katheer (may Allaah have mercy on him) said: Muhsanaat [translated as chaste] means that they should be pure, not indulging in zinaa (unlawful sexual conduct), hence they are described as not being musaafihaat, which means promiscuous women who do not refuse anyone who wants to commit immoral acts with them Ibn Abbaas said: muttakhidhaati akhdaan means lovers. Al-Hasan al-Basri said: It means a (male) friend. Allaah has also forbidden this, meaning marrying her so long as she is in that situation Now that you know the Islamic ruling on this matter and are sure that what you have done is haraam and sinful, we will now move on to what Allaah says about despising others for their origins. Allaah says (interpretation of the meaning): O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former [al-Hujuraat 49:11] Allaah has not created mankind in nations and tribes so that they may be proud and despise one another, but so that they may be distinguished from one another and thus get to know one another. Allaah says (interpretation of the meaning): O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has taqwa (i.e. is one of the muttaqeen the pious). Verily Allaah is All-Knowing, All-Aware. [al-Hujuraat 49:13] Ibn Katheer (may Allaah have mercy on him) said, in his commentary on this aayah: Here Allaah is telling mankind that He created them from one soul, from which He created its mate this refers to Aadam and Hawwa (Adam and Eve) and made them into nations, which are bigger than tribes. Beyond the tribe there are other smaller units and divisions, such as families and clans. An alternative interpretation is that nations refers to the non-Arabs and tribes refers to the Arabs. All people are equal with regard to lineage because of their descent from Aadam and Hawwa, upon whom be peace, but some may be better than others in religious matters, i.e., in obedience to Allaah and in following His Messenger (peace and blessings of Allaah be upon him). For this reason, after forbidding envy and scornful attitudes towards others, Allaah pointed out their equality as human beings: O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another i.e., that they may know one another by referring to their tribes. Mujaahid said that this meant by calling a person So-and-so the son of So-and-so, from such-and-such a tribe. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked, Which people are the most honourable? He said: The most honourable in the sight of Allaah are the most pious (those who have most taqwa). They said, That is not what we were asking about. He said: The most honourable of people is Yoosuf the Prophet of Allaah, the son of the Prophet of Allaah, the son of the Prophet of Allaah, the son of the Friend (khaleel) of Allaah. They said: That is not what we were asking about. He said, Are you asking about which lineage of the Arabs is most honourable? They said, Yes. He said: The best of you at the time of Jaahiliyyah are the best of you in Islam, if they understand properly. Abu Hurayrah (may Allah be pleased with him) also reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: Allaah does not look at your outward appearance or your wealth, He looks at your hearts and your deeds. Further information that is relevant to your question may be found under #1805 and #1114. We ask Allaah to bless us and you with strength and goodness, and to keep us all away from that which is forbidden. May Allaah bless our Prophet Muhammad.

Some people say that Allah is above the heavens (according to one of the verses of the Quran), and may scholars say that Allah exists without a place, since only the creation has the characteristic of needing a place and we know the ayah "Laysa-ka-mithli-he-shay" - (proving Allah does not resemble His creation); is He everywhere, existing without a place, or above the heavens?

Praise be to Allah., The people of Sunnah and Jama’ah (adherents to the prophetic way) believe that Allah is exalted above His creation because of the evidence of the Quran, Sunnah (prophetic traditions), consensus of the scholars, common sense and man’s innate instinct (fitrah). (1) The Quran describes the "exaltedness" or "highness" of Allah in different ways, as His being high and above, and by describing how things come down from Him, and go up to Him, and by stating that He is above heaven. For example (interpretations of the meaning): (Highness): "… and He is the Most High, the Most Great." [2:255] "Glorify the Name of your Lord, the Most High." [87:1] (Above): "And He is the Irresistible, above His slaves …" [6:18] "They fear their Lord above them, and they do what they are commanded." [16:50] (Things coming down from Him): "He arranges (every) affair from the heavens to the earth … " [32:5] "Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …" [15:9] (Things going up to Him): "… To Him ascend (all) the goodly words, and the righteous deeds exalt it …" [35:10] "The angels and the Rooh (Jibreel) ascend to Him …" [70:4] (Allah is above heaven): "Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?" [67:16] (2) The Sunnah: Many reports were narrated "mutawatir" (i.e. with a large number of narrators at every stage of the isnad/chain, such that it is impossible for them all to have agreed on a lie) from the Prophet (peace and blessings of Allah be upon him), describing his words and deeds and things of which he approved. For example, he used to say "Subhana Rabbi al-A’la (Glory be to my Lord Most High)" in sujood (prostration), and in some ahadeeth (reports) he is reported to have said "By Allah Who is above the Throne." Among his deeds is the gesture of pointing up with his finger, when addressing the people in the greatest gathering, on the Day of ‘Arafah during his Farewell Pilgrimage. He asked the people, "Have I not conveyed the message?" and they said, "Yes!" He asked again, "Have I not conveyed the message?" and they said, "Yes!" He asked a third time, “Have I not conveyed the message?" and they said "Yes!" Each time, he said: "O Allah, bear witness!" - pointing up to the sky and then at the people. He also used to raise his hands towards heaven when he made du’a (supplication), as reported in many ahadeeth. This is proof via his actions that Allah is exalted and high. An example of an approval of the Prophet (peace and blessings of Allah be upon him) which indicates that Allah is exalted and high is the hadeeth (report) concerning the young slave girl, to whom the Prophet (peace and blessings of Allah be upon him) said: "Where is Allah?" She said: "In heaven." He asked, "Who am I?" She said, "The Messenger of Allah." So he said to her master: "Set her free, for she is a believer." This young girl was uneducated, as many are, and she was a slave, but she knew that her Lord is above heaven. Some misguided people deny that Allah is above heaven, and say, "He is neither above nor below; neither to the right nor to the left. He is everywhere!" (3) The consensus of the scholars: The salaf (pious predecessors) agreed that Allah is above heaven, as is reported by scholars such as al-Dhahabi, may Allah have mercy on him, in his book Al-‘Aluw li’l-‘Aliy al-Ghaffar. (4) Common sense: Highness is a quality which is associated in people’s minds with perfection. If this is the case, then it should be attributed to Allah because every absolute perfection should be attributed to Him. (5) The innate instinct of man (fitrah). There should be no dispute that man instinctively knows that Allah is above heaven. Whenever something overwhelming befalls a person, and he turns to Allah for help, he looks towards heaven, not in any other direction. But it is strange that those who deny that Allah is above His creation still raise their hands in supplication to no other direction than towards heaven. Even Pharaoh, the enemy of Allah who disputed with Moosa (peace be upon him) about his Lord, told his minister Haman (interpretation of the meaning): "O Haman! Build me a tower that I may arrive at the ways, - the ways of the heavens, and I may look upon the god of Moosa …" [40:36-37] He knew in his heart of hearts that Allah is real, as He says (interpretation of the meaning): "And they belied them (those ayat/signs) wrongfully and arrogantly, though their own selves were convinced thereof …" [27:14] These are a few of the indications that Allah is above the heavens; this proof comes from the Quran, the Sunnah, the consensus of the scholars, common sense, man’s own instincts and even the words of the non-Muslims. We ask Allah to guide us towards the Truth. And Allah knows best.

Is it permissible to do masah(wiping) on the socks even if one did not have wudu prior to putting on his socks. Example: It is hard to wash ones feet at their business, because people think we are making a mess.

Praise be to Allah.First: A Muslim must be proud of his religion and not feel ashamed of its rites and rituals being performed in front of others, or of what shari’ah imposes upon him. If he fears that seeing the implementation of a religious practice or ruling may cause the unbelievers to have an aversion to the religion, then he wisely conceals, aiming at presenting Islam gradually and in an appropriate way. This doesn’t mean to be ashamed or weak or feeling disgrace from implementation of some religious rituals. I suspect you fear from their disapproval because of their misunderstanding, inverted senses, and spoiled opinions, ideas, and inclinations. How could the removal of one’s socks and the washing of one’s feet be considered filthy or disgusting, when the fact that is that it effects cleanliness and the removal of sweat and unpleasant odor from the feet? Second: It is not permissible for the person to pass wet hands over the socks unless he put them on in a state of purity. You can find the evidence in the following Hadith narrated by Al-Mughirah Ibn-Shu’bah, may Allah be pleased with him, in which he said: "I was traveling with our Prophet Muhammad (peace be upon him) and the Prophet asked me saying, "Have you got any water?" I said, "Yes" … and poured out water so that the Prophet washed his face and hands... and his arms then wiped his head. Then I bent over to pull off his khuff (a type of thick sock) but the Prophet said "Leave them for I put on my khuff in a state of purification" then he wiped over them. (narrated by Al-Bukhari, Fath ul-Baari No. # 5353) Ibn Hajar, may Allah bless him, quoted the following in his explanation of the portion of this Hadith in which the Prophet’s said "I put them on a state of purification": Al-Hamidy related in his Musnad that the Prophet was asked whether one could pass wet hands over the khuff, the Prophet answered saying: "Yes if the person puts them on in a state of purification." Ibn Khuzayma said that according to Hadith narrated by Safwan Ibn Assal, "the Prophet ordered us to wipe over khuff if we put them on in a state of purification, for 3 days during traveling and for one day and night in residency". Safwan’s hadith, although it is sahih, does not meet the conditions defined by Al-Bukhari. But al-Mughirah’s hadith is in agreement with it in its indication of the stipulation of being in a pure state before putting on the socks. Third: It is in fact easy to solve your problem; all you need to do is perform the complete ablution at home before going to work, washing your feet, then put on your socks. Then, if you want to perform ablution again at work, you can pass your wet fingertips over the back (i.e., top) of each foot. And Allah Knows Best

There are well-known sayings among the people about some tribes who have powers of observation and the ability to follow tracks and know who or what made them. It is said that some of their forefathers married some of the jinn, and this is how they gained this power. How true is this?

Praise be to Allah.This is not true, and I do not think that any half-human, half-jinn person could be born, because the jinn do not have bodies. They are spirits, even though they may appear in different forms. These people who are known for their tracking skills are people who are possess powers of observation, intelligence, knowledge, experience and skill. Allaah has created differences in tracks and footprints, just has He has created differences between people who may be tall or short, white or black, small or big – so that among one hundred thousand people you will not find two who are the same in all respects. This is the reason why these people can distinguish between things, and they recognize tracks and can tell apart things that look similar. And Allaah knows best.

This is my first question to you and it is read as follows: Who was the first person to name our holy book (Qur'an) to be named QUR'AN? I read from a magazine that it was ABUBEKER (R.A.) . But I couldn't believe! In sura al INSAN verse 23 it says, "We brought (down) to you the Qur'an" . Dear brother please give me a clear picture about this. May Allah help you.

Praise be to Allah.You have answered your own question, as it were, because it is Allaah who gave His Book this name, "Quraan." Allaah says (interpretation of the meaning): "The month of Ramadan in which was revealed the Quraan . . ." [al-Baqarah 2:185] "Do they not then consider the Quraan carefully . . .?" [al-Nisaa 4:82] "So, when the Quraan is recited, listen to it, and be silent that you may receive mercy . . ." [al-A raaf 7:204] "Verily, Allaah has purchased of the believers their lives and their properties; for the price that their shall be Paradise. They fight in Allaahs Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawraat (Torah) and the Injeel (Gospel) and the Quraan . . ." [al-Tawbah 9:111] "And this Quraan is not such as could ever be produced by other than Alaah, but it is a confirmation of (the revelation) which was before it, and a full explanation of the Book wherein there is no doubt from the Lord of the Aalameen (mankind, jinn and all that exists)" [Yunus 10:37] "Verily, We have sent it down as an Arabic Quraan in order that you might understand" [Yusuf 12:2] "We relate unto you [Muhammad] the best of stories through Our Revelations unto you, of this Quraan. And before this, you were among those who knew nothing about it (the Quraan)." [Yusuf 12:3] "And indeed, We have bestowed upon you seven of al-Mathaani (the seven repeatedly recited verses, i.e. Soorat al-Faatihah) and the Grand Quraan." [al-Hijr 15:87] "So when you want to recite the Quraan, seek refuge with Allaah from Shaytaan, the outcast (the cursed one)." [al-Nahl 16:98] "Verily, this Quraan guides to that which is most just . . ." [al-Israa 17:9] "And We send down from the Quraan that which is a healing and a mercy to those who believe, and it increases the zaalimoon (wrongdoers) nothing but loss." [al-Israa 17:82] "Say: If mankind and the jinns were together to produce the like of this Quraan, they could not produce the like thereof, even if they helped one another." [al-Israa 17:88] "And (it is) a Quraan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages." [al-Israa 17:106] "We have not sent down the Quraan unto you [O Muhammad] to cause you distress" [Ta-Ha 20:2] "Then High above all be Allaah, the True King. And be not in haste (O Muhammad) with the Quraan before its revelation is completed to you, and say: My Lord! Increase me in knowledge." [Ta-Ha 20:114] "Ta-Seen [These letters are one of the miracles of the Quraan, and none but Allaah (Alone) knows their meanings]. These are the Verses of the Quraan, and (it is) a Book (that makes things) clear" [al-Naml 27:1] "And verily, you (O Muhammad) are receiving the Quraan from the One, All-Wise, All-Knowing." [al-Naml 27:6] "Verily, He Who has given you (O Muhammad) the Quraan will surely bring you back to the Maaad (place of return, either to Makkah or to Pradise after your death) . . ." [al-Qasas 28:85] "By the Quraan, full of wisdom" [Yaa-Seen 36:2] "And indeed, We have made the Quraan easy to understand and remember, then is there any that will remember (or receive admonition)?" [al-Qamar 54:40] "That (this) is indeed an honourable recital (the Noble Quraan)." [al-Waaqiah 56:77] "Had We sent down this Quraan on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah . . ." [al-Hashr 59:21] "or a little more; and recite the Quraan (aloud) in a slow, (pleasant tone and) style." [al-Muzzammil 73:4] "Nay! This is a Glorious Quraan" [al-Burooj 85:21] Can there be any doubt after reading all these aayaat that it is Allaah - and not Abu Bakr (may Allaah be pleased with him) or anyone else - Who has given the name "Quraan" to the Book which He revealed to Muhammad (peace and blessings of Allaah be upon him)? In Arabic, the word "Quran" comes from the word meaning al-qar, which means "gathering" and "putting things together." It is so called because it is a collection of all the siwar (plural of surah). It was also suggested that it is so called because it combines the fruits of the previously-revealed books, or because it combines all kinds of knowledge. (See al-Itqaan by al-Suyooti, 1/162-163). Finally, we advise you to check what you read so that you do not get confused by unreliable sources in books and magazines that may cause you to doubt the truth. May Allaah bless you and us with beneficial knowledge and help us to perform righteous deeds.

If a woman's body has been altered so much during her pregnancies that she feels ashamed to show herself in front of her husband, is she allowed to have plastic surgery?

Praise be to Allah.Ruling on performing plastic surgery Your question revolves around the ruling on performing plastic surgery, on which we will give you a brief summary. Doctors who specialize in plastic or cosmetic surgery define it as surgery performed to improve the appearance of part of the body. This may be done by choice, or because it is necessary. Plastic surgery that is considered necessary is that which is done when there is a need for it, when something does not look right, when something is missing, if there is too much or too little of something, or because something has been destroyed or deformed . At the same time, it is regarded as cosmetic surgery because it results in improved appearance. Types of faults that necessitate plastic surgery Faults may be of two types: physical or congenital faults and faults which result from illness. Congenital faults include abnormally turned-out lips , hare-lips, twisted fingers or toes, etc. Faults which result from illness include the scars left by leprosy or other skin diseases, or scars caused by accidents and burns.  There is no doubt that such faults and scars cause physical and psychological pain and harm, therefore Islam allows people afflicted with them to remove or reduce them by surgical means. They cause the kind of mental and psychological pain that allows this surgery as an urgent need, where necessity permits something that is ordinarily forbidden.  Any cosmetic surgery which comes under this heading of need because of the fact that the reason for the surgery is causing harm is permissible, and is not considered to be changing the creation of Allah. Plastic surgery: Difference between what is permitted and what is forbidden  To further understand the difference between what is permitted and what is forbidden, we will quote the words of al-Imam al-Nawawi in his commentary on the hadith:  “Allah has cursed the women who make tattoos and the women who have this done, the women who pluck facial(eyebrow) hair and the women who have this done, and women who widen the gap between their own or others teeth for the sake of beauty, changing what Allah has created.” (Sahih Muslim, 3966) Al-Imam al-Nawawi (may Allah have mercy on him) said:  “The woman who tattoos is one who uses a needle or similar implements to prick the skin of the hand, wrist, lips or other part of a woman's body until she draws blood, then she puts dye into the wound. It is haram to do this or have it done by choice. Similarly, plucking or removing hair from the face is also haram, whether one does it or asks someone else to do it for one, unless a woman has a beard or moustache, in which case it is not haram to remove it. Widening the gap between the teeth is done by filing between the incisors. This is done by old women to give the appearance of youth and make the teeth look beautiful, because this attractive gap between the teeth is characteristic of young girls. When a woman gets old, her teeth get big and look ugly, so she may file them to make them look more attractive and give the impression that she is younger. It is haram to do this or have it done by another, because of this hadith, and because it involves changing what Allah has created, and is a form of deception and falsehood. Widening the gap between the teeth is something that is done to make a person look beautiful, which indicates that what is haram is when this is done in the pursuit of beauty, but if it were done as a form of treatment because of some problem or deformity in the teeth, then there is nothing wrong with it. And Allah knows best.” (al-Nawawi, commentary on Sahih Muslim, 13/107) We should point out here that cosmetic surgeons do not distinguish between cases of serious need and other cases. Their concern is to earn money and satisfy their customers. Materialists and proponents of freedom think that man is free and can do whatever he wants with his body, but this is wrong; the body belongs to Allah and He can command whatever He wills concerning it.  Allah has told us about the ways in which Iblis (Shaytan) promised to lead people astray, one of which is (interpretation of the meaning): “and indeed I will order them to change the nature created by Allah.” [al-Nisa 4:119] Haram cosmetic surgical procedures There are cosmetic surgical procedures which are haram and are not considered to be excusable; these are seen as tampering with the creation of Allah for the sake of beauty. Examples include: breast enlargement or reduction, and procedures aimed at reversing the signs of ageing, such as face-lifts etc.  The Islamic view is that these are not permitted, because there is no urgent need or necessity for them; rather, the aim is to change and tamper with the creation of Allah for reasons of human vanity. This is haram and the one who does it is cursed because it involves two things mentioned in the hadith: pursuit of beauty and changing what Allah has created. Added to this is the fact that these operations are aimed at deceit, and may involve the injection of materials extracted from aborted foetuses. These are very serious crimes. Moreover, many of these operations result in ongoing pain and other side effects, as the specialists themselves say. (See Ahkam al-Jirahah (Rulings on surgery) by Dr. Muhammad Muhammad al-Mukhtar al-Shanqiti). On the basis of the above, we say to you: if the disfigurement that you are dealing with is incidental and is causing you severe embarrassment as well as putting your husband off, for example, and you are not doing this operation for the purpose of making yourself more beautiful, but only to remove or reduce an accidental disfigurement, then there is nothing wrong with doing it, in sha Allah.  And Allah knows best.

Is it permissible for a women to dye her hair brown using a hair dye? And I don't want to use henna because it doesn't work on my hair. (although I know it is sunnah to use it)

Praise be to Allah.There is nothing wrong with dyeing your hair brown even if you do not use henna. What is not allowed is to dye one's hair black, because of the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) (see question #261 ) . Similarly it is not permitted to dye one's hair in a manner that imitates the kuffaar, like the "punks" why dye their hair in all kinds of colours. We ask Allaah for safety and health.

Is it permissible for more than one person to recite over a sick person?

Praise be to Allah.There is no reason why a sick person should not be read over more than once, or why more than one reader should not recite over the sick person at the same time. It is the word of Allah which He has made a healing for what is in people’s hearts.

I need your help in a fiqh issue. My friend wants me to help him in finding a job here in the US. The process as we all know would be that he'll get a job here the company will sponsor him with an H-1. That could in the future convert to Green card with the due process. I know I'm not be in the process of his applying for the Green Card, but the initial step of his landing here I would be part of it. So, is it Islamically okay for me to help someone to land here in the US (I think he wants to move to US & not move back again to Pakistan)- a non-Islamic/Muslim state? I think I would be responsible for that if something goes wrong with him or his family - aqeedah wise?

Praise be to Allah. If your friend concerning whom you asked this question is a man of religion and insight, who has enough knowledge to protect himself from confusion and doubts, and enough wisdom to protect himself from desires, there is nothing wrong with helping him to move to the non-Islamic country where you live, so that he might gain employment or complete his studies or gain experience, and other similar permissible aims. But if he is a man for whom you fear that he may fall into error, then it is not permissible for you to help him. Allaah says (interpretation of the meaning): ". . . Help one another in al-birr and al-taqwa (virtue, righteousness and piety), but do not help one another in sin and transgression. . ." [al-Maaidah 5:2] This is what we have learnt from our shaykh, Shaykh Abd al-Azeez ibn Abdullah ibn Baaz, with whose knowledge Allaah has benefitted us. Allah is the Source of help.

Assalam O Alaikum I am a muslim. My sister has been proposed to by a man who is christian. She has agreed and they are now planning to get married. The man is willing to convert to Islam. I dont know what to do. Do I have any rights to resist this marriage? My parents are totally against this marriage and are deeply concerned, mainly due to the fact that the man is from a different culture and is not a relative. Please advise me on what to do as I am very confused and time is running out very fast. I will await your reply anxiously. Thankyou.

Praise be to Allah. It is not permissible for your sister to marry this man unless two conditions are fulfilled: He must enter Islam. Your father must agree because he is her guardian who is responsible for arranging her marriage. If either of these conditions are not fulfilled, then try to stop this evil from happening, whatever it takes. And Allaah is the source of strength.

There is a man who claims that he deals with the jinn, and that he is prepared to pay huge profits to anyone who deals with him. For example, if I give him one million, he will use mercury to deal with the jinn, and then he will give me a profit of approximately five million riyaals. What is your opinion of this man's claims? Is it true that the jinn can bring money to a person who as he claims uses them?

Praise be to Allah.In my opinion this is not permissible, because dealing with them usually only comes after getting close to them by means of things that they like. This is the action of the practitioner of witchcraft who gets close to the Shaytaan by doing things that he likes, which cancels out all his good deeds. When he mentioned that he uses mercury, this is deceit and taking peoples money under false pretences, and it may come under the heading of gambling and stealing. The shayaateen work by illusions and magic, and it is known that they do not possess any kind of money or currency or goods. If they give anything of that sort to a person, either it is an illusion that is not real, or else it is something that has been stolen from other people. It is not right to deal with them at all. In fact, many of these fraudsters who claim that they can make money are cheats and liars who deceive the people and destroy their wealth and efforts; it is no more than theft. The newspapers are full of stories like this. We ask Allaah to keep us safe and sound.

One of the liars claims to know the Unseen. He recites Qur’aan over people who suffer from epilepsy and tells them to use papers on which he has written as incense, and he gives them amulets to wear. If a person who comes to him for treatment is a wine-drinker, he tells him that he drank wine the day before and that the rest of the wine is to be found in such and such a place, and says that he will not treat him for epilepsy until he gives up drinking wine. Then the person admits it. Please give us a fatwaa (ruling) on this matter. Is it permissible to sit and eat with this person and to greet him with salaam and pray behind him – as he sometimes leads the people in prayer? We have tried to advise him but he did not accept our advice, and says that he is doing the right thing. Please give us a fatwaa, may Allaah reward you.

Praise be to Allah.Undoubtedly this person is a fortune-teller who uses the shayaateen and gets close to them by doing things that they like so that they will tell him some concealed things. He may be offering sacrifices to them, calling them by name, obeying them by disobeying Allaah and eating haraam or impure things, etc. Of course this is kufr and shirk. He must be asked to repent, and if he repents, all well and good – otherwise he must be executed. It is not permissible to pray behind him or to greet him with salaam until and unless he repents. And Allaah knows best.

My question is with reference to Verse #173 of Sura #2. What is the implication of the words, " wamaa uhilla bihi lighairillah", therein? Do these words prohibit me from accepting or eating any food article (not necessarily of animals slaughtered in names other than of Allah) which are offered here in India, after Fatehakhani done in the names of saintly persons like Abdul Qadar Jeelani?

Praise be to Allah.The meaning of the Quranic Verse: "Forbidden to you (for food) are: ..., and that on which has been invoked the name of other than Allah,..." (Al-Baqarah, or the heifer, V173) , Ibn Kathir (May Allah have mercy on him) said in explanation of the above Verse: "..that on which has been invoked the name of other than Allah,..." means slaughtered animals on which has been invoked a name other than the name of Allah; such as an idol, an antagonist, an arrow of divination and the like for which Arabs of pre-Islamic periods slaughtered animals. In explanation of Verse 3 of Surat al-Ma’ida, or the table, Ibn Kathir said: "The Verse: "..., and that on which has been invoked the name of other than Allah,..." means that eating of animal food on which, upon slaughtering a name other than Allah is invoked is forbidden because Allah, the Exalted, prescribed that His Great Name be invoked upon slaughtering any of His creatures. It is the unanimous opinion that one is forbidden to select to invoke a name of an idol of any creature upon slaughtering an animal. In explanation of the Verse "... that which is sacrificed on stone (altars)...", Mujahid and Ibn Jurayj said: Those were stones (altars) put around the Ka’bah. Ibn Jurayj said: There were 360 stones (altars) at which pre-Islamic Arabs used to slaughter animal ... They would grill meat and put it on these stones.. Allah forbade such act and disallowed eating of such meat even if the name of Allah is invoked on it. Slaughtering of animal at stones (altars) is part of polytheism, which is prohibited by Allah and His Messenger. Comparison should be made to the foregoing to decide the rule for slaughtering of animals on which is invoked other than the name of Allah. All slaughtered animals on which a name other than the name of Allah; such is the name of a prophet, a holy man, an idol, the devil, or an item of worship such as the cross and the like may not be eaten.

Being a single young student living in london. I would like to know which foods increase the sexual desire in the human body, and what element in food is responsible for this.

Praise be to Allah.We urge you to follow the advice of the Prophet (peace and blessings of Allaah be upon him) with regard to food. It was narrated that al-Miqdaam ibn Ma’diYakrab said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘The son of Adam does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls to give him enough strength. If his desire for food overwhelms him, then let him fill one-third with food, one-third with drink and leave one-third for air.” (Narrated by Ibn Maajah, al-At’imah, 3340; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, no. 2704). Hence some of the scholars included this hadeeth under the heading of controlling desires. You should also fast a lot, heeding the words of the Prophet (peace and blessings of Allaah be upon him): “O young men! Whoever among you can afford to get married, let him do so, and whoever is not able to do that then let him fast, for it will be a shield for him.” (Narrated by al-Bukhaari, al-Nikaah, 4677). The Prophet (peace and blessings of Allaah be upon him) enjoined fasting . So you must also pay attention to the commands of the Allaah, such as lowering the gaze and keeping away from places where men mix with women. If you have the means to get married then hasten to do so, following the command of the Prophet (peace and blessings of Allaah be upon him) mentioned above. With regard to the effects that different foods have, we suggest you refer to the books of nutritional experts. And Allaah is the Source of strength.

What is the evidence on celebrating birthdays? Is it allowed in Islam?

Praise be to Allah.The evidence in the Quran and Sunnah indicates that celebrating birthdays is a kind of bid’ah or innovation in religion, which has no basis in the pure Shari’ah. It is not permitted to accept invitations to birthday celebrations , because this involves supporting and encouraging bid’ah. Allah, may He be glorified and exalted, says (interpretation of the meaning): “Or have they partners with Allah (false gods) who have instituted for them a religion which Allah has not allowed…?” [Al-Shura 42:21] “Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allah (if He wants to punish you). Verily, the wrongdoers are protectors to one another, but Allah is the Protector of the pious.” [Al-Jathiyah 45:18-19] “Follow what has been sent down unto you from your Lord, and follow not any awliya (protectors, helpers, etc.) besides Him. Little do you remember!” [Al-A’raf 7:3] According to sahih reports, the Prophet (peace and blessings of Allah be upon him) said: “Whoever does something that is not a part of this matter of ours (i.e., Islam) will have it rejected.” (Reported by Muslim); and “The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.” There are many other ahadith that convey the same meaning. Besides being bid’ah and having no basis in shari’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allah be upon him) said, warning us against following their ways and traditions: “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhari and Muslim).  The Prophet (peace and blessings of Allah be upon him) also said: “Whoever imitates a people is one of them.” For more, please see these answers: 249 , and 128530 . And Allah knows best.

Assalamu'alaikum wbt Brother, I would like to seek your assistance in translating the tafsir of surah 55 ayat 33(Since I do not know Arabic): "33. O ye assembly of Jinns and men! if it be ye can pass beyond the zones of the heavens and the earth pass ye! not without authority shall ye be able to pass!" Jazakallahu Khair.

Praise be to Allah.; Verse 33 of Surat al-Rahman, interpretation of the meaning: "O ye assembly of Jinns and men! If you can pass beyond the zones of the heavens and the earth, pass ye! Not without authority shall ye be able to pass!" This challenge from Allaah to all will be on the day of resurrection when all creatures, Jinn and humans, will be assembled and the heavens split apart. Angels will descend from all of heavens and encircle the resurrected. Allah will challenge the people assembled to escape if they can. They will not be able to escape as they will not have the ability or the power to do so with the angels besieging and encircling them from all sides. In explanation of this Verse, Ibn Kathir (may Allaah have mercy on him) said: "Meaning that you cannot escape Allaahs power and predestination, which are everywhere around you. You cannot escape Allahs power or break away from His authority or ruling on you. On the day of resurrection, wherever you go, you will be surrounded on all sides by seven rows of angels. No one can pass beyond the zones "without authority" i.e. an order from Allah. Verse 10 of Surat Al-Qiyamah, or the resurrection, says (interpretation of the meaning): "(10.) That day will man say: Where is the escape? (11.) By no means! No place of safety! 12. Before thy Lord (alone), that day will be the dwelling."

As you know, many people are suffering from diseases for which they cannot find medical treatment, so they turn to the Book of Allaah and the scholars and some pious and righteous people who have memorized the Book of Allaah, so that they can recite ruqyah as prescribed by sharee’ah to treat them. The site of women’s pain may be in their heads, chests, arms or legs – is it permissible for them to uncover these places so that they may be read over in cases of necessity? What are the limits within which women may uncover when Qur’aan is read over them for this purpose?

Praise be to Allah.It is Sunnah to learn ruqyah as prescribed in sharee’ah, seeking to benefit the Muslims and treat these chronic diseases, because the Book of Allaah is a beneficial healing. But it is not permissible for a non-mahram man to touch any part of a woman’s body when doing ruqyah, and it is not permissible for her to uncover any part of her body such as her chest, neck, etc. He should recite over her even if she is covered, and this will be of benefit no matter where the pain is. It is also Sunnah for some of the sisters who can read Qur’aan to be taught how to do ruqyah so that they can use it to help modest women. And Allaah knows best.

When we want to attract Christians to Islam, is it permissible to use religious songs accompanied by music? Is it permissible to have a group called a religious group because they sing religious songs accompanied by musical instruments?

Praise be to Allah.In my opinion there is no need to attract people in this manner; you should use permissible means such as listening to Qur’aan with proper tajweed and tarteel (correct recitation) and listening to eloquent ahaadeeth which move the listener, and beneficial, moving poems (qaseedahs) and nasheeds. You can also provide clear proof of what is good about Islam and explain its teachings and noble aims which will demonstrate that it is the religion that befits the natural inclinations of man (deen al-fitrah) and encompasses all the interests of mankind. Whoever can only be attracted by things that include forbidden elements such as singing, instruments and music is no good and I do not think that he can be attracted to Islam at all. And Allaah knows best.

If a couple enter Islam, do they have to repeat their marriage contract?

Praise be to Allah. Ibn Qudaamah (may Allah have mercy on him) said: The marriage contracts of the disbelievers are valid and may be accepted if they become Muslim. There is no need to examine the nature of their marriage contract or how it was done, and it is not essential that their contract should have fulfilled the conditions of the Muslim marriage contract, namely the wali (woman’s guardian), witnesses and the format of the proposal and acceptance, and so on. There is no difference of opinion among the Muslims concerning that. Ibn ‘Abd al-Barr said: The scholars are unanimously agreed that if a couple become Muslim together at the same time, they remain together on the basis of their (original) marriage contract, so long as there are no ties of blood or via breastfeeding between them. Many people became Muslim at the time of the Messenger of Allah (blessings and peace of Allah be upon him), and their wives also became Muslim, and their marriage contracts were accepted. The Messenger of Allah (blessings and peace of Allah be upon him) did not ask them about the conditions of their marriage or how they had got married. This is something that is known via mutawaatir reports and is well established, thus it is certain.

Is it permissable for a child to call her stepfather Abu or Abi as long as she knows who her real father is, and she carried her real father's name? Her real father is muslim, but she calls him daddy, and for the sake of unity in the home, we want her to call her stepfather Abi like the others do.

Praise be to Allah. Before answering this question, it will be useful to shed more light on the issue of adoption and giving a child a name or lineage that is not really his. In Islam, adoption (i.e., giving your name to a child who is not yours) is haraam, and is considered to be a major sin because of the wrongdoing and corruption that result from it. Allaah says (interpretation of the meaning): "Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah" [al-Ahzaab 33:5]. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever claims knowingly to belong to someone other than his father will be denied Paradise." (Reported by al-Bukhaari and Muslim, Fath, no. 3982). He also said: "Whoever claims to belong to someone other than his father, will be cursed by Allaah, the angels and all the people, and Allaah will not accept any deeds or excuses from him on the Day of Resurrection." (Reported by Muslim, may Allaah have mercy on him, in his Saheeh, no. 2433). In his commentary on this hadeeth, al-Nawawi said: "This is clearly stating the emphatic prohibition of claiming to belong to anyone other than one's real father because this involves ingratitude and a denial of the rights of inheritance, as well as cutting family ties and undutifulness to parents." (al-Nawawi's statement ends). It also involves not carrying out the rules of inheritance, and ignoring the prohibited degrees of marriage to women [i.e. a man may unknowingly marry someone he is not permitted to, such as a sister, when true origins are concealed by not calling a child after his real father - translator's note], etc. If a man wants to sponsor an orphan, the child must still be named after his father, if his name is known; it is not permissible to attribute this child to himself by giving him his name. If the child's real origins are not known, then he should be given an appropriate name by which he may be known to others, as Allaah says (interpretation of the meaning): "Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah. But if you know not their father's (names, call them) your brothers in faith " [al-Ahzaab 33:5] In answer to your question, which has to do with a girl - for example - addressing the one who is sponsoring her and bringing her up as "Father" or "Daddy," Shaykh 'Abd al-'Azeez ibn Baaz has issued a fatwa (ruling) stating that this is allowed, because he is acting in the position of a father to her, and we should not be so strict in this matter. Note: If a man is sponsoring a very young girl (less than two years old) he should try to establish the relationship of mahram by letting her breastfeed from his wife, mother or sister, so that she will become his mahram, otherwise he has to make sure that she does not uncover (take off her hijaab) in front of him when she grows up. The exception to this is a step-daughter (his wife's daughter from a previous marriage); she does not have to wear hijaab in front of her mother's husband even if no relationship is established through breastfeeding (al-radaa').

What is the proof that women have to cover their feet during prayer for prayer to be accepted?

Praise be to Allah.The free woman who has attained the age of majority is obliged to cover her entire body during prayer, apart from her face and hands, because all of her is ‘awrah. If she prays and any part of her ‘awrah becomes uncovered, such as a shin or foot or all or part of her head, then her prayer is invalid, because the Prophet said: "Allah will not accept the prayer of a woman who has started to menstruate, except with a khimaar (covering)" (Reported by Ahmad, Abu Dawud, Ibn Maajah and al-Tirmidhi, with a saheeh isnaad) Abu Dawud reported from Umm Salamah (may Allah be pleased with her) that she asked the Prophet (peace and blessings be upon him) about a woman who prayed wearing a dir’ (chemise or upper garment) and a khimaar (head cover), but no izaar (lower garment). He said: "The woman is ‘awrah." As for the face, the Sunnah is to uncover it during prayer, so long as no non-mahram men are present. According to the majority of scholars, the feet must be covered; some scholars allow uncovering the feet but the majority say the opposite. Abu Dawud reported from Umm Salamah (may Allah be pleased with her) that she was asked about a woman who prayed in a khimaar and qamees (dress or gown). She said, "There is nothing wrong with it if the dir’ (chemise) covers her feet." In any case, it is better to cover the feet, to be on the safe side. As far as the hands are concerned, there is more leeway: there is nothing wrong with either covering them or uncovering them, although some scholars think that it is better to cover them. And Allah is the Source of strength.

Salam.There are T-shirts currently available in my area with the word "Allah" written on it. The issue has been raised that this is wrong because people may abuse the T-shirt by wearing it or throwing it on the floor out of carelessness. Also, it has been asked whether it can be worn to the toilet.What is your opinion on the matter ?Jazakallah.

Praise be to Allah.It is not permissible to buy or wear these T-shirts, and the one who wears them should be denounced, because they involve disrespect towards the name of Allaah, which is bound to be mistreated by being printed on these shirts, whether they are thrown in places where Allaah’s name should not be put, such as in bathrooms (especially when they get dirty and need washing) or are mistreated in other ways. If you and other Muslims refrain from buying these shirts, this will narrow the market for them, which will force the producers – if their aim is merely commercial – to stop printing them. And Allaah knows best.

What are the confirmed sunnah prayers (Al-Sunan Al-Rawatib)? And when should they be performed?

Praise be to Allah.The answer to your question about al-sunan al-rawatib is a Hadith by the Prophet (may peace and blessings be upon him) in which he said: "Allah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak'at (as follows): 4 Rak'at before and 2 after the Zhuhr (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the ‘Isha (Evening) Prayer and 2 before the Fajr (Dawn) Prayer." (Hadith sahih narrated by at-Tirmidhi No. 379 and by others. Hadith No. 6183 in Sahih al-Jami’.) Anbasah ibn Abi Sufyan quoted Umm Habibah as saying "Allah’s Messenger (may peace and blessings be upon him) said: "A house will be built in Heaven for one who prays 12 Rak'at in a day and evening as follows: 4 Rak'at before and 2 after the Zhuhr Prayer, 2 after the Maghrib Prayer, 2 after the ‘Isha Prayer and 2 before the Fajr Prayer." (Narrated by at-Tirmidhi under No. 380. He said: The Hadith narrated by Anbasah quoting Umm Habibah in this chapter is a hassan and sahih hadith. It is under No. 6362 in Sahih al-Jami’.) The ‘Asr (Late-Afternoon) Prayer has no routine Sunnah (basic recommended voluntary prayer). However, it is mustahab (preferable and recommended) that one prays 4 Rak'at before the ‘Asr Prayer. The 4 Rak'ahs are of less reward and significance in importance of adhering to them compared to the "sunan al-rawatib" described above. The 4 Rak'ahs are the ones intended by the Prophet (may peace and blessings be upon him) in saying: "May Allah have mercy on one who prays 4 rak’at before the ‘Asr Prayer." (Narrated by at-Tirmidhi no. 395 and he declared it a hassan and gharib Hadith. Al-Albany rated the Hadith as hassan in Sahih al-Jami’ No. 3493.) All the foregoing 4-Rak'ah voluntary prayers are to be prayed two at a time according to Imam ash-Shafi'i and Imam Ahmad. For more about sunnah prayers, please see these answers: 65746 , 181043 , 150006 , 187769 , and 297   Allah, the Exalted, knows best.

In some cities and regions it is very common to people to organize singing parties and soirees where they listen to songs and trilling songs or verses from the local area and elsewhere, or to stage series of plays in some literary clubs, to which they invite singers and actors from all over. Sometimes entrance to these events is by tickets which are sold, and sometimes these events are free. My question, O Shaykh, is: what is the ruling on organizing these parties and soirees, and what is the ruling on attending them for the purpose of relaxation and leisure? Is it permissible for me to join in with them in singing these songs etc.? Please give us a fatwaa, may Allaah reward you, because this is a confusing matter. Some people say that there is nothing wrong with this because it is only entertainment, and others say that it is haraam and is not permitted. May Allaah bless you and benefit Islam through you. Wa’l-salaamu ‘alaykum wa rahmat-Allaah wa barakaatuhu.

Praise be to Allah.Everyone must fear Allaah and realize that He is watching them in private and in public. They should know that He can see them and that nothing at all is hidden from Him on the earth or in the heavens. Allaah says (interpretation of the meaning): “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 2:197] – i.e., O you whose minds are aware and whose hearts are alive, strive to please Allaah by doing that which will bring you benefits in this world and in the Hereafter. Those who are not “men of understanding” are those who waste their efforts and their minds in things that earn the wrath of Allaah. What the questioner has asked about, organizing singing parties and soirees to which singers and actors from all over are invited, to which entrance is free or there is a charge, and attending or watching these events, or taking part in them or supporting them – all of that is haraam and is not permitted, because Allaah says (interpretation of the meaning): “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).” [Luqmaan 31:6] Ibn Mas’ood – may Allaah be pleased with him – used to swear that what this referred to was singing, because undoubtedly singing misleads people far away from the path of Allaah by wasting their time. It was reported from Abu ‘Aamir and Ibn Maalik al-Ash’ari (may Allaah be pleased with them) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will permit illegal sexual activity (zinaa), silk, alcohol and musical instruments…” (narrated by al-Bukhaari). The meaning of the phrase “[they] will permit illegal sexual activity (zinaa), silk, alcohol and musical instruments…” is that these things are basically haraam. The word translated as “there will be” refers to something which will happen in the future. What this means is that there will be people who regard as halaal and allow themselves things that are haraam, such as zinaa, silk and musical instruments.   It was reported from Anas (may Allaah be pleased with him) in a marfoo’ report: “In this ummah there will be landslides, stones falling from heaven and transformation (of humans into monkeys, etc.). This will happen when alcohol is drunk, when people bring in female singers and play musical instruments.” (Narrated by al-Tirmidhi). No doubt the things that bring about these punishments are haraam, and are in fact major sins – laa hawla wa laa quwwata illa Billaah (there is no strength and no power except with Allaah). The earlier scholars, such as Imaam Ahmad (may Allaah have mercy on him) stated that musical instruments – such as the ‘ood (lute), tanboor (long-necked stringed instrument similar to a mandolin), shabbaab (reed flute) and rabaab (stringed instrument resembling a fiddle) – are haraam, so the instruments that are known nowadays, which cause far more fitnah (temptation) are even more haraam than those which were known to the earlier scholars. Therefore: it is haraam to organize singing parties such as these. Let those who organize them fear Allaah, and let those who are in positions of authority fear Allaah and not take their children and families to these places. Let them realize that they are sinning by doing so, and tomorrow they will be asked about what they have done. Let them know that they can find relaxation in obeying Allaah and adhering to His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), by fasting, visiting the Haramayn (Makkah and Madeenah), and by striving in jihaad for the sake of Allaah, spreading the religion of Allaah and calling others to Islam, and other kinds of good and righteous deeds. They can also find relaxation in other permissible activities, such as learning to swim, shoot and ride horses, as well as sailing, going to gardens and parks, etc., so long as they observe Islamic etiquette and good manners. May Allaah help us all to do what is good and right, and keep us away from the things that will earn His wrath and painful punishment. And Allaah knows best.

I 'd like you to inform me about the following: We have brothers her in Brazil return to Islam (one years ago)in prison thanks our Allah. The imprisoned has right to receive his wife during visiting time (Sunday) and sleep with here from 11 to 2 clock. Now the question is that, what they will do in Ramdan(Their wives are not Muslim)? please could you please inform us about this equation taken in account Right of women through 30 days they are at new time of their Islam specially we haven't Sheikh. thanks

Praise be to Allah.I do not find another solution to this issue, except to request from the prison administration that the time be changed to between maghrib and fajr. This is the time where it is permissible for a man to have sex with his wife. Whatever be the concerns taken into consideration, it is without doubt impermissible for a Muslim, who is obligated to fast to have sex with his wife during the day time of Ramadhan. This is one of the worst things that break the fast and upon committing this act, it is obligatory for the person to free a slave. If this is not possible, then fasting two months consecutively. If they are unable to do that, then feeding 60 poor persons, repenting, and fasting the day one had sex on. It is upon you all to give instruction and advice in a good way. If something happens then repentance and expiation are required. It is hoped that the administrators of the prison will respond to the mentioned suggestions, particularly if they are able to provide individual rights and religious freedoms. May Allah facilitate for you every good and reward you for your struggle. We ask Allah to give firmness to the Muslim brothers who are in prison and to guide their wives. Allah is the guider to the straight path.

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

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

There is a sect which is no less dangerous than the sect which rejects the Sunnah altogether; they say, “We accept the Sunnah as a source of legislation for matters of worship, but when it comes to legislation or conduct in the matters of this world, we are not obliged to follow any part of the Sunnah in this regard,” and they cling to weak evidence, such as the incident of the pollination of the date-palm trees. How should we respond to them?

Praise be to Allah.The story of the pollination of the date-palm trees describes how, when the Prophet (peace and blessings of Allaah be upon him) migrated to Madeenah, he saw the people there pollinating the date-palm trees by hand, and he said to them, “If you do not do this, it should still be fine.” So they did not do it, and the crop failed, producing only bad dates. He passed by them and said, “What is wrong with your date-palms?” They said, “You told us such-and-such.” He said, “You know best about the affairs of your world.” (Reported by Muslim, 4358). This report, if it indicates anything, indicates that with regard to worldly matters that have nothing to do with halaal and haraam or right and wrong, but are matters of trial and error, do not come under the mission of the Messenger (peace and blessings of Allaah be upon him) as the conveyor of the Message from His Lord. This hadeeth indicates that these matters are subject to trial and error. The Messenger (peace and blessings of Allaah be upon him) set us a practical example to encourage us, in worldly matters that have nothing to do with legislation, to do our utmost to find out which way of dealing with them is best, to research and explore these matters, to analyze our findings and observations, and to do other things that would help us to develop and make progress in the fields of agriculture, industry, construction and so on. In matters on which sharee’ah is silent and did not give any specific ruling, we are permitted to act within the general guidelines of Islam, such as the principle of not causing or reciprocating harm, and so on. There is a big difference between this incident and its implications, and the reports in which the Messenger (peace and blessings of Allaah be upon him) stated that things were halaal or haraam, or that something would lead to punishment or not, or that certain transactions are valid or not, and other worldly or religious matters, because these formed the main part of his mission, and Allaah has commanded us to obey the Messenger (peace and blessings of Allaah be upon him) in everything that he has conveyed from his Lord. (al-Mawsoo’ah al-Fiqhiyyah, 1/45). Those who try to confine Islam only to rituals of worship, such as prayer, fasting and Hajj, and want to separate religion from other aspects of life such as the social, economic and political spheres, and say that these are human affairs in which people can do whatever they want and can legislate and govern however they wish – these people are kaafirs and wrongdoers who do not want to make the sharee’ah of Allaah prevail in people’s lives or to allow Islam to guide the people’s affairs, even though Allaah has revealed it to govern and control and regulate, and life cannot be properly run and people cannot be happy without it. Without Islamic rule, people are lost and confused in the darkness, as we see today in all those societies that are not ruled by the sharee’ah of Allaah. We ask Allaah to guide us and to open our eyes and help us to accept and follow Islam. May Allaah bless our Prophet Muhammad.

Very often I am asked by some of our brothers who come to the Kingdom as foreign workers about what my madhhab (school of thought) is – am I a Hanbali or a Shaafa’i, etc.? In fact I am completely ignorant about this matter, and it is sufficient for me to be a Muslim; if I have a problem with regard to some religious matter, I ask the scholars. What is your opinion?

Praise be to Allah.It is sufficient for you to be a Muslim who follows the sharee’ah. With regard to Hanbali or Shaafa’i madhhabs, you do not have to restrict yourself to that. Those (four) scholars have a high status that is well known throughout this Ummah; their words were written down and followed by their companions and followers, and became madhhabs that were recognized and known, even though they were agreed on matters of belief and Tawheed. They were also close to one another on minor issues, but it so happened that one of them might be unaware of some evidence (daleel) or its correct interpretation, so he made ijtihaad and issued fatwaas based on his ijtihaad. They did not oblige others to adhere to what they said, but most of those followers adopted sectarian attitudes and restricted themselves to the views of those imaams even if they went against the daleel. They went to great length to interpret the texts in such a manner as to make them agree with what they thought. On this basis, we advise the “rank and file” to call themselves Muslims and to refer problematic issues to respectable scholars and to consult the works of scholars who are known for their sincere devotion to Islam and the Muslims. And Allaah knows best.

I am a software developer by profession. My question is whether I could develop software for a bank which deals in ribaa (interest).

Praise be to Allah.It is not permitted, because Allah has forbidden it in the aayah (interpretation of the meaning): ". . . but do not help one another in sin and transgression. . ." [al-Maa'idah 5:2] There is no doubt that by doing this work you are making it easy for the bank to deal in the haraam matter of ribaa using the programs that you have developed. May Allah help us and you to do the things that will please Him, and keep us away from the things that will earn His wrath. May Allah bless our Prophet Muhammad.

I hear many people, when they want to affirm something, saying “by the Prophet”. Is this permissible?

Praise be to Allah.This swearing by the Prophet (peace and blessings of Allaah be upon him) is haraam, and is a kind of Shirk, because swearing by something implies veneration of it, and a created being cannot venerate another created being. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears by anything other than Allaah is guilty of kufr or shirk.” (Saheeh, narrated by Ahmad, 2/125; Abu Dawood, 3251; al-Tirmidhi, 1535). This applies to swearing by the Prophets, angels, righteous people and all other created beings. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears an oath, let him swear by Allaah or else remain silent.” (Narrated by al-Bukhaari,4860 – al-Fath 8/611 and 6107 – al-Fath 10/516; Muslim, 1647; Ahmad, 2/309; Abu Dawood, 3247; al-Nasaa’i, 3775; al-Tirmidhi, 1545; Ibn Maajah, 2096). With regard to the verses in the Qur’aan which contain oaths sworn by “those sent forth” (al-mursalaat), the winds that scatter (al-dhaariyaat), those who pull out (al-naazi’aat), the break of day (al-fajr), the Time (al-‘asr), the forenoon (al-duhaa) and the mansions of the stars (mawaaqi’ al-nujoom – see al-Waaqi’ah 56:75), etc., these are oaths sworn by Allaah, and Allaah has the right to swear oaths by whatever He wills, but the created being can swear only be his Lord, may he be exalted.

Assalaamu alaikum wa rahmatullahAre Women allowed to swim in a secluded place together?If yes. How are they supposed to dress as any dress will stick to the body when wet. Please explain in detailWassalaam

Praise be to Allah.Anything that could be a source of temptation among women must be prevented. So their swimming in clothes that do not cover their ‘awrah (parts of the body which must be covered) properly because they stick to the body is something that is not allowed. If they swim in clothes that cover them, in a place far from the gaze of men, and cover themselves as soon as they come out of the water so that others will not see them in clothes that show the shape or colour of their ‘awrah, then there is nothing wrong with this so long as they adhere to the shar’i conditions. And Allaah knows best.

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

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

Are a men and women allowed to have sex on their wedding night? If so, how often are the husband and the wife allowed to have intercourse; once a week and so on?

Praise be to Allah.How often husband and wife make love Yes, the couple can have intercourse on the first night of their marriage if they want to. There is nothing in the Shari`ah to indicate the number of times a couple may or should have intercourse, because this varies according to circumstances and personal preferences.  As long as people vary in their abilities, it is not possible for the Shari`ah to impose a specific number in such cases. But intercourse is the right of the wife and is a duty on the husband .  Ibn Qudamah al-Hanbali (may Allah have mercy on him) said:  “Intercourse is a duty on the man – i.e., the husband should have intercourse with his wife – so long as he has no excuse. This is also the opinion of Malik.” (al-Mughni, 7/30) Imam al-Bukhari reported from ‘Abd-Allah ibn ‘Amr ibn al-‘As, who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘O ‘Abd-Allah, have I not heard that you fast all day and stand all night in prayer?’ I said, ‘Yes, O Messenger of Allah.’ He said: ‘Do not do that. Fast and break your fast, stand in prayer and sleep. For your body has rights over you, your eyes have rights over you, and your wife has rights over you.’” In the commentary on this hadith, it says: “The husband should not exhaust himself in worship to the extent that he becomes too weak to fulfil her rights by having intercourse with her and by earning a living.” (Fath al-Bari) It is also the wife’s right that her husband should spend his nights with her. Ibn Qudamah al-Hanbali said: “If he has a wife, he should spend one night in four with her, so long as he has no excuse.” (Al-Mughni, 7/28; Kashf al-Qina’, 3/144). Shaykh al-Islam Ibn Taymiyah said:  “It is obligatory for the husband to have intercourse with his wife as much as is needed to satisfy her, so long as this does not exhaust him physically or keep him away from earning a living… If they dispute over this matter, the judge should prescribe more in the way of intercourse just as he may prescribe more in the way of spending.” (Al-Ikhtiyarat al-Fiqhiyyah min Fatawa Shaykh al-Islam Ibn Taymiyah, p. 246) The Shari`ah also requires that a wife be protected from immorality by means of her husband having intercourse with her, as much as is needed to satisfy her and to provide this protection. But there is no way that this can be stated in terms of a specific period of time, such as four months, or more, or less. It should be defined according to the wife’s needs and her husband’s ability to fulfil her rights… All of this applies in normal circumstances, when the husband is present and living with his wife. If the husband is absent from his wife because he is travelling for a legitimate purpose or other legitimate excuse, in this case the husband should try not to be absent from his wife for too long. If he is absent because he is doing something for the benefit of the Muslims as a whole, such as participating in jihad for the sake of Allah or patrolling the borders of Islam, he should be permitted to go back to his family once every four months or less, so that he can spend time with them before returning to his duties in jihad or border patrol. This was the policy of ‘Umar ibn al-Khattab (may Allah be pleased with him), who stipulated that soldiers and members of the border patrol should be absent from their wives for only four months, after which time they should be brought back and others sent to take their place…” (Al-Mufassal fi Ahkam al-Marah by Zaydan, 7/239) For more, please see these answers: 1202 , 91968 , 4807 , and 6792 . And Allah is the source of strength.

A man was writing on a piece of paper, and whilst he was writing he made a mistake with some of the words. He got very upset, and because he was so angry he cursed the pen and paper [the Arabic wording states that he “cursed the religion and the heaven of the pen and paper” – Translator]]. Is cursing [the religion and the heaven of] the pen or paper or rock or tree or chair or whatever considered to be Kufr (disbelief)?

Praise be to Allah.Undoubtedly this kind of cursing is haram (impermissible). Even if we say that the pen and paper have no religion in the sense of doing acts of worship, nevertheless the religion is one, and it is Allah Who has subjugated these pens and other tools and made it easy for us to use them, so there is the fear that this cursing may be referred back to Allah. So this person has to repent and seek forgiveness, and not do anything like this again. And Allah knows best.

On some trips there is a Qur’aan reading program, and they divide the people into separate circles (halaqahs) and someone who reads Qur’aan well to correct any mistakes. Is there anything wrong with this?

Praise be to Allah.There is nothing wrong with that. Reading Qur’aan is something that should be done regularly, and if there are readers who get together to read the Qur’aan but they have some weaknesses or make mistakes, and they appoint someone to correct their mistakes who can commit himself to attending regularly and is qualified to do that, then this is a good action, because he can teach them to read Qur’aan without making mistakes, and this is something which will benefit all of them.

I am very interested in Islam. I have since 1994 started to read the Qur'an and the Prophets Hadiths (pbuh)since early this year and I have found great spiritual fulfillment in Islam. I will (Insha Allah) soon be receiving Namaaz lessons as I plan on embracing Islam. I am not sure of the meaning of a particular verse in the Qur'an from Surah Ya-Sin and I hope that you can be of help. And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk (36:39) I will appreciate your help. May Allah guide, protect and bless you for all the help you have given to so many people across the world by answering our questions and ending our dilemmas.

Praise be to Allah. First of all, let me congratulate you for reaching a conviction that Islam is true and that it is the only religion which meets the needs of mans soul and fills it with tranquillity and joy. From the way in which you phrased your question, it is clear that what you have read about Islam has had an effect on you, so much so that if you had not stated that you are Hindu, we would have thought you were Muslim. The most important thing I want to say to you is to advise you to hasten to enter Islam, and do it sooner rather than later. Once a person is convinced of the truth, what reason is there to delay embracing Islam? There is another point which also needs to made clear. Some of those who want to enter Islam delay doing so until they have learnt some practical aspects of this faith, such as how to pray and so on, because they think that they are not fit to enter the religion until they have learnt some of its teachings. This is not correct; once the truth is clear to a person, it is his duty to follow it and enter Islam straight away. Then he can learn about the Quran and Sunnah and broaden his understanding of Islam. The Muslim is required to take learning and practice step by step, as much as he is able to, because no one knows when he or she will die. If a person meets Allaah (dies) with a religion other than Islaam, he will be one of the doomed. Furthermore, a person will not be rewarded and no hasanaat will be recorded for him until after he has entered Islaam, so he will lose a lot of benefits if he delays his Islaam; time wasted can never be recovered. Now let us go back to your question, which has to do with the thirty-ninth aayah of Soorah Yaa-Seen. In this aayah, Allaah says (interpretation of the meaning): "And the moon, We have measured for it mansions (to traverse)" [Yaa-Seen 36:39], i.e., We have made it progress through stages by which the passing of months can be measured, just as night and day are known from the sun. Allaah says (interpretation of the meanings): "They ask you about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage . . ." [al-Baqarah 2:189] "It is He Who made the sun a shining thing and the moon as a light , and measured out its (their) stages, that you might know the number of their years and the reckoning. . ." [Yoonus 10:5] Allaah has given the sun its own light and has given the moon a (reflection) of light, and has made their courses different, so that the sun rises every day and sets at the end of of the day with one unchanging kind of light, but the positions of its rising and setting vary from summer to winter, because of which the days may be long and the nights short, then the days become short and the nights long. The sun is dominant in the day, so it is the heavenly body of the daytime. As for the moon, Allaah has measured for it mansions or stages, so that on the first night of the month it rises as a faint crescent, giving little light, then its light increases in stages and its position gets higher each night. Every time its position is higher, it has more light, even though it is a reflection of the suns light, until its light becomes complete, on the fourteenth of the month, when it is a full moon. Then it starts to decrease until, at the end of the month, it "returns like the old dried curved date stalk" Ibn Abbaas, may Allaah be pleased with him, said: "This is the stalk of a bunch of dates." Mujaahid said: "It is a dried stalk." Ibn Abbaas meant: the stalk of a bunch of dates when it becomes old, dry and bent. (Reference: Tafsir Ibn Katheer). This likening of the moon at the end of the month to an old dried curved date stalk is a beautiful example of eloquence, by choosing a simile from the environment of the first listeners. And Allaah knows best.

I have come to know a person who follows the Salafi da’wah and I have read a book about this movement. I believe that the Salafi da’wah is correct and that those who follow it have the sound ‘aqeedah (belief), but there are some matters I want to ask about. How correct is it from an Islamic point of view to use the word “Salafi” and to describe oneself in this way? If a person says that he is a Salafi, is he praising himself? Is this considered to be dividing the ummah? If we tell the Sufis that their madhhab is not correct, and that neither the Prophet (peace and blessings of Allah be upon him) or his Companions taught it, they will respond that the Prophet (peace and blessings of Allah be upon him) or his Companions did not use the word “Salafi” either, so how should we reply to them?

Praise be to Allah.Who are Ahl al-Sunnah wa’l-Jama’ah? We can answer this question with the following points: Each person is obliged to follow the guidance of the Messenger of Allah (peace and blessings of Allah be upon him) and his Companions. This is the way of Ahl al-Sunnah wa’l-Jama’ah and the followers of the righteous predecessors (al-salaf al-salih). Allah says (interpretation of the meanings): “Say (O Muhammad): ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me with sure knowledge. And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the mushrikeen (polytheists… those who worship others along with Allah or set up rivals or partners to Allah).” [Yusuf 12:108] “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the oath he has chosen, and burn him in Hell – what an evil destination!” [al-Nisa 4:115] Who are the Salaf?  Whoever follows the way of the Messenger of Allah (peace and blessings of Allah be upon him) belongs to the salaf al-salih , even if the people call him something else; by the same token, whoever goes against it and deviates from the Sunnah is an innovator, even if he claims to be a Salafi. Can you say ‘I am a Salafi’? If a person calls himself a Salafi to express his gratitude for having been guided to this way, or to clearly distinguish himself from innovation, then this is OK and is allowed in Islam. But if he says it only for the purpose of praising himself, then this is not allowed, because Allah says (interpretation of the meaning): “… therefore justify not yourselves…” [al-Najm 53:32].  Similarly, it is not allowed if it is said in a spirit of tribalism or sectarianism, because such attitudes are forbidden, as is clear from the following story: Jabir ibn ‘Abd-Allah said: “A man from the Muhajireen shoved a man from the Ansar from behind, so each man’s people gathered around him, saying ‘O Muhajireen (come and help)!’ or ‘O Ansar (come and help)!’ News of this reached the Prophet (peace and blessings of Allah be upon him) and he said, ‘Stop this, for it is repulsive.’ Then he said, ‘What is this call of the people of jahiliyyah? What is this call of the people of jahiliyyah?’” (Reported by Imam Ahmad, 14105; the hadeeth is also to be found in al-Sahihayn). The Prophet (peace and blessings of Allah be upon him) called it the call of the people of jahiliyyah and described it as repulsive, even though the words “Ansari” and “Muhajiri” are Islamic words, the first referring to those who supported Allah and His Messenger, and the second referring to those who left the land of kufr and migrated to Allah and His Messenger. Why were they described in this manner? Because in this instance, the words were not used in a permissible fashion; the usage was a sectarian and political one that could have led to fighting between the two groups. The same applies to the word “Salafi”. If the Ahl al-Sunnah and the salaf draw a line between themselves and the innovators, this is not considered to be dividing the ummah, as those who criticize the use of this word think is the case, but this distancing of oneself has to be done in accordance with the degree of bid’ah – whether it is major or minor – and should be regulated by the overall interests of the Islamic da’wah. Response to the Sufi claims The Sufi claims mentioned in the question are not valid. The denunciation is not merely because of the word “Sufi”, which is a general word that may be applied to things approved of in Islam, such as asceticism (zuhd) and fear of Allah, or it may be applied to innovations such as monasticism and extremism. Rather the denunciation is because of the various types of shirk, major and minor, that are connected with Sufism and its tariqahs .  The word Tasawwuf (Sufism) now refers to the Sufi tariqahs and the kinds of innovations they have. Sufism – as is obvious from their books and how Sufis actually are – includes deviant ideas of kufr, such as hulool (incarnation or the belief that the Creator may be indwelling in His creation – exalted be Allah above what they say), ittihad (union) and wahdat al-wujood (pantheism or the unity of existence, which is the belief that the Creator and His creation are the same thing, and that everything in existence is Allah – exalted be Allah above what they say), and going to extremes in what they say about the awliya, in addition to their innovations in the matter of acts of worship and awrad (du’as). Your way to salvation The one who is seeking salvation has to work hard to gain beneficial knowledge and do righteous deeds, and he should avoid vain arguments and futile discussions in which there is no benefit. We ask Allah to help us and you to follow the truth and act upon it. May Allah bless our Prophet Muhammad.

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

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

The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.

Praise be to Allah.In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning): ‘So glorify Allaah when you come up to the evening’ is maghrib and ‘isha’; ‘and when you enter the morning’ is fajr; ‘in the afternoon’ is ‘asr; and ‘the time when the day begins to decline’ is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.  Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning): “… and in some hours of the night…” [Hood 11:114]  Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning): ‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17] refers to the prayers.”  Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning): ‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103]. It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootan means that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [that mawqootan means] ‘It is obligatory’… The word ‘mawqootan’ means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him).  What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning): “Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78]. Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’ means when the sun has passed its zenith for salaat al-zuhr, and ‘the darkness of the night’ means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith…  Allaah says (interpretation of the meaning): “And perform al-salaah at the two ends of the day and in some parts of the night” [Hood 11:114]. ‘Amr reported from al-Hasan that ‘the two ends of the day’ means fajr at the first end and zuhr and ‘asr at the other; ‘some parts of the night’ means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers….  Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together. ‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’ refers to fajr, ‘in the afternoon’ is ‘asr; and ‘the time when the day begins to decline’ is zuhr.” Something similar was also reported from al-Hasan.  Abu Razeen reported from Ibn ‘Abbaas: “ ‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning] refers to the prescribed prayers. ‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day, that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning] This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”  Ahkaam al-Qur’aan by al-Jassaas, Baab Mawaaqeet al-Salaah.  What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings): “… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44] “… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7] The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

What is the ruling on appointing someone as an ameer when not travelling, such as when a group of young men are sharing a flat or in a camp that is held within the city or elsewhere?

Praise be to Allah.The reports that have been narrated concerning appointing an ameer refer specifically to when people are travelling, because when people are travelling they need to be able to refer their opinions to a leader or ameer. But when people are not travelling, usually each individual is busy with his own affairs and they do not need an ameer. But they may appoint someone to be the head of their society or group, so if for example they are living in a flat, they may say” we need someone to organize our affairs in this flat, so we will appoint So and so to be our head or ameer.” Then they can discuss with him the running of this household’s affairs, such as what kind of food to have, setting times of rest, deciding what needs to be bought, and so on, so they discuss these things with him and agree to accept what he says. This is correct, in sha Allaah.

I am speaking under correction. Please do correct me if I don't have my facts right: According to The Bible there is no country such as Israel, only Palestine. The Jew and the Arab, both stemming from Abraham is in fact half brothers. So why can they not live in harmony in a new country called Palestine?

Praise be to Allah.Your question may be answered by the following points: There is no doubt that the Prophet of Allaah Ibraaheem (Abraham) was a pure monotheist, and he was not among the polytheists and disbelievers. Although the Jews are among the offspring of Ibraaheem (peace be upon him), they went against his way by associating partners in worship with Allaah and claiming that Uzayr (Ezra) was a son of God. They said that God is miserly and that His hand is tied up, and they said, He is poor and we are rich. They also said that when God created the heavens and the earth in six days, He got tired, so He rested on the Sabbath day exalted be Allaah far above all that they say about Him. They also likened the attributes of God to human attributes (anthropomorphism) and killed the Prophets, etc., etc. Once this distinction and contrast is made clear, there can be no brotherhood between a monotheistic believer and a polytheistic disbeliever, as Allaah says in the Quraan (interpretation of the meaning): Indeed there has been an excellent example for you in Ibraaheem and those with him, when they said to their people, Verily, we are free from you and whatever you worship besides Allaah. We have rejected you, and there has started between us and you, hostility and hatred forever, - until you believe in Allaah Alone, except the saying of Ibraaheem to his father: Verily, I will ask for forgiveness (from Allaah) for you, but I have no power to do anything for you before Allaah. Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return, - Certainly, there has been in them an excellent example for you to follow, - for those who look forward to (the Meeting with) Allaah (for the reward from Him) and the Last Day. And whosoever turn away, then verily, Allaah is Rich (Free of all wants), Worthy of all Praise. [al-Mumtahinah 60:4,6] Once this separation and enmity is clear, it is unavoidable that there will be hostility and disavowal and the resulting struggle against the enemies of Allaah. So long as the laws and wisdom of Allaah dictate that there should the distinction between believers and disbelievers, there has to be this clearly-stated enmity. There can be no change to the laws of Allaah. There cannot be harmony between Jews who are usurpers and aggressors, who have oppressed and persecuted others, and who are known for their treachery and corruption throughout the world, historically and in the present age and the purely monotheistic Muslim owners of the land, whose menfolk the Jews have killed, and imprisoned their sons, and destroyed their homes, and taken possession of their lands by force, and prevented them from earning a proper living, and carried out chemical and radiational experiments on their prisoners, and taken organs from them for transplant into Jewish patients and all other kinds of persecutions and atrocities. In addition to this, the Jews are people of treachery and betrayal; it is not possible to trust them at all. Their current conduct bears this out: is there any treaty or agreement signed by them that they have actually fulfilled? This is no big surprise for the Muslims, who know what Allaah has said in His Book about the Jews (interpretation of the meaning): Is it not (the case) that every time they make a covenant, some party among them throws it aside? Nay! The truth is most of them believe not. [al-Baqarah 2:100]. Moreover, if the Muslims agreed to live in peace with the Jews, who would be in charge? One of the basic principles of Islam is that Islam should prevail, not be prevailed over. One of the conditions for People of the Book (Jews and Christians) living with Muslims in a Muslim country is that they should live under certain conditions (shuroot ahl al-dhimmah) in return for the security and protection afforded them by the Muslims. One of the most important of these conditions is that they should not openly display their shirk and kufr (polytheistic disbelief) in the Muslim lands, whether by word or deed. As the Muslims and Jews are enemies residing in opposing religious and doctrinal camps, it is not possible for them to be brought together unless one is made to submit to the other by force. Indeed, the Jews now are not allowing the Muslims to remain in their homes, even if there was no provocative action on the part of the Muslims; they are seizing the Muslims property by force, building their settlements on the Muslims lands and expelling the Muslims by any means. They have expelled millions to the neighbouring countries, which have accommodated them in the so-called Palestinian refugee camps. Finally, although the Muslims nowadays are in a position of weakness and humiliation because they have turned away from their religion and are unable to fight the Jews, take back their stolen lands and impose the rule of Islamic shareeah in Palestine, this does not mean that this will always be the case until the end of the world. Things have to change, and one of the indications of this is the hadeeth of the Prophet (peace and blessings of Allaah be upon him), who informed us of some things that are to happen in the future. He was supported by Revelation from his Lord; he did not speak of his own whims and desires, but of that which was revealed to him. He said: You will fight the Jews and will prevail over them, so that a rock will say, O Muslim! There is Jew behind me, kill him! (Reported by Muslim, 2921; al-Bukhaari, 2926). According to a report narrated by Muslim from Abu Hurayrah, the Prophet (peace and blessings of Allaah be upon him) said: The Hour [the Day of Judgement] will not begin until the Muslims fight the Jews and kill them. A Jew will hide behind a rock or a tree, and the rock or tree will say, O Muslim, O slave of Allaah! There is a Jew behind me, come and kill him! except for the gharqad (box thorn), for it is one of the trees of the Jews. (Reported by Muslim, 2922). We would like to express our appreciation for your question, your desire to find out the truth, and the polite and eloquent manner in which your inquiry was phrased. We invite you to believe in Allaah as your Lord, in Islam as your religion, and in Muhammad as your Prophet, for this by Allaah will save you and benefit you and protect you in this world, in the grave after death, and in the Hereafter on the Day of Reckoning. May Allaah help us and you to do all that is good.

A Muslim kept a watchdog. When it became old, he called in some non-muslim, dog-eating people from a neighbouring tribe and gave them the dog, so they would slaughter and eat it. The dog sensed it and was distressed, but the tribal people thanked him for his kindness towards them. Has the Muslim acted correctly?

Praise be to Allah.It is not permissible to eat dogs, or to give them to people who will eat them, because it is haraam to eat them or to help anyone else to eat them. The Prophet (peace and blessings of Allaah be upon him) said: “Every animal that has fangs is haraam.” (Reported by Muslim from the hadeeth of Abu Hurayrah, may Allaah be pleased with him). According to a hadeeth narrated by Abu Tha’labah al-Khashani (may Allaah be pleased with him), “the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the eating of every carnivorous animal that has fangs.” (Agreed upon). Dogs are carnivores that have fangs. You have to repent to Allaah for what you have done, and Allaah is the All-Forgiving, Most Merciful.

Please accept my apology if this questions offends, but in the pursuit of Islamic knowledge, we cannot afford to be shy for fear that if we are not well advised, we may commit a sin. I have been advised by a friend that there is a "qawl" (opinion) among some ulamaa' (scholars) that it is permissible to conduct anal sex (anal penetration) (between man and wife only) during the time of the wife's haydh (menstruation). Is this correct? Please also advise the laws and penalties relevant to it.

Praise be to Allah.  Your apology is accepted. Striving to understand the rulings of Sharee'ah in this and similar matters is not haraam or shameful; it is necessary. As regards your question, anal intercourse with one's wife is a major sin, whether it occurs at the time of menstruation or not. The Prophet SAWS (Peace & Blessings of Allah be upon Him) cursed the one who does this: "Cursed is the one who approaches his wife in her rectum" (Reported by Imaam Ahmad, 2/479; see also Saheeh al-Jaami', 5865). The Prophet SAWS (Peace & Blessings of Allah be upon Him) also said: "The one who has intercourse with a menstruating woman, or with a woman in her rectum, or who goes to a fortune-teller, has disbelieved in what was revealed to Muhammad." (Reported by al-Tirmidhi, no. 1/243; see also Saheeh al-Jaami', 5918). In spite of the fact that many wives of sound nature refuse this, there are some husbands who threaten their wives with divorce if they do not obey them (in this matter), and some even deceive their wives, who are too shy to ask scholars about it, into thinking that it is permissible. The Prophet SAWS (Peace & Blessings of Allah be upon Him) said that a man may approach his wife in any way he likes, from the front or the back, so long as intercourse takes place in the place from through which a child is born. There is no doubt that the rectum is the place from which waste matter is expelled, not the place from which a child is born. Another reason why some may commit this immoral act is that they enter upon what should be a clean married life with some jaahili (ignorant) traditions and odd practices, or with memories of scenes from indecent movies, for which they have not repented to Allaah. It is known that this act is forbidden even if both partners agree to it. Mutual consent to a haraam deed does not make it halaal. I ask Allah to bestow upon us a proper understanding of His religion and to make us adhere to its limits, for He is the All-Hearing, the One Who answers prayers.

Is there any prove from the Sunnah or ijtihad of the Sahaba that the praying (salat) of a woman is on some points different from the man, like it is in the Hanafi madhhab?

Praise be to Allah. The general principle is that women are equal to men in all religious rulings, because of the hadeeth "Women are the twin halves of men" (Reported by Imaam Ahmad and classified as saheeh in Saheeh al-Jaami’ 1983), except when there is evidence (daleel) of a specific ruling which applies only to women. One of the cases in which the scholars mention specific rules for women is prayer, where there are differences as follows: Women do not have to give adhaan or iqaamah, because adhaan requires raising the voice, which women are not permitted to do. Ibn Qudaamah, may Allaah have mercy on him, said: "We know of no difference between the scholars (on this point)." (Al-Mughni ma’a al-Sharh al-Kabeer, 1/438). All of the woman’s body is ‘awrah and must be covered during prayer, except for her face, because the Prophet (peace and blessings of Allaah be upon him) said: "No prayer will be accepted from an adult woman unless she wears a khimaar (head-cover). (Reported by the five Muhadditheen) There is some dispute as to whether her heels and feet should be covered. The author of al-Mughni (2/328) said: "As for the rest of the free woman’s body, it must be covered during prayer. If any part becomes uncovered, it renders her prayer invalid, except if only a little bit is uncovered. Maalik, al-Oozaa’i and al-Shaafi’i said the same. The woman should keep her limbs close to her body during rukoo’ and sujood, and not spread them out, because this is more modest and covering. (Al-Mughni 2/258). Al-Nawawi said: "Al-Shaafi’i said, in al-Mukhtasar: there is no difference between men and women in prayer, except that women should keep the parts of their bodies close to one another, and they should make their stomachs touch their thighs during sujood. This is more covering and preferable, in rukoo’ and the rest of the prayer too." (See al-Majmoo’ 3/429). It is preferable for women to pray in congregation, led by one of their number, because the Prophet (peace and blessings of Allaah be upon him) told Umm Waraqah to lead the women of her household in prayer. There is some difference among scholars on this matter. (See al-Mughni, 2/202 and al-Majmoo’ al-Nawawi, 4/84-85). The woman leading the prayer should read aloud as long as no non-mahram man can hear her. It is permissible for women to go out and pray in the mosque with men, although their prayer at home is better for them, because the Prophet (peace and blessings of Allaah be upon him) said: "Do not prevent the women from going out to the mosques, even though their homes are better for them." (For more details on this matter, see Question#973). Imaam al-Nawawi, may Allaah have mercy on him, said (al-Majmoo’ 3/455): "Women differ from men in congregational prayer in a number of ways: (1) Congregational prayer is not required of them in the same way as it is of men. (2) The imam of a group of women stands in the middle of the (first) row. (3) (If one woman and one man are praying), she should stand behind him, not next to him. (4) If women are praying in rows behind men, the back rows are better for them than the front rows. What we can learn from the above is that women and men are forbidden to mix. Allaah is our Helper and Support.

Is it halal for a Muslim to watch a film such as Hercules which is based on Shirk stories/ideas? I eagerly await your response insha'Allah.

Praise be to Allah.It is not permissible to watch these kinds of movies which tell stories of shirk. Seeing and hearing them can cause serious damage to the heart of the Muslim. The Prophet (peace and blessings of Allah be upon him) got angry with Umar ibn al-Khattaab (may Allah be pleased with him) when he saw him with a piece of the Tawraat (Torah) in his hand, and told him to destroy it. Many of the Muslims do not have sufficient protection or the level of knowledge required to recognize the corrupt ideas in these movies, so some viewers may develop doubts that damage their eemaan and shake their belief; they may start to believe some of the false ideas and their hearts may be filled with evil poisons as a result of watching these movies. This is in addition to the haraam content in many of these movies, such as pictures of women, music and so on. We may also note the recent appearance of movies based on distorted Biblical beliefs or the false prophecies of liars and charlatans. These movies have become very popular in the West because of the spiritual vacuum resulting from the lack of true religion. Due to the environment surrounding the Muslims in western countries, some of them have started to follow these movies. Muslims should fear their Lord and avoid watching these films of kufr. Allah says (interpretation of the meaning): Verily! The hearing, and the sight, of each of those you will be questioned by Allah. [Al-Isra 17:36] If Muslims want to entertain themselves, let them do so in permissible ways. And Allah is the guide to the Straight Path.

Is there any evidence that the Prophet Muhammad was unable to read or write?

Praise be to Allah. Allaah says (interpretation of the meaning): "Those who follow the Messenger, the Prophet who can neither read not write whom they find written with them in the Tawraat and the Injeel, - he commands them for al-Ma’roof (i.e., Islamic monotheism and all that Islaam has ordained); and forbids them from al-Munkar (i.e., disbelief, polytheism of all kinds, and all that Islaam has forbidden); he allows them as lawful al-Tayyibaat (i.e., all good and lawful as regards things, deeds, beliefs, persons, foods, etc.), and prohibits them as unlawful al-khabaa’ith (i.e., all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allaah’s Covenant) and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honor him, help him and follow the light (the Qur’aan) which has been sent down with him, it is they who will be successful." [al-A’raaf 7:157] Al-Qurtubi, may Allaah have mercy on him, said in his tafseer of this aayah: "Allaah says ‘al-ummi.’ Ibn ‘Abbaas, may Allaah be pleased with him, said: ‘Your Prophet was unlettered, unable to read or write or calculate.’ Allaah says (interpretation of the meaning): ‘Neither did you (O Muhammad) read any book before it (this Qur’an), nor did you write any book (whatsoever) with your right hand . . .’ [al-‘Ankaboot 29:48]." Ibn Katheer, may Allaah have mercy on him, said in his tafseer of the second aayah quoted [al-‘Ankaboot 29:48]: "Allaah says (interpretation of the meaning): ‘Neither did you (O Muhammad) read any book before it (this Qur’aan), nor did you write any book (whatsoever) with your right hand . . .’ i.e., ‘you (O Muhammad) lived among your people for a while before you brought this Qur’aan to them, and you never read any book or were able to write anything. Everyone among your people and others knows that you are an unlettered man, who does not read or write.’ This is how he was described in the previous Books as Allaah said (interpretation of the meaning): ‘Those who follow the Messenger, the Prophet who can neither read not write whom they find written with them in the Tawraat and the Injeel, - he commands them for al-Ma’roof (i.e., Islamic monotheism and all that Islaam has ordained); and forbids them from al-Munkar (i.e., disbelief, polytheism of all kinds, and all that Islaam has forbidden) . . .’ [al-A’raaf 7:157]. Hence the Prophet will remain unable to write even one line or one letter, until the Day of Resurrection. He had scribes who would write down in front of him the Revelation and letters to different regions. . . . Allaah says (interpretation of the meaning): ‘. . . In that case, indeed, the followers of falsehood might have doubted.’ [al-‘Ankaboot 29:48], i.e., if you had been good at it (reading and writing), some of the ignorant people would have doubted you and said that you had learnt this from the previous Books left by the Prophets. Indeed, they say this despite the fact that they know he was unlettered and unable to write, as it says in the Qur’aan (interpretation of the meaning): ‘And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon."’ [al-Furqaan 25:5]" Allaah says (interpretation of the meaning): "He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book and al-Hikmah (al-Sunnah). And verily, they had been before in manifest error." [al-Jumu’ah 62:2] Al-Qurtubi, may Allaah have mercy on him, said in his tafseer of this aayah: "It was said: ‘the unlettered ones’ means those who do not write. Such were the Quraysh. Mansoor reported from Ibraaheem, who said: ‘Al-ummi (the unlettered one) is the one who neither reads nor writes. "A Messenger from among themselves" means Muhammad , who was unlettered and never read a book nor learned how.’ Al-Mawardi said: ‘What is good about the fact that Allaah sent an unlettered Prophet? There are three things: (i) his message fulfilled the foretelling of the previous Prophets; (ii) this made him similar to and closer to other Prophets (illiterates); (iii) this would eliminate all suspicion that he had learned the message he preached from books and writings that he had read." I say: all of this is evidence of the miraculous nature and truth of his Prophethood. (The above has been summarized from the Tafseer of al-Qurtubi, may Allaah have mercy on him).

I am deeply in love with a Muslim man and want to marry him. I know that Allah forbids girlfriend-boyfriend relationships, and feel very sorry in my heart for our relationship. I feel that because we have been in this relationship which is abhorred by Allah, he will never marry me because he has lost respect for me. What does the Quran say about having a girlfriend or a boyfriend?

Praise be to Allah.The Quran prohibits having girlfriends or boyfriends Allah says (interpretation of the meaning): “… Wed them with the permission of their own folk and give them their mahr (dowry) according to what is reasonable; they should be chaste, not adulterous, nor taking boyfriends…” [al-Nisa 4:25] In his commentary on this ayah, Ibn Kathir (may Allah have mercy on him) said: “Muhsanat [translated as “chaste”] means that they should be pure, not indulging in zina (unlawful sexual conduct), hence they are described as not being musafihat , which means promiscuous women who do not refuse anyone who wants to commit immoral acts with them.  Regarding the phrase wa la muttakhidhati akhdan (‘nor taking boyfriends’), Ibn 'Abbas said: ‘al-musafihat means those who are known to commit zina, meaning those who will not refuse anyone who wants to commit immoral acts with them.’ Ibn 'Abbas also said: ‘muttakhidhati akhdan means lovers.’ A similar interpretation was narrated from Abu Hurayrah, Mujahid, al-Sha’bi, al-Dahhak, ‘Ata al-Khurasani, Yahya ibn Abi Kathir, Muqatil ibn Hayyan and al-Saddi. They said: (it means) lovers. Al-Hasan al-Basri said: ‘It means a (male) friend.’ Al-Dahhak also said: ‘wa la muttakhidhati akhdan also means a woman who has just one boyfriend or lover with whom she is happy. Allah has also forbidden this, meaning marrying her so long as she is in that situation…’” Allah says (interpretation of the meaning): “Made lawful to you this day are al-tayyibat [all kinds of halal (lawful) foods…]. The food of the People of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due mahr (bridal money given by the husband to the wife at the time of marriage), desiring chastity (i.e., taking them in legal wedlock), not committing illegal sexual intercourse, nor taking them as girlfriends. And whosoever disbelieves in the Oneness of Allah and in all the other articles of Faith, then fruitless is his work, and in the Hereafter he will be among the losers.” [al-Maidah 5:5] Ibn Kathir (may Allah have mercy on him) said: “Muhsineen ghayr musafiheen wa la muttakhidhi akhdan (‘desiring chastity (i.e., taking them in legal wedlock), not committing illegal sexual intercourse, nor taking them as girlfriends’ ). Just as Allah imposed the condition of chastity on women, meaning that they refrain from zina, so it is also imposed on men. The man must also be pure and chaste. So they should be ghayr musafiheen, meaning they should not be adulterers who do not refrain from sin and do not refuse any who come to them (for immoral purposes). Nor should they be muttakhidhi akhdan, meaning those who have girlfriends or female lovers with whom they have an exclusive relationship, as quoted above from Surat al-Nisa. (The one with many lovers or the one with just one lover) are both the same. For this reason Imam Ahmad ibn Hanbal (may Allah have mercy on him) said that it is not right to marry a promiscuous woman unless she has repented, or to arrange a marriage of such a woman to a chaste man, so long as she is still conducting herself in this manner. Similarly, he (Ahmad) says that it is not right for a promiscuous man to marry a chaste woman unless he repents and gives up his immoral conduct, because of this ayah… We will discuss this matter in further detail after quoting the ayah (interpretation of the meaning): “Let no man guilty of fornication or adultery marry any but a woman similarly guilty, or an unbeliever: nor let any but such a man or an unbeliever marry such a woman: to the believers such a thing is forbidden.” [al-Nur 24:3] The Sunnah prohibits having girlfriends or boyfriends Among the stories that show that it is forbidden to have girlfriends or to marry them is the story of Marthad ibn Abi Marthad, who used to smuggle Muslim prisoners-of-war from Makkah to Madinah. There was a prostitute in Makkah, called ‘Anaq, who had been a friend of Marthad’s. Marthad had promised to take one of the prisoners from Makkah to Madinah. He said: “I came to the shade of one of the gardens of Makkah on a moonlit night, then ‘Anaq came and saw my shadow by the garden. When she reached me, she recognized me and said: ‘Marthad?’ I said, ‘Marthad.’ She said: ‘Welcome! Stay with us tonight.’ I said, ‘O ‘Anaq, Allah has forbidden zina (unlawful sexual relations)’ … I came to the Messenger of Allah (peace and blessings of Allah be upon him) and asked him, ‘O Messenger of Allah, should I marry ‘Anaq?’ The Messenger of Allah (peace and blessings of Allah be upon him) remained silent and did not answer me at all, until the ayah ‘Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an unbeliever; nor let any but such a man or an unbeliever marry such a woman; to the believers such a thing is forbidden’ [al-Nur 24:3 – Yusuf ‘Ali’s translation] was revealed. Then the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘O Marthad, Let no man guilty of adultery or fornication marry any but a woman similarly guilty, or an unbeliever; nor let any but such a man or an unbeliever marry such a woman, so do not marry her.’” (Reported by al-Tirmidhi, 3101; he said: it is a hasan gharib hadith). ‘Abd-Allah ibn Mughaffal reported that there was a woman who had been a prostitute during the days of ignorance (before Islam). A man passed by her, or she passed by him, and he touched her. She said: “Stop it! (Mah! A word connoting a rebuke or denunciation). Allah has done away with shirk and had brought Islam.” So he left her alone and went away, still looking at her, until he walked into a wall, hitting his face. He came to the Prophet (peace and blessings of Allah be upon him) and told him what had happened. The Prophet (peace and blessings of Allah be upon him) said: “You are a man for whom Allah wishes good. When Allah, may He be blessed and exalted, wishes good for His slave, He hastens the punishment for his sin, so that it is dealt with before the Day of Resurrection.” (Reported by al-Hakim, 1/349, who said this hadith is sahih according to the conditions of Muslim, and al-Dhahabi agreed with him. See Sahih al-Jami’, 308). The ruling of having girlfriends and boyfriends in Islam These ayat and ahadith clearly indicate that it is haram (forbidden) for men to have any kind of friendship or relationship with non-mahram women (women to whom they are not closely-related and to whom they could get married).  The evil consequences and misery caused by such relationships are obvious to anyone who observes real life. A similar question has been asked under #2085 .  We ask Allah to keep us far away from that which is forbidden, to protect us from all that may earn His wrath and to keep us safe from a painful punishment. May Allah bless our Prophet Muhammad. And Allah knows best.

A person has money which he lent to some of his brothers and acquaintances, and he may or may not get it back. He is asking whether he has to pay zakah on it.

Praise be to Allah.If a person is owed money by a rich man that reaches the amount of the nisab, or when added to the money he has would bring the amount up to the nisab, he must pay zakah on it, and when he gets the money back he should pay zakah for the time that has passed, whether it is a year or more. If he pays zakah on it before he gets it, that is fine. If the person who owes the money is not rich, he should pay zakah one year after he gets the money, even if more than a year has passed. This is one opinion reported from Imam Ahmad; it is also the opinion of Maalik and of Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him). Allah is the Source of strength. May Allah bless our Prophet Muhammad and his family and companions.

Assalamualaikum wr. wbr.First of all may I introduce my self, I am Desrial from XXX, and now I am studying in XXX. I have one question to you. Would you please tell me, how about my obligatory to pay zakat, since that I am the student, and I have no salary. But I have scholarship from Govt. of Japan. Is it necessary to pay zakat or not?Thank you fery much for your kindly help and attention.

Praise be to Allah.Zakaah is obligatory on four kinds of wealth: agricultural produce (grains, fruits, etc.); freely-grazing livestock and cattle; gold and silver (and their equivalents in modern currencies and bank-notes) – the zakaah on which is 2.5%; and trade goods. Seeing that the money you have is in the form of paper currency paid to you as a grant from the Japanese government, the easiest way for you with regard to paying zakaah in this case is: wait until after one hijri year has passed, then check your bank and pay 2.5% (twenty-five out of every thousand) from whatever you have. But if you are living hand to mouth, as it were (i.e., spending it all straightaway), and you do not have enough left to reach the level of the nisaab, and a year has passed, then you are not obliged to pay zakaah in this case. And Allaah knows best. .

Is it permissible for the Muslim to deal with ribaa in a society that is based on ribaa?

Praise be to Allah.It is not permissible for him to deal with ribaa, even if the society is based on ribaa, because of the general applicability of the texts which forbid ribaa. He has to change this evil action as much as he can, if he cannot move away from that society in order to distance himself from this evil, lest the punishment that befalls them befalls him too. And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

I see many "Muslims" joining in Christmas and other celebrations. Is there any daleel from the Quran and Sunnah that I can present to them to show that these are indeed very sinful practices?.

Praise be to Allah.It is not permissible to join in the kaafir festivals for the following reasons:  Firstly: because this entails imitating or resembling them, and “Whoever imitates a people is one of them.” (Narrated by Abu Dawood). This is a serious warning. ‘Abd-Allah ibn al-‘Aas said: Whoever lives in the land of the mushrikeen and celebrates their Nawrooz (New Year) and their Mahrajaan (festivals), and imitates them until he dies, he will be a loser on the Day of Resurrection.  Secondly: taking part in their festivals is a kind of befriending them and showing love for them. Allah says (interpretation of the meaning): “O you who believe! Take not the Jews and the Christians as Awliyaa’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliyaa’), then surely, he is one of them… “[al-Maa’idah 5:51] “O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists) as friends, showing affection towards them” [al-Mumtahanah 60:1]  Thirdly: festivals are the matter of religion and beliefs, not the matter of worldly customs, as is indicated by the hadeeth: “Every nation has its Eid, and this is our Eid.” Their Eid or festival reflects their corrupt beliefs of Kufr and Shirk.  Fourthly: “And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass it by with dignity” [al-Furqaan 25:72 – interpretation of the  meaning]. The scholars interpreted this aayah was referring to the festivals of the mushrikeen. It is not permissible to give any of them cards for their festivals, or to sell them cards or any of the other things they need for their festivals such as lights, trees or food – including turkey, candy canes, etc.  We have already answered a similar question, for more details please see Question #947.

I am a muslim brother who wants to get married, but i need to know what my rights are, as well as what rights my parents have over me, when it comes to the question of marriage. my parents are XXX muslims, traditionalists. I want to marry this muslim girl, she has agreed to marrying me. i am in the last year of my degree & i really do love this girl. however, one thing that i have done wrong is that i have touched her intimatly & i can't help myself when i am near her. i am scared of this, as i do know that any contact is strictly forbidden, but i cannot control myself. i have not gone any further than touching. the reason as to why i want to marry her is not just in order to satisfy my desires, but to take care of her i every other way as well. i have known her for over 6 years, but the last year has been the most difficult. please can you give me any info or help on this matter.

Praise be to Allah.You must repent to Allaah for what you have done and stop whatever haraam deed you are doing, whether it is major or minor. If you feel that in order to stop doing this haraam deed you have to marry this woman even if your parents do not agree, then go ahead and marry her, because that is the lesser of two evils, and try to please them in other ways as much as you can. See Question #988, 1114 and 1805. We ask Allaah to protect us and you from committing haraam deeds.

In Paradise will the servants of Allah remember the Previous world, and therefore, be able to desire Things that they desired on earth?

Praise be to Allah.  There is evidence in the Qur’aan that the people of Paradise will remember the life of this world. For example, in Soorat al-Toor, Allaah tells us (interpretation of the meaning): "And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with our families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28] They will also remember the evil people who tried to make the people of faith have doubts and called them to kufr. Allaah says (interpretation of the meaning): "Then they will turn to one another, mutually questioning. 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)?" [al-Saffaat 37:50-53] They will remember the trials and tribulations they went though in this world, with regard to themselves, their children, their families and their wealth, and they will say joyfully: "… ‘All praise and thanks be to Allaah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).’" [Faatir 35:34] They will also be reminded of this life when they see the fruits which will resemble those which they used to eat in this world, but whose size and taste are different. Allaah says (interpretation of the meaning): "… Every time they will be provided with a fruit therefrom, they will say: ‘This is what we were provided with before,’ and they will be given things in resemblance (i.e., in the same form but different in taste)…" [al-Baqarah 2:25] They will also recall their du’aa’s in times of hardship, when they raised their hands to heaven asking for their deeds to be accepted and for help to do righteous deeds and to be included among those who would inherit blessings. Allaah says (interpretation of the meaning): "And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28] As regards the matter of them desiring something like the blessings of this world, they will in fact desire something better than that, because even the person who is the lowest in status in Paradise will enjoy something like ten times the joys of this world. ‘Abdullaah ibn Mas’ood said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘I know who will be the last person to be brought out of Hell and the last person to enter Paradise. It will be a man who will come out of Hell crawling. Allaah will say to him, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him a second time, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him, "Go and enter Paradise, for there you will have something like the world and ten times more." The man will say, "Are You making fun of me (or are You laughing at me), and You are the King of all?"’ - and I saw the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) smiling so broadly that his back teeth could be seen. He used to say, ‘That is the person who is lowest in status in Paradise.’" [Agreed upon; this version is reported by Muslim, no. 272] Everything that the people of Paradise desire will be theirs, as Allaah says (interpretation of the meaning): "… (there will be) therein all that one’s inner-self could desire, all that the eyes could delight in, and you will abide therein forever." [al-Zukhruf 43:71] A number of ahaadeeth state that the people of Paradise will have their desires for children or to grow things fulfilled, without having to wait for them. Abu Hurayrah reported that the Prophet (Peace & Blessings of Allaah be upon Him) was speaking about the people of Paradise one day when a Bedouin was present. He described how a man of the people of Paradise will ask his Lord’s permission to grow some plants. (In Arabic, the past tense is used here to show that this will undoubtedly happen). Allaah will ask him, "Do you not already have all that you want?" He will say, "Yes, but I like to grow things." So he will go and plant his seeds, and within the blinking of an eye they will grow, ripen, be harvested and piled up like mountains. Allaah will say, "Here you are, O son of Adam, nothing makes you satisfied!" The Bedouin said, "O Messenger of Allaah, you will find that he is either from Quraysh or the Ansaar, for they are the ones who like to grow things; we don’t like to grow anything!" The Prophet (Peace & Blessings of Allaah be upon Him) smiled broadly. (Reported by al-Bukhaari, 6965). Ibn Hijr reported the following hadeeth in Fath al-Baari; from it we learn that whatever worldly desires one wishes for in Paradise can be fulfilled. Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "If the believer in Paradise wishes for a child, it will be conceived and delivered, and will grow to the desired age in an instant." (Reported by al-Tirmidhi, 2487. Abu ‘Eesaa said: This is a ghareeb hasan hadeeth; see also Saheeh al-Jaami’, 6649) We ask Allaah to make us among the people of Paradise by His Grace and Mercy. And Allaah knows best.

What is the ruling on giving the zakaah of the Sunnis to the Raafidi (Shi’ah) poor? If a Muslim who is obliged to pay zakaah gives it to a poor Raafidi, has he discharged his responsibility or not?

Praise be to Allah.In the chapters of their books which discuss who is entitled to receive zakaah funds, the scholars have stated that these funds are not to be given to a kaafir or an innovator (follower of bid’ah). The Raafidis are undoubtedly kuffaar for four reasons: They cast aspersions on the Qur’aan, claiming that two-thirds of it has been omitted, as is stated in their book by al-Noori which is called Fasl al-Khitaab fi Ithbaat Tahreef Kitaab Rabb al-Arbaab, and in Al-Kaafi, and other books. Whoever casts aspersions on the Qur’aan is a kaafir who disbelieves in the words of Allaah (interpretation of the meaning): “and surely, We will guard it (from corruption)” [al-Hijr 15:9] They cast aspersions upon the Sunnah and the saheeh ahaadeeth. They do not follow them, because they were narrated from the Sahaabah who, according to them, are kuffaar. They believe that the Sahaabah became kaafirs after the Prophet (peace and blessings of Allaah be upon him) died, apart from ‘Ali and his descendents, Salmaan, ‘Ammaar and a few others. But with regard to the first three khaleefahs and the majority of the Sahaabah who gave their bay’ah (oath of allegiance) to them, they think that they all apostatized and became kaafirs, so their ahaadeeth cannot be accepted. This is stated in al-Kaafi and other books of theirs. They regard the Sunnis (Ahl al-Sunnah) as kaafirs, so they do not pray with you. Whoever prays behind a Sunni will repeat his prayer. Indeed, they think that we are naajis (impure), and when they shake hands with us they go and wash their hands. Whoever regards the Muslims as kaafirs is himself a kaafir, so we regard them as kaafirs just as they regard us as kaafirs, and more so. They commit clear shirk in their exaggerations about ‘Ali and his descendents and in their calling upon them alongside Allaah. This is stated clearly in their books, where they exaggerate about them and describe them in terms that are befitting only for the Lord of the Worlds. We have heard this in their tapes. They do not participate in the charity work of the Ahl al-Sunnah, or give charity to the Sunni poor; if they do these things, it is with deeply rooted and hidden hatred, and they do that as a form of taqiyyah (dissimulation, calculated deception). On these grounds, anyone who has given zakaah to them must pay his zakaah again, because he has given it to someone who will be helped in his kufr and to wage war against the Sunnah thereby. Whoever is obliged to pay zakaah is forbidden to give it to a Raafidi; if he does this, he has not discharged his obligation and he has to pay it again because he did not give the money with which he had been entrusted to the people who were entitled to receive it. Whoever doubts this, let him read the books that have been written in refutation of them, such as the book by al-Qifaari which refutes their way, and al-Khutoot al-‘Areedah by al-Khateeb, and the books of Ehsan Ilahi Zaheer, and others. And Allaah is the Source of Strength. [Note: al-Khutoot al’Areedah and the books of Ehsan Ilahi Zaheer are availabe in English Translation. – Translator]

Assalam alaikum I am a young man from Denmark, who for some time have been interested in Islam. I have now reached a point where I am absolutely sure that I want to become a Muslim. My questions are as follows: - Since I would have to be circumcised to become Muslim (this I gladly accepts) I would like to know how this comes about. Is it done by a doctor, an imam or by oneself? - I feel changing my name as I become Muslim is a truly happy occasion. But I would like to now which of the following names you find to be most suitable as my new first name? Qasim Aasim Taymullah or Sayyid I will be very grateful indeed to get a response to my letter. Sincerely

Praise be to Allah.All Praise is due to Allah, All Praise is due to Allah for having guided you to this path which you would not have been guided to without Allaahs Guidance. Your interest in embracing our religion is very pleasant news for us tonight. We pray to Allaah that you successfully embrace Islam and become steadfast on it. As for your first question, if circumcision does not cause you harm, you can have it performed by a surgeon whos experience and skill you trust. If it would cause you harm, then you dont have to do it and that will not adversely affect your Islam, InShaa'a Allah (Allah Willing). As for changing your name, note that the most beloved names to Allah are: Abdul-llah (The Slave/worshipper of Allah) and Abdul-Rahman (The Slave/worshipper of the Most Merciful one of the names of Allah). This came to us in the authentic Hadeeth (sayings) of the Prophet (Peace and Blessings of Allah be upon Him) which was narrated by Muslim (hadeeth number 3975). If you want us to choose one of the names that you have listed, you can use Aasim which means: protector preserver defender guarder. We pray to Allaah for you to have a Blissful and Pleasant life in the shadow of the Great Islam.

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

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

What are the conditions of the testimony of faith?

Praise be to Allah.There are seven conditions of the testimony of Faith : Knowledge which negates ignorance. Certainty which negates doubt. Sincerity and purity of intent which negates shirk. Truthfulness which negates hypocrisy. Love and devotion which negates disdain of Allah’s religion. Submission which negates disobedience. Acceptance which negates rejection or denial.

Some mosques express their readiness to receive the equivalent cost of Zakaat-ul Fitr from people in order to distribute it to the needy on their behalf in the form of commodities such as rice, flour, etc. Is this practice alright?

Praise be to Allah.Since that it is intended that they would be purchasing and distributing those commodities to those who are in need of [the commodities] on their behalf, then it is alright and they will be getting the due reward, in shaa' Allaah.

The young is told to start praying when they are seven year old and they are to be punished for not performing prayer when they ten, according to Sunnah. Does the same rule apply for fasting?

Praise be to Allah.The young boy is ordered to fast when he reaches the age of 7 is if he is physically capable of bearing it. (Some Muslim scholars that he should be physically reprimanded if he does not fast by the age of 10, which is the same rule that is applied to prayer; refer to Al Mughni 3/90). The boy will get a reward for fasting and his parents will get a reward for teaching him well and guiding him to that which is good. Al Rubayyi’ bint Mu’awwadh (may Allaah be pleased with her) said about fasting ‘Aashouraa’ at the time when it was mandatory to fast it and not voluntary: we used to make our young boys fast, and we made them a toy made out of wool. If one of the boys cried [wanting] food, we would give him [the toy to distract him] until it was time to break the fast." (Al Bukhari Fath # 1960). (Ashouraa is the tenth day of the month of Muharram. Although fasting this day is now voluntary the majority of Muslims usually fast.) Some people are quite lenient and lax when it comes to making their children fast. A situation may even arise where the young child feels enthusiastic and chooses to fast and is physically capable of doing so, then his father or mother order him to break his fast claiming that it is out of sympathy. Little do they know that real sympathy is in stressing the importance of fasting and teaching the child about it. Allaah said in Surat ul-Tahreem (interpretation of the meaning): "O you who believe! Ward yourselves and your families off from a fire (Hell) whose fuel is of men and stones, over which are appointed angels stern and severe, who do not disobey the commands they receive from Allaah, and execute that which they are commanded." We must pay extra attention to the young girl when she first starts fasting after she reaches puberty. There is a possibility that she will fast while she has her period (the first time) out of shame or shyness, and end up not making up the days later on. Also see the Book "70 Matters Related to Fasting".

There are apparent discrepancies in the times of Salaat-ul Fajr stated on the different timetables distributed by the various mosques of the same town or city. Would it be a ‘safer’ practice if one was to follow the earliest of those times for the purpose of Imsaak (abstaining from eating, drinking, etc.)?

Praise be to Allah.It is permissible to eat, drink, etc. until one is certain of the time of Fajr (interpretation of the meaning): “…eat and drink until the time where the ‘white’ and ‘black’ thresholds of Al-Fajr is evident to you…” [Soorat-ul Baqarah] So, this means it is permissible to continue eating and drinking unless it is evident for one that it is time for Fajr. Fajr can be defined as the ‘white’ light spreading across the horizon from the eastern side. If one was unable to sight Al-Fajr and there was no one else who could tell him about it through means such as raising the Azaan (The call to prayers), then one should follow the timetable that, according to the best of his knowledge, is the most accurate. This accuracy is usually established through experience or by asking experts or the earlier Muslim residents of the area.

I Have started fasting this Ramadaan, but I was unable to make up the fasting for the days I missed last Ramadaan which was due to the post-natal period and what followed it of months of breast feeding the baby. What shall I do and do I have to pay for Kaffaarah (atonement)?

Praise be to Allah.Since you were unable to do so due to the excuse of continuing from the post natal period into that of the breast feeding, then you should fast for the number of days missed at your earliest opportunity. You need not pay for Kaffaarah

If someone who has not performed Salaat-ul ‘Ishaa yet, arrives late at the mosque and finds that the congregation are performing Salaat-ut Taraaweeh, should he join them with the intention to perform Salaat-ul ‘Ishaa and then after continues with them performing Salaat-ut Taraaweeh or should he perform Salaat-ul ‘Ishaa first on his own and after that join the congregation for the rest of Salaat-ut Taraaweeh?

Praise be to Allah.He should join the congregation having made the intention to perform Salaat-ul ‘Ishaa. This is in accordance with the evidence in the Saheeh Hadeeth related by Mu‘aaz concerning the permissibility of performing of Salaat-ul Fard (an obligatory Salaat) whilst being led by someone who is performing a Nafl (voluntary) Salaat. This way would also create less disturbance which could be resulted if there were two Salaats being performed aloud (during the recitation of al-Qu’raan, for example) as is the case with Salaat-ul ‘Ishaa and Salaat-ut Taraaweeh.

If I were to travel on the 30th day of Ramadaan from London just after Magrib time, after having broken my fast and I were to arrive at my destination in the USA but to find that they are still in the day time of their 30th day of Ramadaan, what should I do?

Praise be to Allah.The reply to your question in brief is: your state should be similar to that of the [Muslim] inhabitants of where you are. So, if they were still observing fasting then you should observe fasting with them even if that means you would be fasting for more than 30 days [the max. number of days, normally observed in the month of Ramadaan]. This is the opinion of Shaikh Abdul-Azeez Ibn Baaz.

What is the Islamic ruling concerning the removal of hair from between the eyebrows?

Praise be to Allah.It is permitted to remove this hair, because it is not part of the eyebrows

Some mosques in our city hold Salaat-ul ‘Eed more than once on ‘Eed day, i.e. hold one congregational Salaat say, at 8.00 AM, followed by another one at 9.00 AM and so on. This is due to the limitations of their small size and its numbers. Is this permissible?

Praise be to Allah.It is rather unusual [in my opinion] to raise this kind of question. We ought to ask ourselves; is it really beyond our reach to have a large enough place, even if it were to be in a park, a stadium, etc., which would be sufficient to cater for the large number of praying people? How were our Muslim ancestors performing their Salaat-ul ‘Eed? Did not they perform it in an open place nearby their town, even though it might have been on a rainy or chilly day, which was the practice of the Prophet (peace be upon him). However, let us assume that the matter is neither due to laziness nor disorganisation, nor due to the fact that they are accustomed to performing Salaat in enclosed places and are not acclimated to performing it in open places. If all the aforementioned is true and the excuse is a valid one, the solution, as Shaikh Abdul-Azeez Ibn Baaz states, is to have numerous places where the Salaat can be performed, not through holding many congregations [at the same place]. This is because if they were to hold a second [or more] Salaat-ul ‘Eed then it would count as if one is performing a missed Salaat, not as performing a Salaat at its due time, even though the Imaam would be changed and the congregation is a different one. Our Shaikh, may Allah benefit us with his knowledge, also stated that in the absence of large enough mosques, one may even resort to the use of houses in different areas to hold Salaat-ul ‘Eed in congregation, and only Allah, ta‘aala, knows best.

If a man converts to Islam and is quite mature in age – i.e., over forty – it is very difficult for him to be circumcised. Is it OK if he does not follow this particular practice?

Praise be to Allah.If circumcision after converting is too difficult, because of his age, then it is OK if he does not get circumcised. Circumcision should not be insisted on, lest it turns him away from Islam.

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

Praise be to Allah.It is obligatory to wash all the parts of the body that are specified for washing in wudu, in obedience to the words of Allaah (interpretation of the meaning): “O you who believe! When you intend to offer al-salaat (the prayer), wash your faces and your hands (forearms) up to the elbows…” [al-Maa’idah 5:6], and following the example and teaching of the Prophet SAWS (peace and blessings of Allaah be upon him) recorded in the saheeh ahaadeeth, which describe the parts of the body to be washed in wudu. If, after praying, a person finds something on these parts of his body that prevented water from reaching them, then he must remove it and repeat his wudu and prayer. As far as cutting the nails is concerned, this does not mean that one has to repeat wudu, and in fact doing so is not encouraged.

Is it permissible to circumcise a baby boy before the age of seven days, especially when this is the practice in some hospitals? Someone told me that it is haraam (forbidden) to do this before seven days and makrooh (disliked) after that time.

Praise be to Allah.It is sunnah to circumcise baby boys, and it is neither haraam nor makrooh to bring it forward before the seventh day or to delay it. The ruling is not strict, and the interests of the child are to be taken into account. The Prophet (peace and blessings of Allaah be upon him) said: “Five things are part of the fitrah (natural disposition of man): circumcision, shaving the pubic hair, cutting the moustache, cutting the nails and plucking the armpit hair.” (Saheeh: agreed upon).

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the one who makes hair extensions and the one who has this done.” Does this include the pieces of cloth or ribbon which young girls put in their hair and which may be made in the shape of a rose or whatever for decoration, or the necklace of white ribbon which some of them wear? I have young daughters, and I am afraid of them falling into sin.

Praise be to Allah.This hadeeth was reported by al-Bukhaari, Muslim and others. What it refers to is those who add hair extensions taken from the hair of other people, and the women who ask to have this done. The reason why this is forbidden is that it is false adornment which could be used to deceive or cheat others in matters of marriage and so on. As al-Bukhaari narrates from Mu’aawiyah, the Prophet (peace and blessings of Allaah be upon him) called this falsehood. If we understand the hadeeth and the wisdom behind this prohibition, we will see that it does not include the wearing of ribbons and flower-shaped decorations by young girls. As long as wearing ribbons on the braids or necklaces made of white ribbon are not customs that belong exclusively to the kuffaar, there is nothing wrong with doing these things, because the principle is that everything is allowed unless it is expressly forbidden. But the girls who do these things should cover these decorations in front of people who are not their mahrams (blood relatives whom they are permanently forbidden to marry), if they are at the age where covering themselves is obligatory. But everything that is done exclusively by the kuffaar is haraam, because the Prophet (peace and blessings of Allaah be upon him) forbade us to imitate or resemble them.

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

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

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

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

I know that we are supposed to let our beards grow in order to be different from the mushrikeen, but nowadays they let their beards grow too. What is your opinion?

Praise be to Allah.It is waajib (obligatory) to let the beard grow, and shaving it is haraam (forbidden). Imaam Ahmad, al-Bukhaari, Muslim and others narrated from Ibn ‘Umar (may Allaah be pleased with him and his father) that the Prophet (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moutsaches.” Ahmad and Muslim reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Cut your moustaches and let your beards grow: be different from the Magians.” Persisting in shaving one’s beard is a major sin (kabeerah); the one who does this should be advised against it, and his action should be denounced, especially if he is in a position of religious leadership. The idea of being different from the Magians and other mushrikeen does not mean being different from them in every single thing, particularly if they happen to be doing something righteous or good in accordance with the fitrah (natural inclinations of man). What is meant is that we should be different from them in matters where they have gone astray and deviated from the truth and the dictates of the fitrah, and gone against the way of the Prophets and Messengers by shaving their beards. We should differ from them in this case by letting our beards grow and cutting our moustaches, following the guidance of the Prophets and Messengers, and in accordance with the fitrah. It is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Ten things are part of the fitrah: cutting the moustache, letting the beard grow, cleaning the teeth with a siwaak, rinsing the nose with water, cutting one’s nails, washing between the finger-joints, plucking the armpit hairs, shaving the pubic hair and cleaning one’s private parts with water.” (Reported by Ahmad, Muslim and the four authors of Sunan, from the hadeeth of ‘Aa’ishah, may Allaah be pleased with her). Even if the kaafiroon start letting their beards grow, this does not mean that the Muslims are allowed to shave theirs, because as we have stated above, the idea is not to be different from them in everything, only in the things in which they have deviated from the truth and from the fitrah.

Does a person have to do istinjaa’ (wash the private parts with water) every time he wants to do wudoo’?

Praise be to Allah.Istinjaa’ is not necessary each time a person wants to do wudoo’. It is essential after passing urine or stools, when a person must wash his private parts before doing wudoo’ for prayer.

What is the ruling about women wearing wigs to appear attractive to their husbands?

Praise be to Allah.Both husband and wife should make themselves attractive to one another, in ways that the other likes, so as to strengthen their relationship, but this has to be within the limits of what is allowed in sharee’ah, not by doing things that are prohibited. The use of wigs started among non-Muslim women, who were so well known for wearing them and adorning themselves with them that this became one of their distinguishing features. If a woman wears a wig and adorns herself with it, even if she does this for her husband, she is imitating the kaafir women, which the Prophet (peace and blessings of Allaah be upon him) forbade: “Whoever imitates a people is one of them.” Wigs also come under the ruling about hair extensions, which is even more vehement in its prohibition: the Prophet (peace and blessings of Allaah be upon him) forbade this practice and cursed the one who does it. Fataawa al-Lajnah al-Daa’imah, 5/191. Humayd ibn ‘Abd al-Rahmaan ibn ‘Awf reported that he heard Mu’aawiyah ibn Abi Sufyaan at the time of Hajj, standing on the minbar and holding a piece of hair that had been seized by his guards, saying: “Where are your scholars? I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding this kind of thing and saying that Bani Israa’eel were destroyed when their women started to use such things.” Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the woman who adds false hair and the woman who has this done, and the woman who tattoos and the women who has this done.” (Reported by al-Bukhaari, 5477). And Allaah knows best.

What is the ruling about the haircut favoured by some women, whereby they cut the hair across their foreheads (“bangs” or “fringe”) and allow some locks or strands of hair to hang forward?

Praise be to Allah.If the purpose of this haircut is to resemble kaafir and atheist women, then it is haram, because imitation of non-Muslims is haram, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever imitates a people is one of them.” If the aim is not to imitate the non-Muslims, and it is only a modern trend among women that is considered attractive, then a woman can adorn herself in this way for her husband and appear like this in front of her close friends so that she may look and feel good among them. We do not see anything wrong with this.

Some men have hair growing on their cheeks. Is it permitted to shave it or not?

Praise be to Allah.The hair on the cheeks is included in the ruling on the beard. It is not permitted to remove it or shave it or cut it, because the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow: be different from the mushrikeen.” Among those who have stated that the hair on the cheeks is part of the beard are the authors of al-Qaamoos and al-Lisaan [famous Arabic dictionaries].

I am a young married woman and I have been suffering from the problem of waswas (insinuating thoughts from Shaytan) for quite some time. This waswas distracts me when I do wudu (ablution), to the extent that I cannot continue properly. It takes me an hour and a half each time I do wudu, because I think that I have not completed it. It is the same with ghusl (taking a bath) for janabah (impurity following marital relations) – it takes me hours, and I think that I have not cleaned myself or become pure (tahir). I have been in the hospital for psychological illnesses. What do you advise me to do?

Praise be to Allah.Continue with your treatment in the hospital for psychological illnesses and with the doctors, in the hope that Allah may grant you healing. Seek the help of Allah and ask Him to cure you of your illness. Recite Ayat al-Kursi when you lie down to sleep. Say: “Bismillahi-lladhi la yadurru ma’a ismihi shay un fi’l-ardi wa laa fi’s-sama wa huwa as-Samee’ al-‘Aleem (In the Name of Allah, with (the mention of) Whose Name nothing on earth or in heaven can do any harm, and He is the All-Hearing, All-Knowing)” three times in the morning and three times in the evening. Treat yourself with ruqya (shar’ee incantations) by reciting Soorat al-Ikhlas and al-Mu’awwadhatayn [the last two soorahs of the Quran] three times, blowing into your hands each time and wiping your hands over as much of your body as you can, before you go to sleep, because of the hadeeth (prophetic tradition) narrated by al-Bukhari in his Saheeh and by other scholars of hadeeth, from ‘Aishah (may Allah be pleased with her). She said: “When the Prophet (peace and blessings of Allah be upon him) went to bed each night, he would put his hands together and blow in them and recite in them Qul huwa Allahu ahad (Say: He is Allah, (the) One), Qul a’oodhu bi Rabbi’l-Falaq (Say: I seek refuge with (Allah) the Lord of the daybreak) and Qul a’oodhu bi Rabbi’n-nas (Say: I seek refuge with (Allah) the Lord of mankind) [i.e., the last three soorahs of the Quran], then he would wipe with his hands whatever he could of his body, starting with his head and face, and the front part of his body, doing that three times.” Pray to Allah to rid you of what you are suffering from, and say: “Adh-hab al-bas Rabb an-nas washfi anta’sh-Shafee la shifa a illa shifa uka shifa an la yughadiru saqaman (Remove the suffering, Lord of mankind, and heal me, for You are the Healer. There is no healing except Your healing, the healing which does not leave any illness behind)”, repeating that three times. Also recite the du’a  (supplication) for one in distress: “La ilaha ill-Allah ul-‘Azeem ul-Haleem, la ilaha ill-Allah Rabb ul-‘arsh il-‘adheem, la ilaha ill-Allah Rabb us-samawati wa Rabb ul-ardi wa Rabb ul-‘arsh il-kareem (There is no god but Allah, the Almighty, the Patient. There is no god but Allah, Lord of the magnificent Throne. There is no god but Allah, Lord of the heavens, Lord of the earth, and Lord of the noble Throne).” When you have finished your wudu or ghusl/bath (for the end of menstruation or for janabah (impurity following marital relations)), then assume that you are now clean and pure, and ignore the waswas. Do not stay for too long in the bathroom because this is from Shaytan. In this way the waswas will stop, with the permission of Allah.

Is wudoo invalidated if a person rinses his mouth without putting his finger in his mouth, because the Prophet (peace and blessings of Allaah be upon him) used to rinse his mouth with his finger? Is this report about him (peace and blessings of Allaah be upon him) saheeh?

Praise be to Allah.Wudoo is valid even if one does not insert ones finger in one's mouth when rinsing it. The report mentioned was narrated by Imaam Ahmad with a daeef (weak) isnaad.

I am a young Muslim and I want to let my beard grow, but my father is strongly opposed to this. Should I let my beard grow or obey my parents?

Praise be to Allah.Shaving the beard is haraam, and it is not permissible to do it for a parent or leader or boss, because obedience is only a duty in matters that are good and righteous. The Prophet (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being (person) if it involves disobedience to the Creator.”

Will the prayer of one who leaves his pubic hair and does not shave it for a month be accepted?

Praise be to Allah.Shaving the pubic hair – the hair that grows around the private    parts – is part of the sunan al-fitrah (actions that befit the natural state of man). They should not be left without shaving for more than forty days because of the proven hadeeth to that effect. However, leaving them for more than forty days does not have any effect on the validity of a person’s prayer, and to say that it does reflects ignorance of the pure sharee’ah.

What is the ruling about dyeing one’s hair with henna or anything else during one’s period?

Praise be to Allah.There is no difference between dyeing one’s hair during one’s period or at any other time.

Is it correct that throwing away one’s nail clippings is haraam and that they should be buried?

Praise be to Allah.Islam tells us to trim our nails, because this is one of the five qualities dictated by the fitrah (natural inclination of man). If one throws them in the garbage or buries them, there is nothing wrong with doing either (Fataawa al-Lajnah al-Daa’imah, 5/174). But if one is afraid that they may fall into the hands of a practitioner of sihr (witchcraft), then he should bury them or throw them somewhere where such people will not be able to get their hands on them. And Allaah knows best.

Is there any du`a (supplication) to be recited during wudu (ablution)?

Praise be to Allah.There is no proof that the Prophet (peace and blessings of Allah be upon him) said any du`a during wudu whilst washing or wiping his limbs, etc.  Any such du`as that are known are bid’ah (innovation) and have no basis.  What is known from Islamic sources is that one should say “Bismillah ar-Rahman ar-Rahim ” at the beginning, and after finishing one should recite the Shahadatayn (testimony of faith) and say, “Allahumma ij’alni min al-tawwabin waj’alni min al-mutatahhirin (O Allah, make me one of those who repent and make me one of those who purify themselves).” And Allah knows best.

Does a woman have to shave her pubic hair after every period?

Praise be to Allah.Removing the pubic hair , whether by plucking, using a depilatory agent, shaving or cutting, is one of the actions dictated by the fitrah and encouraged by Islam, but it is not restricted to or required at the end of every period .  Ahmad, al-Bukhari, Muslim and the authors of Sunan reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Five things are part of the fitrah : removing the pubic hairs , circumcision, trimming the moustache , plucking the armpit hairs, and trimming the nails.”  Anas (may Allah be pleased with him) said: “A time limit was set for us with regard to trimming the moustache, cutting the nails, plucking the armpit hairs, and shaving the pubic hair – we should not leave it for more than forty days. (Reported by Muslim, Ibn Majah, Ahmad, al-Tirmidhi, al-Nasai and Abu Dawud). They said: “The Messenger of Allah (peace and blessings of Allah be upon him) set a time limit for us…” And Allah knows best.