Question
stringlengths 14
3.73k
| Full Answer
stringlengths 19
35.9k
|
|---|---|
In reply to a question regarding marriage
of prophet Mohammad (
), I was given to understand that prophet Mohammad had a dream in
which he saw that he got married with hazrat Aisah who was only 6-7 year old at that time.
Consequently, he discussed this with hazrat Aisha. In other word this marriage was
arranged by Allah himself. If so, we have a logical answer to satisfy critics that it was
ordered by Allah. However, in support of that there must be an athentic hadith or a verse
in the Qur'an.I will appreciate if you can provide me info regarding this issue. | Praise be to Allah.The hadeeth to which you refer was reported by Imaam al-Bukhaari (may
Allaah have mercy on him) in his Saheeh from Aaishah (may Allaah be
pleased with her), who said that the Prophet
(peace and blessings of Allaah be upon him)
said to her: You were shown to me twice in a dream. I saw you in a piece of silk
(i.e., he saw her image on a piece of silk, or he saw her wearing a silken garment). I was
told, This is your wife, so unveil her, and it was you. I said: if this dream
is from Allaah then it will come to pass. (Saheeh al-Bukhaari,
3606).
In his commentary on this hadeeth, Ibn Hajar (may Allaah
have mercy on him) said: This dream came after his mission had started, and it was a
wahy (revelation) that had implications in real life. (Its implication was that he did
indeed marry her later on). His words and it was you indicate that he had seen
her before and knew what she looked like. (See Fath al-Baari)
There is nothing in the hadeeth to indicate that his marriage to
Aaishah was as a result of that dream. The Prophet
(peace and blessings of
Allaah be upon him) asked her father for her hand in marriage, and her father Abu Bakr
gave her in marriage, in the usual fashion, as is indicated in the following hadeeth:
Urwah reported that the Prophet
(peace and blessings of
Allaah be upon him) asked Abu Bakr for Aaishahs hand in marriage, and
Abu Bakr said to him: But I am your brother. He said: You are my brother
according to the religion and Book of Allaah (i.e., my brother in Islam), and she is
permissible for me (to marry). (Bukhaari, 4691).
In his commentary Ibn Hajar (may Allaah have mercy on him) said:
Ibn Abi Aasim reported via Yahyaa ibn Abd al-Rahmaan ibn Haatib from
Aaishah that the Prophet
(peace and blessings of Allaah be upon him) sent
Khawlah bint Hakeem to Abu Bakr to ask for Aaishahs hand in marriage.
Abu Bakr asked her, Is she right for him? Because she is the daughter of my
brother. Khawlah went back and mentioned this to the Prophet
(peace and blessings
of Allaah be upon him). He told her: Go back and tell him: You are my brother
in Islam, and your daughter is right for me. She went back to Abu Bakr and
told him, and he said: Call the Messenger of Allaah
(peace and blessings of Allaah
be upon him). So he came and the marriage was performed.
The phrase You are my brother according to the religion and Book
of Allaah (i.e., my brother in Islam) was referring to the aayah (interpretation of
the meaning): The believers are nothing else than brothers (in Islamic
religion) [al-Hujuraat 49:10] and other similar aayaat. The phrase
she is permissible for me (to marry) means it is permissible to marry her even
though she is the brothers daughter, because the kind of brotherhood that would
prevent such a marriage is the brotherhood of descent (same parent) or of radaaah
(by being breastfed in infancy by the same woman), not the brotherhood of faith.
As regards the woman to whom the Prophets marriage was arranged
in heaven, as it were, by Allaah, and not in the customary fashion, this was Zaynab bint
Jahsh (may Allaah be pleased with her), as is indicated by the hadeeth of Anas (may Allaah
be pleased with him), who said: Zaynab used to boast (to her co-wives) about how she
had got married to the Prophet
(peace and blessings of Allaah be upon him), saying:
Your families arranged your marriages but Allaah arranged my marriage from above the
seven heavens. (al-Bukhaari, 6870). No other wife except Zaynab was married to
the Prophet
(peace and blessings of Allaah be upon him) in such a unique fashion;
Aaishahs marriage was arranged as described in the reports quoted above.
May Allaah reward you with good for your question. And Allaah knows best. |
Is saying Sadaqaallahu Al Azim after reciting or quoting from the Qur'an an innovation, and if it is, how was it introduced? | Praise be to Allah.Many people have the habit of ending a recitation from the Quraan with the words Sadaqa Allaahu al-Azeem (Almighty Allaah has spoken the truth), but this has no basis in Islam because the Prophet (peace and blessings of Allaah be upon him) did not do it, nor was it the custom of the Sahaabah (may Allaah be pleased with them), and it was unknown among the Taabieen (the generation after the Sahaabah). This custom arose in later times because some reciters would say these words, on the basis of the aayah: Say: Allaah has spoken the truth [Aal Imraan 3:95 interpretation of the meaning], and people liked this. But this istihsaan (being liked) should be rejected, because if this was really something good, the Prophet (peace and blessings of Allaah be upon him), the Sahaabah and the Taabieen the salaf or first and best generations of the ummah would not have neglected to do it.
The aayah Say: Allaah has spoken the truth (Aal Imraan 3:95 interpretation of the meaning) does not mean that these words should be said at the end of any reading or recitation. If that were the case, He would have said, When you finish reading, say Allaah has spoken the truth, just as He said (interpretation of the meaning): So when you want to recite the Quraan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one). [al-Nahl 16:98]
The aayah which the innovators use to support their practice of saying Sadaqa Allaah after reciting Quraan was actually revealed in the context of confirming what was said about how all food had been lawful to Bani Israeel except what Israeel had made unlawful for himself. Allaah said (interpretation of the meaning): Say (O Muhammad): Bring here the Tawraat (Torah) and recite it, if you are truthful. Then, after that, whosoever shall invent a lie against Allaah, such shall indeed be the zaalimoon (disbelievers). Say (O Muhammad), Allaah has spoken the truth; follow the religion of Ibraaheem (Islamic monotheism, i.e., he used to worship Allaah alone), and he was not of al-mushrikeen (polytheists). [Aal Imraan 3:93-95]
If this aayah meant that these words should be said after reciting from the Quraan, the first one to know and do this would have been the Messenger of Allaah (peace and blessings of Allaah be upon him). Because this is not the case, we know that this is not what was meant.
In conclusion, therefore, saying Sadaqa Allaahu al-Azeem after reciting Quraan is an innovation, and the Muslim should not say it.
But believing that Allaah has spoken the truth is obligatory, and whoever disbelieves or doubts the truth of what Allaah has said is a kaafir who is outside of the pale of Islam. We seek refuge with Allaah from that.
If a person says Allaah has spoken the truth on certain occasions, such as when something He has foretold comes to pass, affirming the truth of what He has said, then this is permissible, because something similar has been reported in the Sunnah. The Prophet (peace and blessings of Allaah be upon him) was giving a speech, and al-Hasan and al-Husayn came along, so he came down from the minbar, picked them up and put them in from of him, then he said: Indeed Allaah has spoken the truth: Your wealth and your children are only a trial [al-Taghaabun 64:15 interpretation of the meaning]. |
This is another question about hair removal, please forgive me if it seems trivial. There are procedures for permanent removal of hair. Are these permissible for a woman or is it considered changing Allah's creation like plastic surgery? Because the hair will never grow back after this type of procedure. | Praise be to Allah.There is nothing wrong with using any method of removing the hair which
we are commanded to remove (such as pubic hair and armpit hair) or the hair which we are
permitted to remove (such as hair on the arms or legs), so long as the method used is not
harmful even if it means that the hair will not grow back again.
And Allaah knows best. |
Assalamu Alaikum.
I'm a Biology major student, and am thinking about being a Pharmacist.
However, I thought about the limitation in practicing pharmacy as a muslim because a
pharmacist sells drugs that might contain alcohol in it or the drug itself (for example,
contraceptive pills or others) might be doubtful. In such a situation, I would like to
know which will be better for me: continue or quitting? May Allah reward you. | Praise be to Allah.Now is the appropriate time for you to
be thinking of your future, for this will lead you to take decisive action from now. If
you know for sure that you can avoid selling everything that is forbidden in sharee'ah,
then there is nothing wrong with continuing your studies. But if you know that you will
not be able to avoid it, or you believe it is more likely that you will be too weak to
avoid it, then you should change to another specialty from now, so that you will be able
to practice a profession that will be acceptable to Allaah. Alternatively, if you see that
there are impediments to practicing your specialty due to the involvement of forbidden
items, you could take the initiative and commitment to finding permissible alternatives,
whether natural or synthetic, to the forbidden items. The important thing is to ensure you
will not put yourself in a position where you are involved in the sale, receiving, or
giving of items that are haraam.
Some of the issues having to do with medicine need to be
contemplated; for example, if a medicine contains alcohol and would intoxicate a person if
a large amount was drunk (i.e. of the medicine itself), then it is haraam; otherwise it is
not haraam. Similarly there are questions surrounding the impurities that form the
ingredients of some medicines: is the structure of the impure substance changed in
totality when it is mixed with the other ingredients, or does it remain the same? Surely
you are not unaware that there are medicines taken from the urine of pregnant women, or
blood, or from body parts removed from humans, such as placentas, to which the rulings
concerning dead meat apply. The rulings governing all of these things need to be
investigated, and consequently the rulings regarding their sale; the matter needs to be
studied both from the point of view of Islamic Sharee'ah and of chemical analysis.
And Allaah knows best. |
How do I pray salat al istikharah, and at what times? Are there special du’as that I can read for different circumstances? | Praise be to Allah.How to pray Istikharah
The description of Salat al-Istikharah (istikharah prayer) was reported by Jabir ibn ‘Abd-Allah al-Salami (may Allah be pleased with him) who said:
The Messenger of Allah (peace and blessings of Allah be upon him) used to teach his Companions to make istikharah in all things, just as he used to teach them surahs from the Quran. He said: If any one of you is concerned about a decision he has to make, then let him pray two rak’ahs of non-obligatory prayer, then say: Allahumma inni astakheeruka bi ‘ilmika wa astaqdiruka bi qudratika wa asaluka min fadlika, fa innaka taqdiru wa la aqdir, wa ta’lamu wa la a’lam, wa anta ‘allam al-ghuyoob. Allahumma fa in kunta ta'lamu hadhal-amra (then the matter should be mentioned by name) khayran li fi ‘ajil amri wa ajilihi (or: fi deeni wa ma’ashi wa ‘aqibati amri) faqdurhu li wa yassirhu li thumma barik li fihi. Allahumma wa in kunta ta'lamu annahu sharrun li fi deeni wa ma’ashi wa ‘aqibati amri (or: fi ‘ajili amri wa ajilihi) fasrifni ‘anhu [wasrifhu ‘anni] waqdur li al-khayr haythu kana thumma raddini bihi (O Allah, I seek Your guidance [in making a choice] by virtue of Your knowledge, and I seek ability by virtue of Your power, and I ask You of Your great bounty. You have power, I have none. And You know, I know not. You are the Knower of hidden things. O Allah, if in Your knowledge, this matter (then it should be mentioned by name) is good for me both in this world and in the Hereafter (or: in my religion, my livelihood and my affairs ), then ordain it for me, make it easy for me, and bless it for me. And if in Your knowledge it is bad for me and for my religion, my livelihood and my affairs (or: for me both in this world and the next), then turn me away from it, [and turn it away from me], and ordain for me the good wherever it may be and make me pleased with it.
(Reported by al-Bukhari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nasai, Abu Dawood, Ibn Majah and Ahmad)
Commentary on the hadith of istikharah
Ibn Hajr (may Allah have mercy on him) said, commenting on this hadith:
“Istikharah is a word which means asking Allah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them.
Concerning the phrase The Messenger of Allah (peace and blessings of Allah be upon him) used to teach us to make istikharah in all things, Ibn Abi Jamrah said: It is a general phrase which refers to something specific. With regard to matters that are wajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikharah to decide whether to do them, and with regard to matters that are haram (forbidden) or makrooh (disliked), there is no need for istikharah to decide whether to avoid them. The issue of istikharah is confined to matters that are mubah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority. I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue.
The phrase If any one of you is concerned appears in the version narrated by Ibn Mas’ud as: if any one of you wants to do something
Let him pray two rak’ahs of non-obligatory prayer. This is mentioned to make it clear that it does not mean Fajr prayer, for example. Al-Nawawi said in al-Adhkar: He can pray istikarah after two rak’ahs of regular sunnah prayer done at zhuhr for example, or after two rak’ahs of any nafl prayers whether they are regularly performed or not It seems to be the case that if he made the intention to pray istikharah at the same time as intending to pray that particular prayer, this is fine, but not if he did not have this intention.
Ibn Abi Jamrah said: The wisdom behind putting the salat before the du’a is that istikharah is intended to combine the goodness of this world with the goodness of the next. A person needs to knock at the door of the King (Allah), and there is nothing more effective for this than prayer, because it contains glorification and praise of Allah, and expresses one's need for Him at all times.
The phrase then let him say would seem to imply that the du’a should be said after finishing the prayer, and the word thumma (then) probably means after reciting all the words of the salat and before saying salam.
The phrase O Allah, I seek Your guidance by virtue of Your knowledge is explaining because You know best. Similarly, by virtue of Your power most likely means seeking Your help. I seek ability (astaqdiruka) means I ask You to give me the power or ability (qudrah) to do whatever is being asked for, or it probably means I ask You to decree (tuqaddir) this for me. So it may mean making it easy.
I ask You of Your great bounty refers to the fact that Allah gives out of His great generosity, but no one has the right to His blessings. This is the opinion of Ahl al-Sunnah.
You have power, I have none. And You know, I know not refers to the fact that power and knowledge belong to Allah alone, and the slave has no share of them except what Allah decrees for him.
O Allah, if in Your knowledge this matter, according to one report, he should mention it by name. It is apparent from the context that he should state it, but it is probably sufficient to be thinking of the matter whilst making this du’a.
Then ordain it for me means make it happen for me or it may mean make it easy for me.
Then turn it away from me, and turn me away from it means so that my heart will no longer feel attached to it after it has been turned away.
Make me pleased with it means make me content with it, so that I will never regret asking for it or be sorry that it happened, because I do not know how it will turn out, even if at the time of asking I am pleased with it.
The secret is that one’s heart should not be attached to the matter in question, because that will result in a person becoming restless. Being pleased with something means that one’s heart is content with the decree of Allah.” (Summarized from the commentary of al-Hafiz Ibn Hajar (may Allah have mercy on him) on the hadeeth in Saheeh al-Bukhari, Kitab al-Da’wat and Kitab al-Tawheed.)
And Allah knows best. |
A man has in the past had some major
problem with his wife. Neither she, nor he want divorce as they have 3 children, yet he
cannot live with her and has left the country. He would like to remarry in the new country
of residence, but is afraid of the condition of equity of time between the two wives and
that he will be called to account for it before Allah. His wife will not willingly
relinquish her rights as she wants him to return to her, nor will she accept a second
marriage... Is it halal for him to tell her that he will retain her as a wife only under
the condition that she relinquish her rights to his time to a second wife? He does not
want to oppress himself nor does he want to oppress her.. what are his options? | Praise be to Allah.If he has no interest in his present wife, there is nothing wrong with
divorcing her and marrying another, but if he and she come to an agreement whereby she may
remain his wife for the sake of the children, there is nothing wrong with this either. If
he gives her the choice between divorce and giving up her rights to his time and his
spending on her, in whole or in part, this is not oppression. Oppression is when he keeps
her by force without giving her any of her rights whilst at the same time refusing to give
her a divorce.
The evidence (daleel) that the situation described above is
permissible is to be found in the hadeeth narrated by Imaam al-Bukhaari from
‘Aa’ishah (may Allah be pleased with her), which comments on the aayah
(interpretation of the meaning): “And if a woman fears cruelty or desertion on her
husband’s part…” [al-Nisaa’ 4:128]. She said: “This
was a woman who was married to a man who did not care for her, so he wanted to divorce her
and marry someone else. (According to another report narrated by al-Bukhaari she said: He
was a man who saw something he disliked in his wife, so he wanted to divorce her.) She
said to him: ‘Keep me, do not divorce me. Marry someone else and I will absolve you
of your obligation to spend on me and share your time with me.’ This is what Allaah
referred to when He revealed the aayah (interpretation of the meaning): ‘…
there is no sin on them both if they make terms of peace between themselves; and making
peace is better…’ [al-Nisaa’ 4:128].” (Reported by
al-Bukhaari, 4807)
“This was a woman who was married to a man who did not
care for her” means that he did not love her or want to treat her well or stay with
her. “I will absolve you of your obligation towards me” means: leave me without
divorcing me. Concerning this issue, Allaah revealed the words (interpretation of the
meaning): “And if a woman fears cruelty or desertion on her husband’s
part…” [al-Nisaa’ 4:128]. ‘Ali reported that this was
revealed concerning a woman who is married to a man and does not want to leave him, so
they come to an agreement that he will visit her every three or four days.”
Al-Tirmidhi reported via Sammaak from ‘Ikrimah from Ibn ‘Abbaas
that he said: “Sawdah was afraid that the Messenger of Allaah
(peace and
blessings of Allaah be upon him) would divorce her, so she said: ‘O Messenger of
Allaah, do not divorce me; give my day to ‘Aa’ishah.’ So he did so. Then
this aayah was revealed.” Al-Tirmidhi said: “(This is) hasan ghareeb.”
I say: there is corroborating evidence in a hadeeth from ‘Aa’ishah narrated by
al-Bukhaari and Muslim, without referring to the revelation of the aayah. (From Fath
al-Baari).
The hadeeth mentioned by al-Haafiz ibn Hijr (may Allaah have mercy on him)
is in Sunan al-Tirmidhi, 2966, where it is reported that Ibn ‘Abbaas said:
“Sawdah was afraid that the Prophet
(peace and blessings of Allaah be upon him)
would divorce her, so she said: ‘Do not divorce me. Keep me and give my day to
‘Aa’ishah.’ So he did so, then Allaah revealed the aayah: ‘…
there is no sin on them both if they make terms of peace between themselves; and making
peace is better…’ [al-Nisaa’ 4:128]. So whatever they agreed upon was
permissible.” It is as if the last sentence was the comment of Ibn ‘Abbaas. Abu
‘Iesa said: this is a hasan ghareeb hadeeth.
Al-Mubaarakpoori said, commenting on this hadeeth:
‘Sawdah was afraid…’ This refers to Sawdah bint Zam’ah
ibn Qays al-Qurashiyyah al-‘Aamiriyyah. The Messenger of Allaah
(peace and
blessings of Allaah be upon him) married her in Makkah after Khadeejah had died, and
consummated the marriage there. The scholars agree that he consummated his marriage to her
before he consummated his marriage to ‘Aa’ishah, and she migrated to Madeenah
with him. She died at the end of the khilaafah of ‘Umar ibn al-Khattaab.
‘…was afraid that the Prophet
(peace and blessings of
Allaah be upon him) would divorce her, so she said…’ Al-Bukhaari and Muslim
reported from ‘Aa’ishah that Sawdah bint Zam’ah gave her day to
‘Aa’ishah, so the Prophet
(peace and blessings of Allaah be upon him) used
to give ‘Aa’ishah her own day and that of Sawdah. Al-Haafiz said in al-Fath:
Abu Dawood reported this hadeeth (from ‘Aa’ishah): ‘The Messenger of Allaah
(peace and blessings of Allaah be upon him) never used to prefer any of us over
others in sharing his time (i.e., he was fair in dividing his nights among his wives, and
each one of them had her allotted night). When Sawdah bint Zam’ah grew old and feared
that the Messenger of Allaah
(peace and blessings of Allaah be upon him) might
divorce her, she said: ‘O Messenger of Allaah, my day is for
‘Aa’ishah,’ and he accepted this from her. Then concerning this and similar
cases, the aayah was revealed (interpretation of the meaning): ‘And if a woman fears
cruelty or desertion on her husband’s part…’ [al-Nisaa’ 4:128]. These
reports agree that she feared divorce and so gave her day to ‘Aa’ishah.
Then al-‘Allaamah al-Mubaraakpoori said: The aayah may be explained
thus: ‘If a woman fears’ means if she expects. ‘Cruelty’ means
that he spurns her by refusing to sleep with her or by spending less on her than he
should, because he dislikes her and wants to marry someone more beautiful. ‘Desertion’
means that he turns his face away from her. ‘There is no sin on them both if they
make terms of peace between themselves’ means with regard to the sharing of his
time and his spending on her, i.e., he should still give her something in this regard
(sharing time or spending) in order to preserve the relationship: if she accepts, this is
OK, otherwise the husband must either give her her full rights or divorce her. ‘Making
peace is better’ means better than separation, cruelty and desertion. Whatever
they agree upon between themselves is permissible.
(Tuhfat al-Ahwadi Sharh Jaami’ al-Tirmidhi).
And Allaah knows best, May Allaah bless our Prophet
Muhammad. |
In Islamic Marriages, what symbols are used
from the engagement period to the celebrations?
And what is the significance of the rituals involved from engagement to
celebration? | Praise be to Allah.The relationship of an engaged man with his fiancée is the same as a
man’s relationship with any woman to whom he is not related: he is not allowed to
enjoy any kind of physical relationship with her whatsoever, until the marriage contract
with her has been completed.
If it is asked what kind of relationship the husband can have with his
wife after the contract has been completed and before the wedding party, the answer is
that he may enjoy a full husband-wife relationship, including looking at her, kissing her,
being alone with her, travelling with her, having intercourse with her, etc. (al-Lajnah
al-Daa’imah li’l-iftaa: Fataawa Islamiyyah, 3/154).
For more information on the Sunnah (way of the Prophet
(peace and blessings of Allaah be upon him) in weddings, and what is done during the
celebrations, you can refer to the questions under the heading of Nikaah (marriage) in the
Fiqh (Jurisprudence and Islamic rulings) section of this Website. If you have any further
questions, please feel free to contact us again. And Allah is the source of strength. |
Asalamualaikum,
My 17 year old son passed away last month. I would like to say some doas
and prayers for him but do not know how. Do I say the doa in my daily prayers or just read
the Quran as a gift for him? What I mean is how can I help him as a mother? My father also
passed away quite some time now and what do I do to help him. I am so ignorant on this. I
read that a child's prayer for his parents is good but what of a mother to the deceased
child especially one who is not married and with no children to doa for him.
Please enlighten me on this. Thank
you and wassalam. | Praise be to Allah.How can your duaa (prayer,
supplication) not be answered and not be of benefit to your son, when the Prophet
(peace and blessings of Allaah be upon him) has
said: There are three duaas which will undoubtedly
be answered: the duaa of one who is oppressed, the duaa
of a traveller, and the duaa of a parent for his child?
(Reported by Ibn Maajah, 3852; see also Saheeh al-Jaami,
no. 3033). The word parent [waalid, lit. father] includes both
father and mother. You are his mother, who bore him, nursed him, fed him and
brought him up. You are more compassionate towards him than all his other relatives,
and you are the one who has suffered the most grief and distress because of
his loss. Pray for him for forgiveness, mercy, Paradise and salvation from the
Fire. Pray for him in your salaat and your sujood (prostration), in the last
third of the night and on Fridays before sunset, and at all other times and
in all other circumstances.
Be of good cheer and remember the great reward which will be
yours if you bear this loss with patience, accept the will and decree of Allaah,
and hope for reward. You have lost your child to One Who is more compassionate
towards him than you, the Most Merciful, the Most Compassionate, Allaah, the
Lord of the Worlds. You also have the consolation of knowing that if you and
he die believing in Tawheed and in Islam, you will be reunited after death.
The righteous will be reunited with their offspring in Paradise, even if they
are of a lesser status than them. Allaah says (interpretation of the meaning):
And those who believe and whose offspring follow them in Faith, -
to them shall We join their offspring, and We shall not decrease the reward
of their deeds in anything. Every person is a pledge for that which he has earned.
[al-Toor 52:21]
As regards your question about what you can do for your father
and your son who have passed away, you will find a detailed and comprehensive
answer under # 763, which describes things which
the living can do for the benefit of the dead.
Finally, we console you with the words with which the Prophet
(peace and blessings of Allaah be upon him) consoled
a mother whose son had died:
To Allaah belongs whatever He takes and whatever He gives. Everything
has an appointed time with Him. Have patience and hope of a reward from Him.
(Reported by al-Bukhaari, no. 6829). May Allaah
bless our Prophet Muhammad. |
Assalamualaikum, Is it permissible for women to pray the friday Zuhr prayer in the mosque
that is only two rakat . When i was a child Iwas told that two rakat of Zuhr prayer on
friday is only for men and women are supposed to pray on friday as any other day . Please
guide me . Jazakallah khair . | Praise be to Allah.Women do not have to pray Salaat al-Jumu’ah (Friday prayer). Ibn
Qudaamah (may Allaah have mercy on him) said: “As regards women, there is no
difference (among the scholars) concerning the fact that Jumu’ah is not obligatory
for them.” (Al-Mughni ma’a al-Sharh al-Kabeer, 2/151). But if a woman prays Jumu’ah in the mosque, then she should pray two
rak’ahs, just like the men. Ibn Hazm (may Allaah have mercy on him) said:
“Jumu’ah is not obligatory for one who is weak because of sickness or who has
another valid excuse, or for women, but if any of these people attend Jumu’ah, they
should pray two rak’ahs.” (al-Muhallaa, 5/81). So
if a woman goes to the mosque and prays Jumu’ah, this is good enough, and she does
not have to pray Zuhr too. And Allaah knows best. |
Is it forbidden in Islam to read the Sura Yaseen on Friday nights in a congregational manner in the mosque? | Praise be to Allah.Reading the Quran brings a great reward. Allah will multiply the reward for every letter of every aayah in any soorah that is read, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever reads one letter of the Book of Allah will have one hasanah (reward) for doing so, and every hasanah will be multiplied by 10. I do not say that ‘Alif, laam, meem’ is one letter, but ‘Alif’ is a letter, ‘laam’ is a letter and ‘meem’ is a letter.’”
(Reported and classed as hasan by al-Tirmidhi, 2835).
He (peace and blessings of Allah be upon him) also said: “Read the Quran, for it will come on the Day of Resurrection interceding for its companions (i.e., those who read it)…”
(Reported by Muslim, 1337)
This reward will only be for the one who reads it sincerely, following the Sunnah. But the one who innovates in his readings (whether it be in the way he reads, the position he adopts when reading, the number of times he reads or the times when he reads) will not earn the reward, rather his deeds will be rejected and thrown back at him, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever innovates something in this matter of ours (i.e., Islam) will have it rejected.” (Reported by Muslim, 3242). According to another report, he said: “Whoever does something that is not a part of this matter of ours, will have it rejected.” (Reported by Muslim, 3243)
Because a specific time – Friday night – is being allocated and the reading is being done in congregation although no saheeh evidence to that effect has been reported from the Prophet (peace and blessings of Allah be upon him), this action is bid’ah and is not prescribed or allowed by sharee’ah. It should therefore be avoided. We ask Allah to guide us all to the truth and help us to follow the Sunnah. May Allah bless our Prophet Muhammad. |
Bismillah irrahman irraheemAs Salaamu alaykum, Will a husband and wife be together in Jannah if Allah
(swt) grants them the reward of paradise? How about other friends and family members from
the dunya? Will one be together with them in Jannah if inshAllah they are granted Jannah
by Allah (swt)? Jazzak Allahu Khair. | Praise be to Allah.When a believer enters Paradise, if his wife was righteous then she
will be his wife in Paradise too. Allaah says (interpretation of the meaning): “‘And
(Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted
righteously from among their fathers, and their wives, and their offspring. And angels
shall enter unto them from every gate…” [al-Ra’d 13:23]. Imaam Ibn
Jareer al-Tabari said in Jaami’ al-Bayaan ‘an Ta’weel
Aayi’l-Qur’aan (16/423): “[In the phrase] those who acted
righteously from among their fathers, and their wives, and their offspring, Allaah,
may He be glorified, is saying that there will be admitted to Paradise those who He
describes as those who (interpretations of the meanings) fulfil the Covenant of Allaah,
those who join that which Allaah has commanded to be joined [i.e., upholding the
ties of kinship] and fear their Lord, and who remain patient, seeking their
Lord’s Countenance, [and] perform al-Salaah – those who do the deeds
mentioned in the three preceding aayaat. Those who acted righteously from among their
fathers, and their wives, and their offspring refers to their wives, their families
and their offspring, and their ‘righteousness’ is their faith in Allaah and
their obedience to His commands and the commands of His Messenger
(peace and
blessings of Allaah be upon him).”
They will be with their spouses, reclining in the shade of Paradise,
filled with the deepest joy. Allaah says (interpretation of the meanings):
“They and their wives will be in pleasant shade, reclining on
thrones.” [Yaa-Seen 36:56]
“Enter Paradise, you and your wives, in happiness.”
[al-Zukhruf 43:70]
Among the bountiful and abundant blessings that Allaah bestows upon His
creation is that if the believers’ offspring follow them in faith, they will be
joined with their fathers in the same level of Paradise even if they themselves did not
reach that level, so that their fathers may have the joy of seeing their offspring. Allaah
says (interpretation of the meaning): “And those who believe and whose offspring
follow them in Faith, - to them shall We join their offspring, and We shall not decrease
the reward of their deeds in anything…” [al-Toor 52:21]
And Allaah knows best. |
I have been practicing Islam for some time now and I am still in the process of learning. A Muslim friend of mine gave me a book on Duas and in this book the author tells you exactly which surahs and du’as to say after each prayer.
The problem I have is that some of the surahs which he mentions, I never heard of before and I think that maybe they have other names. There are also verses from the Quran that have to be said but are in Arabic.
I hope that you will be able to help me as I am anxious to know exactly what surahs and du’as they are:
1. Surah ALHAMDU
2. Surah INNA FATAHNA
3. Dalailul Khrirat (one part)
4. ALLAHUS SAMAD (Is this one of Allah's 99 names that has to be recited 500 times or is it a name of a du’a?)
5. Surah AMMA YATASA ALOON
6. Ayat Karimah, i.e. "Lailaha illa anta Subhanaka inna Kunto minazzalimeen" 100 times (Please give it to me in English and tell me which surah it's from?) | Praise be to Allah.Names of some surahs
Firstly, the better-known names and numbers of the surahs about which you ask are as follows:
Surah al-Hamdu is Surat al-Fatihah (the Opening), Surah #1
Surah Inna Fatahna is Surat al-Fath (the Victory), Surah #48
Allahus-Samad is Surat al-Ikhlas (the Purity), Surah #112
'Amma yatasa alun is Surat al-Naba (the Great News), Surah #78
The verse “La ilaha illa anta subhanaka inni kuntu min al-zalimin (None has the right to be worshipped except You [O Allah]. Glorified (and Exalted) are You. Truly, I have been of the wrong-doers) is from Surat al-Anbiya, Surah 21, Verse 87.
Commentary on the Book Dalail al-Khayrat
A word of warning: The book Dalail al-Khayrat contains weak and fabricated hadiths, and prescribes things that are contrary to the truth, so it is not right for anyone to rely on this book.
Does the translation of the Quran count as the Quran itself?
A translation of the Quran in English or any other language is not counted as Quran itself, and the rulings that apply to Quran do not apply to it. The Quran is the Word of Allah which was revealed in the Arabic tongue.
Virtues of Surat al-Ikhlas
Al-Ahad (the One) and al-Samad (the Self-Sufficient) are two of the great Names of Allah .
Stating that Surat al-Ikhlas should be recited 500 times, and that the verse (interpretation of the meaning) La ilaha illa anta subhanaka inni kuntu min al-zalimin (None has the right to be worshipped except You [O Allah]. Glorified (and Exalted) are You. Truly, I have been of the wrong-doers) [al-Anbiya 21:87] should be recited 100 times is a practice that has no basis whatsoever in the Quran or the Sunnah of the Prophet (peace and blessings of Allah be upon him), so it is not right to adhere to these numbers. You should act upon the sound hadiths that describe the virtues of this surah and this verse. These reports include the following:
From Qatadah ibn al-Nu'man (may Allah be pleased with him) who said that a man stayed up to worship Allah at the time of the Prophet (peace and blessings of Allah be upon him) just before dawn and recited Qul huwa Allahu ahad, but did not recite anything else. In the morning, the man came to the Prophet (peace and blessings of Allah be upon him) and told him about this, thinking that perhaps he was not doing enough. The Messenger of Allah (peace and blessings of Allah be upon him) said: By the One in Whose Hand is my soul, it is equivalent to one-third of the Quran. (al-Bukhari, 4627).
Ahmad reported from Abu Sa'id al-Khudri that a man said, O Messenger of Allah, I have a neighbour who prays at night and he only ever recites Qul huwa Allahu ahad as if he did not think much of this. The Prophet (peace and blessings of Allah be upon him) said: By the One in Whose Hand is my soul, it is equivalent to one-third of the Quran. (al-Musnad, 10965)
Abu Sa'id al-Khudri (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said to his Companions: Could any one of you not recite one third of the Quran in one night? They found the idea too difficult, and said, Who among us could do that, O Messenger of Allah? He said, Allahul-ahad, al- samad [i.e., Surat al-Ikhlas] is one third of the Quran. (Reported by al-Bukhari, 4628)
`Aishah reported that when the Prophet (peace and blessings of Allah be upon him) went to bed, he would cup his hands together, blow into them and recite into them Qul huwa Allahu ahad [Surat al-Ikhlas], Qul a'udhu bi Rabbil-falaq [Surat al-Falaq] and Qul a'udhu bi Rabbil-nas [Surat al-Nas] (these are the last 3 surahs of the Quran). Then he would wipe as much of his body as he could with his hands, starting with his head and face, and the front of his body. He would do this three times. (Reported by al-Bukhari, 4630)
`Aishah also reported that the Prophet (peace and blessings of Allah be upon him) sent a man in charge of a small military campaign, and when he recited Quran whilst leading his companions in prayer, he would always end with Qul huwa Allahu ahad. When they came back, (his companions) mentioned that to the Prophet (peace and blessings of Allah be upon him), who told them to ask him why he did that. So they asked him, and he said, Because it is a description of the Most Merciful, and I love to recite it. The Prophet (peace and blessings of Allah be upon him) said: Tell him that Allah loves him. (Reported by al-Bukhari, 6827)
'Abd al-Rahman ibn Abza reported that the Messenger of Allah (peace and blessings of Allah be upon him) used to recite Sabbih isma Rabbik al-A'la (Surat al-A'la, #87), Qul ya ayyuhal-kafirun (Surat al-Kafirun, #109) and Qul huwa Allahu ahad (Surat al-Ikhlas, #112) in his witr prayer, and when he had finished, he would repeat Subhan al-Malik al-Quddus (Glory be to the King, the Holy) three times, making the last vowel long on the third recitation. (Reported by al-Nasai, 1721)
'Uqbah ibn 'Amir said: I met the Messenger of Allah (peace and blessings of Allah be upon him) and he said to me, O 'Uqbah ibn 'Amir, shall I not teach you some Surahs the like of which have not been revealed in the Tawrat (Torah) or the Zabur (Psalms) or the Injil (Gospel) or in the Quran? There is no night that comes but you should not recite (i.e., every night you should recite) Qul huwa Allahu ahad [Surat al-Ikhlas], Qul a'udhu bi Rabbil-falaq [Surat al-Falaq] and Qul a'udhu bi Rabbil-nas [Surat al-Nas]. 'Uqbah said: So every night I would recite them. It became my duty to recite them, because the Messenger of Allah (peace and blessings of Allah be upon him) had commanded me to do so. (Musnad Ahmad, 16810)
Abu Hurayrah reported that the Prophet (peace and blessings of Allah be upon him) heard a man reciting Qul huwa Allahu ahad, and said, It is his right. They asked, O Messenger of Allah, what is his right? He said, Paradise is his right. (Reported by Imam Ahmad, 7669)
The Prophet (peace and blessings of Allah be upon him) said: Whoever recites Qul huwa Allahu ahad ten times, Allah will build for him a house in Paradise. (Sahih al-Jami' al-Saghir, 6472).
So recite it as many times as you wish, without sticking to a certain number or time or way that is not prescribed by Shari`ah.
Virtues of “La ilaha illa anta subhanaka inni kuntu min al-zalimin”
With regard to the verse “La ilaha illa anta subhanaka inni kuntu min al-zalimin”, the following report has been narrated concerning its virtues:
Sa'd said: The Messenger of Allah (peace and blessings of Allah be upon him) said: The call of Dhul-Nun [Yunus/Jonah], which he recited when he was in the belly of the fish, La ilaha illa anta subhanaka inni kuntu min al-zalimin. There is no Muslim who recites this in any situation, but Allah will respond to him. (Reported by al-Tirmidhi, 3427, and classed as sahih in Sahih al-Jami', 3383).
The Prophet (peace and blessings of Allah be upon him) said: Shall I not tell you of something which, if some of the misery and distress of this world befalls a man and he recites it, he will be relieved of his stress. It is the du'a of Dhul-Nun: La ilaha illa anta subhanaka inni kuntu min al-zalimin. (Reported by al-Hakim; Sahih al-Jami', 2605).
We ask Allah to help us, you and all our Muslim brothers to gain beneficial knowledge and to do righteous deeds. May Allah bless our Prophet Muhammad.
And Allah knows best. |
I am engaged to man who i attend to marry
in acouple months inshallah. whenever my fiance comes to my house for dinner my parents
tell me not to wear my jilbab in front of him, and ot wear normal loose fitting clohtes,
because there is nothing wrong with him seeing me without my jilbab because there is
intention for marriage. I would like to know, if this is allowed, or am i not suppose to
take my jilbab off? | Praise be to Allah.So long as the nikaah (marriage contract) has not yet taken place, this
man is still a “stranger” to you, and you should observe hijaab with him (i.e.,
wear proper hijaab and avoid contact) just as you would in the case of any other man. He
has no right to look at you beyond the look that is allowed by sharee’ah at the time
of making a marriage proposal, beyond which no further look is permitted until the nikaah
is completed. What you father has told you about it being OK for you to relax the rules of
hijaab in front of your fiancé is not correct, and there should be no obedience to any
created being if it involves disobedience to the Creator. The mere intention of marriage
does not justify uncovering in front of him. And Allaah knows best. |
A person has breasts which resemble a woman’s breasts. Is it permissible for him to have surgery to reduce them? | Praise be to Allah.We asked Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen the following question:
A person has breasts which resemble a woman’s breasts. Is it permissible for him to have surgery to reduce them?
He (may Allaah preserve him) replied as follows:
You must try to lose weight, then the fat around the breast will be reduced.
If what you have is not a result of fat (and it is causing you trouble), and you can do an operation to reduce it without any harm involved, that will be OK. |
Assalamu Alaikum. In the event that a
non-muslim woman who has been in a relation-ship with another non-muslim and then decides
to leave him for a muslim because she realised that her boyfriend does not treat her well
any-more and confesses to the muslim that she loves him and wants to be married to him.
Based on her assurance that she does not love and does not wish to remain with her
non-muslim boyfriend anymore, the muslim decides to accept her even-though she has
committed fornication with her former boyfriend, because she decided to embrace Islam.
Allah forgives all past sins of a new-believer.
Then, she goes back on her words as her former boyfriend convinces her not
to leave him when he realises that she's leaving him for another man(his friend-it's me).
When this happend I was simply devastated. Here I was willing to accept her for what she
is since she was willing to embrace Islam and she goes back on her assurances. How am I to
Perceive this please? Furthermore, upon knowing that her boyfriend has been fooling around
with other girls(not sure if he has been sleeping around), I tried to carelessly warn her
without any prove that she was going to regret her decision about going back to him. Thus,
I was pictured in a bad light for that. Was what I did wrong, trying to get her back,
since I thought eventhough she may have a Blissful life with her former boyfriend in this
life, Eternal punishment is awaiting for anyone who does not embrace Islam and die a
believer? Please enlighten me.
May Allah's Mercy and Blessings befall you in this world and the next.
Wassalam. | Praise be to Allah.It seems that you are confusing matters of the heart with matters of
aqeedah and religion, because you state in your question that you were emotionally
devastated when this woman left you and went back to her kaafir boyfriend. You need to
keep matters of belief and religion separate from your emotions and personal desires.
Adhere to the limits set by Allaah, and follow His rules, one of which is the aayah
(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-Noor
24:3] It is not permitted to marry such a woman unless she repents, and this woman has
not repented, she has gone back to committing haraam deed with a kaafir. So do not waste
your time feeling regret about her. Ask Allaah to bless you with a chaste, believing wife,
one who fasts and prays and devoutly adheres to the limits set by Allaah. This is the kind
of woman you should long for, not this impure woman whose interest in Islam was only a
temporary, emotional affair. I also advise you to adhere to the shareeah when
calling non-Muslims to Islam, and not to treat the matter of speaking to non-mahram women
(women to whom you are not related) lightly. You should not start any kind of forbidden
contact or relationship with them in the name of dawah. The Muslim man should use
indirect means of communication when calling non-Muslim women to Islam, such as giving
them books or tapes, or communicating with them via e-mail, etc., within the bounds of
what is right and proper. We ask Allaah to guide us all and make us content with what is
halaal so that we will have no desire for anything that is haraam. May Allaah bless our
Prophet Muhammad. |
Assalamu Alaikum
I have a muslim friend who would wish that you'd answer her question (She
doesn't have AOL). Her question is" Is it Haram to read about bad things? What about
hearing or reading about bad stories? If it is, then what should I do to recover my bad
deed?" Please answer it as soon as possible! | Praise be to Allah.One of the aims of shareeah is to protect peoples honour
and to preserve lineages (keep them legitimate). For this reason, marriage has been
prescribed, and fornication, adultery, sodomy and lesbianism have been forbidden. All the
things that may lead to the above have also been forbidden, such as looking at non-mahram
women (women to whom one is not closely related), mixing with them or being alone with
them. Dressing improperly and forming friendships with the opposite sex have also been
forbidden. All of this is aimed at preventing the provocation of desires, and at directing
desires into legitimate channels instead of letting them find forbidden means of
expression. One of the principles of shareeah is that whatever leads to haraam deeds
is itself haraam, so everything that leads to the provocation of haraam desires is haraam,
because it may lead to a person falling into fornication and adultery. Once desire has
been provoked, it invariably means that a person has to find a way of satisfying it, and
so he or she commits a haraam act. Reading stories and magazines with sexual content, and
looking at dirty pictures and movies provokes these kinds of desires and leads to haraam
deeds, so they are not allowed. We should avoid them and keep away from them. Warn your
friend about this and tell her to repent by keeping away from these things and getting rid
of any bad books, movies etc. that she still has. She should feel remorse for the past,
and should do more righteous deeds from now on. We ask Allaah to grant us all chastity and
good health, to purify our hearts and to accept our repentance, for He is the Acceptor of
repentance, the Most-Merciful. |
regarding answer 2226:
I see in my mosque something called a 'khutm' where the people get together and recite sura yasin (36) saying that helps the dead or something similar. Is there any daleel in support of this?
wa salam. | Praise be to Allah.There is no saheeh evidence (daleel) to indicate that this practice is prescribed in shareeah. Therefore it is an act of bidah (innovation) which we should avoid, warn others against and not take part in. We should adhere to the sunnah, which contains sufficient alternatives to all the innovated practices. The hadeeth Recite Yaa-Seen for your dead is a daeef (weak) hadeeth. See Question #734.
And Allaah is the Source of strength.. |
Can my wife enter the bathroom with a neckless that has words of the Quran on it? | Praise be to Allah.It is not permitted to enter the bathroom with anything that has aayat from the Quran on it, because this could lead to disrespect of the Word of Allah, may He be glorified and exalted. Therefore, your wife should remove this necklace before entering the bathroom. Our advice is that women should not wear any jewellery with aayaat or duaas on it, because there are a number of reservations about this practice, of which wearing it when entering the bathroom is just one. |
If you get married in islamic law but not
in the states eyes, and have relations with the one you married is that adultury. | Praise be to Allah.If you get married according to the law of Allaah and His Messenger, it
does not matter if the whole world of man-made laws disagrees with that. She will be your
legitimate wife and you can have relations with her whenever you wish – this is not
considered to be haraam or adulterous. How could it be, when you have married her
according to the sharee’ah and it has become legitimate for you to have intercourse
with her by the word of Allaah! This ruling is also of benefit to anyone who may wish to
marry more than one woman in countries where polygyny is forbidden by jaahili man-made
law. And Allaah is the Source of strength. |
My questions relate to Bida'a. At the Mosque I attend I see brothers performing actions which I think are Bida'a but require confirmation with sources. I would like to try correct these practices, Inshallah with Hickma, if there are incorrect.
1. Blowing on fingers and wiping eyes with thumbs after making Dua'a.
2. Always ending Dua'a with Al-Fatiha.
3. Kissing the Qu'ran when picking it up and before putting it down.
4. Swaying while sitting in Salat or reading Qu'ran. | Praise be to Allah.Any act of worship must be based on evidence (daleel) from the Quraan or saheeh Sunnah. One of the principles of this religion is that Allaah cannot be worshipped except in the ways that He has prescribed, and He cannot be worshipped in innovated ways (bidah). The Prophet (peace and blessings of Allaah be upon him) said: Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it, will have it rejected, i.e., his deed will be unacceptable to Allaah. There is no evidence in either the Quraan or Sunnah for ending duaas with al-Faatihah. Similarly, there is no evidence for blowing onto ones fingers and wiping the eyes with them after making duaa. Al-Shuqayri (may Allaah have mercy on him) mentioned the bidah of kissing the thumbnails and wiping the eyes with them after making duaa following salaah, or bunching the fingertips together and touching them to the eyes after prayer, and reciting certain things whilst doing so; he said that these are silly innovations.
(Al-Sunan wal-Mubtadaaat, p. 71). With regard to the question of kissing the Mus-haf (copy of the Arabic text of the Quraan), the Fatwa Standing Committee (al-Lajnah al-Daaimah lil-Iftaa) answered a question on this matter with the following fatwa: We know of no basis for kissing the Quraan. In another response to a similar question, they said: We know of no evidence that prescribes kissing the Quraan, which was revealed to be recited, respected, understood and acted upon. (Fataawa al-Lajnah al-Daaimah, no. 4172)
In Al-Aadaab al-Shariyyah (2/273, Al-Risaalah edition), Ibn Muflih says:
It was reported that he (Imaam Ahmad) did not give an opinion [??] on this matter (kissing the Quraan) and touching it to one's forehead and eyes.
Al-Qaadi said in al-Jaami al-Kabeer: He did not give an opinion on that, although it contains an element of respect and honour, because in the case of deeds intended to draw closer to Allaah, if there is no comparable precedent in the Sunnah, then it is better not to do it. Do you not remember when Umar saw the Black Stone, he said: You cannot do any harm or any good. If it were not for the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) kissed you, I would not kiss you.
(Reported by al-Bukhaari, 1597; Muslim, 1270).
As for swaying when reciting Quraan or praying, this is habit of the Jews in their worship, so the Muslim should not do it deliberately.
(See Bida al-Qurra by Bakr Abu Zayd, p. 57). One of the ways of wisdom (hikmah) in dawah and combatting wrongdoing, to which you refer in your question, is to ask people for the evidence for what they are doing, because it is not permissible to worship in ways for which there is no evidence, as we have pointed out above. The burden of proof rests on the person who is doing the deed, not on the one who is seeking to correct him. May Allaah give us and you the strength to do good. May Allaah bless our Prophet Muhammad. |
I know that a Muslim cannot inherit from a
non believer, and that a non believer cannot inherit from a Muslim. An uncle living in
America has died. Aparantly I am entitled to part of the Will, which I have been told is
considerable.
I do not want any of it but I would prefer it goes to Muslim charities than to other non
believers. Am I allowed to take it and give it away or should I not accept it at all and
leave it to other relatives. | Praise be to Allah.and peace and blessings be upon the
one after whom there is no Prophet.
A Muslim cannot inherit from a kaafir, and a kaafir cannot inherit from a
Muslim, because of the hadeeth reported in Saheeh al-Bukhaari, in which the Prophet
(peace and blessings of Allaah be upon him) said: “The Muslim does not inherit from
the kaafir, and the kaafir does not inherit from the Muslim.” [This applies] even if
the money were to be used for the purpose of sadaqah, because of the general applicability
of the hadeeth, and because the Muslim is not commanded to do something haraam in order to
achieve something prescribed by Islam. And Allaah knows best.
This is what Shaykh ‘Abd al-Azeez ibn Baaz said when I asked him
about this matter. He said, “He should not ask for his inheritance even if he wants
to give it away in charity, but if he is given the money, he can dispose of it through any
charitable channel. And Allaah knows best.” |
Bismillahir rahmaanir raheem, asalaamu
'alaykum, please answer, this is very important:Does Allah's day equal to 1,000 human years (Sura 22:47, 32:5) or 50,000
human years (Sura 70:4) Jazakallaahu khayr. | Praise be to Allah.Shaykh Muhammad al-Ameen al-Shanqeeti said in his book Daf
Ayhaam al-Idtiraab an Aayaat al-Kitaab (p. 158):
The aayah (interpretation of the meaning) And,
verily, a day with your Lord is as a thousand years of what you reckon [al-Hajj
22:47] indicates that the length of a day with Allaah is a thousand years. The same is
indicated by the aayah (interpretation of the meaning) He arranges (every) affair
from the heavens to the earth, then it (the affair) will go up to Him, in one Day, the
space whereof is a thousand years of your reckoning. [al-Sajdah 32:5]. Another
aayah indicates something different (interpretation of the meaning): The angels
and the Rooh [Jibreel] ascend to Him in a Day the measure whereof is fifty thousand
years [al-Maaarij 70:4].
There are two ways in which these aayaat may be reconciled:
The first was reported by Ibn Abi Haatim via Sammaak from Ikrimah
from Ibn Abbaas: the day of a thousand years mentioned in Soorat al-Hajj is one of
the six days in which Allaah created the heavens and the earth; the day of a thousand
years mentioned in Soorat al-Sajdah is the length of time it takes for a matter to go up
to Allaah; and the day of fifty thousand years is the Day of Resurrection.
The second (way of reconciling the aayaat) is that what is meant by all
of them is the Day of Resurrection, and the difference in the time span depends on whether
a person is a believer or a kaafir. This is indicated by the aayah (interpretation of the
meaning): Truly that Day will be a Hard Day, far from easy for the
disbelievers. [al-Muddaththir 74:9-10]. These two suggestions were mentioned by
the author of al-Itqaan. And Allaah knows best. |
i'm trying to determine if there is anything in the Quran similar to the Ten Commandents in the Old Testament, particularly the line "thou shalt not kill." i have been using search functions on several Quran translation sites to no avail. thank you very much | Praise be to Allah.Thank you for your question, which shows an interest in the Quran. We are happy to answer your question here.
There are in the Quran certain aayaat (verses) which some scholars call the verses of the Ten Commandments, because they include ten important commandments given by Allaah to mankind. These aayaat are to be found in two passages of the Quran.
The first is in Soorat al-Anaam, where Allaah says (interpretation of the meaning):
Say: Come, I will recite what your Lord has prohibited you from: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty We provide sustenance for you and for them; come not near to al-fawaahish (shameful sins, illegal sexual intercourse, etc.), whether committed openly or secretly; and kill not anyone whom Allaah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.
And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e., judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfil the Covenant of Allaah. This He commands you, that you may remember.
And, verily, this (i.e., Allaah's commandments mentioned in the above two verses) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become al-muttaqoon (the pious). [al-Anaam 6:151-153]
The second passage occurs in Soorat al-Israa, and may be considered as a commentary on the passage quoted above. Allaah says (interpretation of the meaning):
And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honour.
And lower unto them the wing of submission and humility through mercy, and say: My Lord! Bestow on them Your Mercy as they did bring me up when I was small.
Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is ever Most-Forgiving to those who turn unto Him again and again in obedience, and in repentance.
And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.
Verily, spendthrifts are brothers of the shayaateen (devils), and the Shaytaan (Satan) is ever ungrateful to his Lord.
And if you turn away from them (kindred, poor, wayfarers, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e., Allaah will give to me and I will give to you).
And let not your hand be tied (like a miser) to your neck, not stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.
And kill not your children for fear of poverty. We provide for them and for you. Surely the killing of them is a great sin.
And come not near to unlawful sexual intercourse. Verily, it is a faahishah [i.e., anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allaah forgives him).
And do not kill anyone which Allaah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand qisaas Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e., he should not kill except the killer only). Verily, he is helped (by the Islamic law).
And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! The covenant will be questioned about.
And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.
And follow not (O man, i.e., say not, or do not or witness not, etc.) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned by Allaah.
And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like that of the mountains in height.
All the bad aspects of these (the above mentioned things) are hateful to your Lord.
This is part of al-hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad). And set not up with Allaah any other ilaah (god) lest you should be thrown into Hell, blameworthy and rejected (from Allaahs mercy). [al-Israa 17:23-39]
Perhaps after enjoying reading these verses, you will have a better idea of the Quraan than before, and this will be the beginning of a fundamental change in your life, the start of your way to Islam. May Allaah guide and help you always. Peace be upon those who follow true guidance.
. |
There are various sites regarding prophesies on the last days . The sites give very precise locations and happenings before the last day. Are they true ? . However in Quran there are prophesies but it does not mention the places. If there are any clear indications in Quran or in Hadith about Last Days, can you kindly tell. | Praise be to Allah.The Signs of the Hour are the signs that will precede Yawm al-Qiyaamah (the Day of Judgement) and indicate that it is nigh.
The Hour (al-Saa'ah) means the time of reckoning, and is either:
1. Saa'ah sughra (the lesser hour), which is a person's death, whereupon his reckoning starts when he leaves this world and passes into the Hereafter;
2. Or Saa'ah kubraa (the greater Hour), which is when mankind will be resurrected from their graves to be judged and rewarded or punished accordingly.
When the word al-saa'ah is used on its own in the Qur'aan, it refers to the greater reckoning (the Day of Judgement), as in the aayah (interpretation of the meaning): "People ask you concerning the Hour" [al-Ahzaab 33:63]
The Signs of the Hour (i.e., the Day of Judgement) are of two types:
1. Ashraat al-Saa'ah al-Sughra (Minor signs of the Hour)
These are signs that will appear a long time before the Hour approaches, such as the decline of knowledge, the spread of ignorance, drinking of wine or alcohol, competition in the construction of tall buildings, and many others. The scholars have listed almost sixty signs, some of which will accompany the major signs, or will appear afterwards.
2. Ashraat al-Saa'ah al-Kubraa (Major Signs of the Hour)
These are major signs that will appear shortly before the Day of Judgement comes. These extraordinary events will be:
(1) The appearance of the Mahdi. At the end of time, a man from the descendents of the Prophet (peace and blessings of Allaah be upon him) will appear, and Allaah will help him to make His religion prevail. He will take control of the land (or the earth) and fill it with justice just as it had previously been filled with wrongdoing and oppression. Under his rule, the ummah will be blessed as it has never been blessed before.
This man's name will be like the name of the Messenger of Allaah (peace and blessings of Allaah be upon him), and his father's namewill be like the Messenger's father's name. He will be a descendant of Faatimah, the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), through the line of al-Hasan ibn 'Ali (may Allaah be pleased with him). He will appear from the East. A number of saheeh ahaadeeth refer to the appearance of the Mahdi, including the following:
1. Abu Sa'eed al-Khudri (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "During the last days of my ummah, the Mahdi will appear. Allaah will send rain for him, and the earth will bring forth its produce. He will give money sihaahan (according to one report, the Prophet was asked, "What is sihaahan?" and he said, "Equally among people." Reported by Ahmad), and livestock will increase He will live for seven or eight" - meaning years. (Reported by al-Haakim, 4/557; he said it is saheeh according to the conditions of the two shaykhs [al-Bukhaari and Muslim]. Al-Dhahabi agreed with him. Shaykh al-Albaani said: its sanad is saheeh. Al-Silsilah al-Saheehah, 711)
2. Umm Salamah (may Allaah be pleased with her) said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: 'The Mahdi will be of my family (according to one report: of the people of my household) [Reported by Ibn Hibbaan and by al-Haakim in al-Mustadrak. He said: this hadeeth is saheeh according to the conditions of the two shaykhs, but they did not report it. Al-Dhahabi agreed with him] from the children of Faatimah." [Reported by Abu Dawood, 11/373 and Ibn Maajah, 2/1368. Classed as saheeh by al-Albaani in Saheeh al-Jaami', section 6610].
Al-'Allaamah al-Safaareeni said: "So many reports were narrated concerning the appearance of the Mahdi that they reached the level of Tawaatur in meaning, and this became so well known among the scholars of Sunnah that it is counted as one of their basic beliefs." (Lawaami' al-Anwaar al-Bahiyyah, 2/84).
[Tawaatur: a mutawaatir hadeeth is one that was narrated by so many people and transmitted by so many people that it is inconceivable that they could all have agreed on a lie. Translator]
Imaam al-Shawkaani said: "The mutawaatir ahaadeeth about the awaited Mahdi, which we managed to find and examine, number fifty, including saheeh, hasan and da'eef munjabir (weak ahaadeeth that are supported by corroborating evidence) reports. They are mutawaatir beyond any shadow of a doubt The reports from the Sahaabah that speak about the Mahdi are also very many and are judged as having the status of marfoo' ahaadeeth (i.e., ahaadeeth whose isnaads go back to the Prophet (peace and blessings of Allaah be upon him), because this is not an issue in which they would have made ijtihaad." (For more information, see Question #1252).
(2) Al-Maseeh al-Dajjaal (The "Antichrist")
Al-Maseeh al-Dajjaal is a man from the sons of Aadam. He has a number of features which were mentioned in the saheeh ahaadeeth, including the following: he will be a young man with a ruddy complexion and curly hair, and will be one-eyed, with his right eye looking like a floating grape. Between his eyes will be written "ka' fa' ra'" (in unjoined letters) or "kaafir" (disbeliever), which every Muslim, literate or illiterate, will be able to read. Another of his attributes will be that he is sterile, and will have no children. Among the ahaadeeth that describe him are the following:
1. Ibn 'Umar (may Allaah be pleased with them both) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whilst I was sleeping, (I dreamt that) I was doing Tawaaf around the House (the Ka'bah)." He mentioned that he saw 'Eesaa ibn Maryam, upon whom be peace, then he saw the Dajjaal, and he described him: "He is a well-built man, with a ruddy complexion and curly hair. He is one-eyed, with his eye looking like a floating grape. (Al-Haafiz ibn Hajar said in al-Fath, 6/485: i.e., it is sticking out. The word yatfaa, with no hamzah, is used to describe something that is on top of something else. It is likened to a grape which is part of the bunch but sticks out from the rest. Al-Nawawi said: the word has been narrated both with the hamzah and without the hamzah. With the hamzah it means that the light has gone out of the eye, and without the hamzah it means that it is sticking out.) They said: "This is the Dajjaal" (Reported by al-Bukhaari, 13/90, and Muslim, 2/237)
2. Ibn 'Umar (may Allaah be pleased with them both) also reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) described the Dajjaal as living among people, and said: "Allaah, may He be exalted, is not one-eyed, but al-Maseeh al-Dajjaal is one-eyed, and his right eye looks like a floating grape." (Reported by al-Bukhaari, 13/90, and Muslim, 18/59)
3. 'Imraan ibn Husayn (may Allaah be pleased with him) said: "I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "Between the creation of Aadam and the onset of the Day of Judgement, there will be a creation greater than the Dajjaal." (Reported by Muslim, 18/86). [This means that] the Dajjaal will appear from the East, from Khurasaan, from among the Jews of Isfahaan, then he will travel around the world, leaving no country but he will enter it, except for Makkah and Madeenah, which he will not be able to enter because the angels are guarding them, as is reported in the hadeeth of Abu Bakr al-Siddeeq (may Allaah be pleased with him): "The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that the Dajjaal would appear from a land in the East called Khurasaan." (Reported by al-Tirmidhi, 6/495); classed as saheeh by al-Albaani in Saheeh al-Jaami', section 3398).
The fitnah (trial, tribulation) of the Dajjaal will be the greatest fitnah ever, seen from the time that Allaah created Aadam until the onset of the Day of Judgement, and this will be because of the power that Allaah will permit him to have, of working great miracles that will amaze and confuse the people. There are ahaadeeth that describe how he will have a "paradise" and a "hell", but his paradise will in fact be a hell, and vice versa. He will have rivers of water and mountains of bread. He will command the sky to rain, and it will rain, and he will command the earth to bring forth its produce, and it will bring forth its produce. The treasures of the earth will follow him, and he will travel though the earth at great speed, like rain driven by the wind.
The Prophet (peace and blessings of Allaah be upon him) taught his ummah how they can protect themselves from the evil of the fitnah of the Dajjaal, as is reported in the hadeeth of Abu Hurayrah, may Allaah be pleased with him, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When any one of you pronounces the Shahaadah, let him seek refuge with Allaah from four things, and let him say: 'Allaahumma innee a'oodhu bika min 'adhaab jahannam, wa min 'adhaab al-qabr, wa min fitnati'l-mahyaa wa'l-mamaat, wa min sharri fitnati'l-maseeh al-dajjaal (O Allaah, I seek refuge with You from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil of the tribulation of the Dajjaal)." (Reported by Muslim, 5/87).
Another way of protecting oneself is by memorizing the first aayaat of Soorat al-Kahf. The Prophet (peace and blessings of Allaah be upon him) enjoined reciting the first verses of Soorat al-Kahf against the Dajjaal, by reciting the first ten verses, as was reported by al-Nawwaas ibn Sam'aan, who said that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever of you encounters him (the Dajjaal), let him recite the first verses of Soorat al-Kahf against him." (Reported by Muslim, 18/65). Abu'l-Dardaa' (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "Whoever memorizes ten aayaat from the beginning of Soorat al-Kahf will be protected from the Dajjaal." (Reported by Muslim, 6/92).
The destruction of the will come at the hands of 'Eesaa ibn Maryam, upon whom be peace, as is indicated in the saheeh ahaadeeth. 'Abd-Allaah ibn 'Amr (may Allaah be pleased with them both) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'The Dajjaal will emerge among my ummah and Allaah will send 'Eesaa ibn Maryam and he will pursue him and destroy him." (Reported by Muslim, 18/75).
(3) The descent of 'Eesaa ibn Maryam, upon whom be peace
After the Dajjaal has appeared and spread corruption throughout the earth, Allaah will send 'Eesaa ibn Maryam, upon whom be peace, who will descend to the earth, coming down to the white minaret in the East of Damascus, Syria, resting his hands on the wings of two angels. When he lowers his head, drops will fall, and when he raises it, drops like large pearls will fall (these are like grains of silver in the shape of big pearls, and it means that drops of water as pure as pearls will fall. The water is described as pearls because of its purity). No kaafir will smell his breath except he will die, and his breath will reach as far as his eyes can see. He will come down to the victorious group that is fighting for the truth and has come together to fight the Dajjaal. He will descend at the time when the iqaamah for prayer is being given, and he will pray behind the leader of that group.
The reports about his descent are many, including the following:
1. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "By the One in Whose hand is my soul, it is nearly time for the son of Maryam to descend upon you, to judge fairly. He will break the cross, kill the pigs and put an end to war. Wealth will increase so much that no-one will accept it, and one prostration to Allaah will be worth more than the world and all that is in it." Then Abu Hurayrah said: "Recite, if you wish: 'And there is none of the people of the Scripture (Jews and Christians) but must believe in him ('Eesaa - as a human Messenger of Allaah) before his ('Eesaa's) death. And on the Day of Resurrection, he ('Eesaa) will be a witness against them." [Al-Nisaa' 4:159 - interpretation of the meaning].'" (Reported by al-Bukhaari, 6/490, and Muslim, 2/189).
2. Abu Hurayrah (may Allaah be pleased with him) also reported that the Prophet (peace and blessings of Allaah be upon him) said: "How will you be when 'Eesaa ibn Maryam descends to you and your leader is one of you?" (Reported by al-Bukhaari, 6/491, and Muslim, 2/193).
Imaam Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (7/223): "Mutawaatir ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him) describe how 'Eesaa ibn Maryam will descend before the Day of Judgement as a just leader and fair ruler."
(4) Ya'jooj and Ma'jooj (Gog and Magog)
Ya'jooj and Ma'jooj are human beings, descended from Aadam and Hawwa, upon whom be peace. According to the descriptions of them given in the ahaadeeth, they belong to the Turkic Mongol race, having small eyes, small, flat noses and wide faces. Their faces look like hammered-out shields (their faces are likened to shields because they are wide and round).
Their appearance at the end of time is one of the signs of the Hour, as indicated in the Qur'aan (interpretation of the meaning): "Until, when Ya'jooj and Ma'jooj are let loose (from their barrier), and they swiftly swarm from every mound. And the true promise (Day of Resurrection) shall draw near (to fulfilment). Then (when mankind is resurrected from their graves, you shall see the eyes of the disbelievers fixedly stare in horror. (They will say): 'Woe to us! We were indeed heedless of this; nay, but we were zaalimoon (polytheists and wrong-doers, etc.)." [al-Anbiyaa' 21:96-97]
In the story of Dhoo'l-Qarnayn, Allaah tells us (interpretation of the meaning): "Then he followed (another) way, until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word. They said: 'O Dhoo'l-Qarnayn! Verily! Ya'jooj and Ma'jooj are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?' He said: 'That (wealth, authority and power) in which my Lord has established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier. Give me pieces (blocks) or iron,' then, when he had filled up the gap between the two mountain-cliffs, he said, 'Blow,' till when he had made it (red as) fire, he said, 'Bring me molten copper to pour over it.' So they [Ya'jooj and Ma'jooj] were made powerless to scale it or dig through it. (Dhoo'l-Qarnayn) said: 'This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.' And on that Day [i.e., the day Ya'jooj and Ma'jooj will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together." [al-Kahf 18:92-99]
Ya'jooj and Ma'jooj are also mentioned in the Sunnah, in more than one hadeeth, including the following:
1. Umm Habeebah bint Abi Sufyaan reported from Zaynab bint Jahsh that the Messenger of Allaah (peace and blessings of Allaah be upon him) entered upon her one day in a nervous state, saying, "La ilaaha ill-Allaah! Woe to the Arabs from the evil that has approached! Today a hole this big has appeared in the barrier of Ya'jooj and Ma'jooj," and he made a circle with his thumb and forefinger. Zaynab bint Jahsh said, "O Messenger of Allaah, will we be destroyed even though there are righteous people among us?" He said, "Yes, if evil becomes widespread." (Reported by al-Bukhaari, 6/381, Muslim, 18/2).
2. Al-Nawaas ibn Sam'aan (may Allaah be pleased with him) reported a long hadeeth describing several signs of the Hour. In this hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: " and Allaah will send Ya'jooj and Ma'jooj, swiftly swarming from every mound. They will pass the lake of Tiberias [in Palestine] and will drink everything that is in it. Then the last of them will pass by and will say, 'There used to be water here once.' The Prophet of Allaah, 'Eesaa, and his companions, will be besieged until a bull's head will be more precious to one of them than a hundred dinars are to any of you today. 'Eesaa and his companions will pray to Allaah, and Allaah will send a kind of worm (like that found in the noses of camels and sheep) on their (Ya'jooj and Ma'jooj) necks, and they will fall down dead, all at once. Then 'Eesaa and his companions will come down out of the place where they were besieged, and they will find hardly a handspan of land that is not filled with the stench (of Ya'jooj and Ma'jooj), so 'Eesaa and his companions will pray to Allaah, and He will send birds like the necks of camels to carry them away and throw them wherever Allaah wills." (Reported by Muslim, 18/68).
(5) The swallowing up of the earth
This means that a place is swallowed up in the earth and disappears into it, as is described in the Qur'aan (interpretation of the meaning): "So We caused the earth to swallow him and his dwelling place" [al-Qasas 28:81]. Among the major signs of the Hour will be three such events, as described in the hadeeth of Hudhayfah ibn Usayd (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Hour will not begin until you see ten signs (including) three events where the earth swallows up, one in the East, one in the West, and one in the Arabian Peninsula." (Reported by Muslim, 18/27).
These events, like other major signs of the Hour, have not happened yet. Although other instances of places being swallowed up by the earth have occurred at various times and in various places, they did not cover so wide an area as to include both East and West. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: "There have been instances of places being swallowed up by the ear, but it could be that what is meant by the three events referred to is events that are worse than anything yet seen, which could be more intense and cover a larger area." (Fath al-Baari, 13/84).
(6) The smoke
Another of the major signs of the Hour will be the appearance of the smoke. Allaah says (interpretation of the meaning): "Then wait you for the Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment." [al-Dhukhaan 44:10-11]. A definition of the smoke was narrated from Ibn 'Abbaas, who explained that it is one of the Signs of the Day of Judgement, as was narrated by Ibn Jareer and Ibn Abi Haatim from 'Abd-Allaah ibn Abi Maleekah, who said: "I went to Ibn 'Abbaas (may Allaah be pleased with him) one day, and he said: 'I did not sleep at all last night.' I asked him, 'Why not?' He said, 'They said that a star with a tail (a comet) had appeared, and I was afraid that the smoke had started, so I could not sleep at all.'"
Imaam Ibn Katheer commented: "This is a saheeh isnaad, going back to Ibn 'Abbaas, the scholar of the ummah and the interpreter of the Qur'aan. This is also the opinion of all the Sahaabah and Taabi'een who agreed with him, in addition, there are many ahaadeeth going back to the Prophet (peace and blessings of Allaah be upon him) - saheeh, hasan and others - which state the same thing. This is convincing evidence that the smoke will be one of the expected signs, as is also clear from the text of the Qur'aan." (Tafseer Ibn Katheer, 7/235).
Among the ahaadeeth that describe the appearance of the smoke as one of the signs of the Hour is the following:
1. Abu Hurayrah (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Hasten to do good deeds before six things appear: the Dajjaal, the smoke" (Reported by Muslim, 18/87)
(7) The rising of the sun from the West
Allaah says (interpretation of the meaning): " The day that some of the Signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith" [al-An'aam 6:158]. Most of the mufassireen (commentators) state that one of these signs is the rising of the sun from the West. Among the reports that indicate this are:
1. The hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Hour will not begin until the sun rises from the West, and when it rises and the people see it, they will all believe, but that will be when it will do a person no good to believe, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith." (Reported by al-Bukhaari, 11/352, and Muslim, 2/194).
2. The hadeeth of 'Abd-Allaah ibn 'Amr ibn al-'Aas (may Allaah be pleased with them both), who said: "I learned from the Messenger of Allaah (peace and blessings of Allaah be upon him) a hadeeth that I have never forgotten since. I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: 'The first of the signs of the Hour to appear will be the rising of the sun from the West.'" (Reported by Muslim, 18/78).
(8) The appearance of the Beast
Allaah says (interpretation of the meaning): "And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind believed not with certainty in our aayaat." [al-Naml 27:82]
Abu Hurayrah (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'There are three things which, once they happen, it will do a person no good to believe, if he believed not before, nor earned good (by performing deeds of righteousness) through his faith: the rising of the sun from the West, the Dajjaal, and the Beast of the earth.'" (Reported by Muslim, 2/195).
Abu Umaamah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "The Beast will emerge, and it will mark all the people on their noses, and this mark will last, so that if a man buys a camel, and is asked who he bought it from, he will say, 'From the man with the mark on his nose.'" (Reported by Ahmad and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, no. 322).
According to some reports, when the Beast appears, it will mark the believers and the kaafirs. As for the believer, it will make his face shine brightly, as a sign of his faith, and as for the kaafir, it will mark his nose with a sign of his disbelief.
The Qur'aan tells us that the Beast will speak to people, as Allaah says (interpretation of the meaning): "And when the Word (of torment) is fulfilled against them, We shall bring out from the earth a beast to them, which will speak to them because mankind believed not with certainty in our aayaat." [al-Naml 27:82]. This kalaam may refer to actual speech, whereby the Beast will address people, which is supported by the reading of Ubayy ibn Ka'b (tunabbi'uhum, i.e., tell them), or it may convey the other meaning of the word kalaam, to wound, which is supported by the alternative reading (taklamuhum, i.e., mark them by cutting them) reported from Ibn 'Abbaas (may Allaah be pleased with him).
(9) The fire which will gather the people together
Another of the signs of the Hour is the great fire which will appear from the direction of Yemen, from the bottom of 'Aden, from the Sea of Hadramawt. Among the ahaadeeth that describe this are the following:
1. The hadeeth of Hudhayfah ibn Usayd which mentions the major signs of the Hour, in which the Prophet (peace and blessings of Allaah be upon him) said: " The last of them will be a fire which will emerge from Yemen, and will drive the people to their gathering place." According to another report: " and a fire which will emerge from the bottom of 'Aden and drive the people (ahead of it)." (Reported by Muslim, 18/27).
2. The hadeeth of Anas (may Allaah be pleased with him) which states that when 'Abd-Allaah ibn Salaam embraced Islam, he asked the Prophet (peace and blessings of Allaah be upon him) about a number of issues, including the first sign of the Hour. The Prophet (peace and blessings of Allaah be upon him) said: "The first sign of the Hour will be a fire which will drive the people from East to West." (Reported by al-Bukhaari, 6/362).
3. Ibn 'Umar (may Allaah be pleased with them both) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Fire will emerge from Hadramawt or from the sea of Hadramawt (according to another report: from the direction of Hadramawt or from Hadramawt - Mishkaat al-Masaabeeh) before the Day of Judgement, and it will drive the people (ahead of it).'" (Reported by Ahmad, 7/133; classed as saheeh by al-Albaani in Saheeh al-Jaami', 3603).
A number of saheeh ahaadeeth describe how this fire will gather the people together. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: "The people will be gathered in three ways, willingly or by force, two on one camel, or three or four or even ten on one camel. The rest of them will be gathered together by means of a fire, which will stay with them whenever they stop to rest or to sleep, no matter what the time of day or night." (Reported by al-Bukhaari, 11/377, Muslim, 17/194).
Finally, it should be noted that belief in the signs of the Hour is part of our belief in the Unseen (al-ghayb), without which the belief of the Muslim is incomplete. And Allaah is the Source of Strength.. |
Asslamualaikum
If a person commits a sin which hurts you, and they repeatedly do it what should one do ?? | Praise be to Allah.What you should do is advise the person who is committing sin, whether the sin hurts you directly or not, because enjoining what is good and forbidding what is evil is an important obligation which Muslims are supposed to do all the time, as Allaah says (interpretation of the meaning): “And when a community among them said: ‘Why do you preach to a people whom Allaah is about to destroy or to punish with a severe torment?’ (the preachers) said: ‘In order to be free from guilt before your Lord (Allaah), and perhaps they may fear Allaah.’” [al-A’raaf 7:164]
In his tafseer (commentary) of this aayah, Ibn Katheer said: “Here Allaah is describing how the people of that town had split into three groups: those who committed sin by using tricks to catch fish on the Sabbath (which Allaah had forbidden them to do), those who told them not to do this wrong deed and boycotted them, and those who kept quiet, neither committing the sin not speaking out against it. But this third group said to those who were telling the sinners not to do it: ‘Why do you preach to a people whom Allaah is about to destroy or punish with a severe torment?’ i.e., why do you warn these people when you know they are doomed and they deserve to be punished by Allaah, and your telling them not to do it is of no benefit? The preachers said to them, ‘In order to be free from guilt before your Lord (Allaah),’ i.e., we are doing this out of obedience to your Lord, Who has instructed us to enjoin what is good and forbid what is evil; ‘and perhaps they may fear Allaah,’ i.e., perhaps this warning may make them stop what they are doing and return to Allaah in repentance, for if they repent, Allaah will accept their repentance and have mercy on them.”
The Muslim should use different styles of warning and calling people to Islam. Sometimes he uses a soft and encouraging tone, describing the rewards for obedience; sometimes he warns of the punishment for disobedience; sometimes he may tell stories which illustrate an important lesson; sometimes he explains the bad consequences of sin on the person’s life, and so on.
If a person can no longer bear to be close to this sinner, and there is no benefit in advising him, then he should keep away from him and have nothing to do with him. And Allaah is the source of strength and the Guide to the right path. |
Is wine and spirit vinegar halal, considering all vinegar is made from oxidising a form of alcohol and that normal vinegar is supposed to be halal? | Praise be to Allah.What is vinegar?
Vinegar is a well-known basic foodstuff, made from wine of which the composition has changed so that it is no longer sweet but is acidic or sour.
Jabir (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “What a good food vinegar is.” (Reported by Muslim, 3/1623)
Ruling on wine made from vinegar
When wine turns to vinegar by itself, without any deliberate treatment needed for it to be changed, it is permissible to eat, drink and handle, according to the consensus of the scholars, because of the hadith quoted above.
But if the wine has become vinegar because of deliberate treatment, by adding vinegar, onions, salt etc., or by any other process, in this case the scholars (may Allah have mercy on them) differ as to whether it is permissible.
The Shafi’is, Hanbalis and some of the Malikis say that it is not permissible to deliberately change wine to vinegar because then it is not pure. The evidence for this is the hadith of Anas ibn Malik (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) was asked whether wine could be changed to be used as vinegar. He said, ‘No.’” (Reported by Muslim).
Abu Talhah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) was asked about some orphans who had inherited some wine. He said, “Pour it away.” He was asked, “Could they not make it into vinegar?” He said, “No.” (Reported by Muslim).
Why is it not permissible to change wine to vinegar
The reason for this is:
Allah, may He be glorified and exalted, has commanded us to avoid wine. Keeping it and treating it until it turns into vinegar means handling it and being involved with it by storing it and benefiting from it, and this is not permitted.
It is permitted for a Muslim to buy vinegar from someone who is selling it, unless he realizes or comes to know that it was produced by means of a deliberate process. ‘Umar (may Allah be pleased with him) said: “… There is nothing wrong with a man buying vinegar from the people of the Book, if they sell it, so long as he knows that they did not deliberately process it from wine.” (Al-Mughni, 8/330)
And Allah knows best.
References
Bidayat al-Mujtahid li Ibn Rushd, 1/461.
Kashshaf al-Qina’ li’l-Bahuti, 1/187
Fath al-Qadir li Ibn al-Hammam, 8/166
Al-Majmu’ li’l-Nawawi, 1/225
Al-Mughni li Ibn Qudamah, 8/319. |
I am a muslim women who want's to marry a
christain man I am not a relgious person but, my family is and I am having a very hard
time this matter. I've known this person for ten years. My parents are not really
religious but my father is afraid of his mother and what they are going to say about his
daughter marrying a christian man. my husband to be has converted to the islamic religion
but according to my partents and family this is not good enough. please help what should i
do. my husband to be is aware of childeren and also is aware that they will be taught the
islamic religion. | Praise be to Allah.It is regrettable indeed that anyone would fail to adhere to the
religion which Allaah has commanded us to adhere to. What is even more distressing is the
fact that a Muslim woman would have a relationship (of any kind) with a non-related
Christian man for ten years, when she knows that this is something which angers Allaah,
Who has forbidden believing women to do such things in the Quran (interpretation of
the meaning): they should be chaste, not adulterous, nor taking
boyfriends [al-Nisaa 4:25]. Equally upsetting is the fact that what
this Muslim girls father fears most with regard to the marriage described
is not Allaah, but what his mother will say and how his reputation among his
relatives will be affected.
In any case, there is no way out of this problem now except one: this
man must become Muslim in a real sense, and start to practise Islam, and he and this girl
should repent for what they have done. Then marrying him will be permissible, and what
people may say does not matter, so long as everything is done in accordance with Islam and
in a way that will not earn the anger of Allaah; the matter can also be explained to close
relatives. If this is not possible, then the relationship with this man should be cut
completely, and all thought of him should be dismissed from ones mind. If, my
sister, you feel that there is some harshness in this answer, then by Allaah it is only in
your best interests and out of concern for you. We ask Allaah to accept our repentance and
have mercy on us, for He is the One Who accepts repentance and is All-Merciful. |
Brothers end their letters to me with
"wassalaam", instead of say "assalaamualaikum"can you please tell me if this is correct and the references and their
authenticity You can also put the question on the web page if you so wish, I need a direct reply since I may not be able to find the answer on
the web page. Jazzakallaah. | Praise be to Allah.There is nothing wrong with ending a letter with the phrase “wa’l-salaam,”
and it is not a condition that the phrase should be used in full, because when a written
abbreviation is used, what the writer means is the complete expression. So when a person
says “wa’l-salaam,” what he or she means is “wa’l-salaamu
‘alaykum.” But if the person sending the letter writes “wa’l-salaamu
‘alayka” or “wa’l-salaamu ‘alaykum” at the end,
this is better. Umar ibn al-Khattaab ended his letter to the qaadi Shurayh with the words
“wa’l-salaamu ‘alayka” [Sunan al-Nisaa’i, 5304] and
‘Umar ibn ‘Abd al-‘Azeez ended his letter to one of his workers in the same
way [Muwatta’ Malik, Kitaab al-jihaad].
Ibn Katheer reported in al-Bidaayah wa’l-Nihaayah from Ibn
‘Asaakir that Ziyaad ibn Abi Sufyaan sent Sa’eed ibn al-‘Aas gifts, money
and a letter proposing marriage to his daughter. When the gifts, money and letter arrived,
[Sa’eed] read the letter, shared out the gifts among the people sitting with him,
then wrote a nice, polite letter back to him in which he said: “In the name of
Allaah, Most Gracious, Most Merciful. Allaah says: ‘Nay! Verily man does
transgress all bounds (in disbelief and evil deeds, etc.), because he considers himself
self-sufficient.’ [al-‘Alaq 96:6-7 – interpretation of the meaning]. Wa’l-salaam.”
However, the person sending the letter should greet the addressee with the
complete phrase (“Al-salaamu alaykum”) at the beginning of the letter, as
has been the habit of the Muslims from the time of the Prophet SAWS (peace and blessings
of Allaah be upon him) until the present. And Allaah knows best. |
I am a non-Muslim, and I was wondering if I become Muslim can I still play basketball? | Praise be to Allah.Yes, you could become Muslim and still play basketball, so long as there is nothing forbidden or harmful involved. Islam does not forbid sports that exercise the body and strengthen its muscles. Indeed, it is the body’s right that its owner should take care of it, as the Prophet of Islam Muhammad (peace and blessings of Allaah be upon him) said: "Your body has a right over you."
(Reported by al-Bukhaari, 4800). One of the benefits of basketball is that it is based on aiming the ball correctly. So there is nothing wrong with playing it, so long as it is not combined with something forbidden such as gambling or deliberately harming or hitting others, and as long as it does not distract a person from praying and so on. By the way, I am sure that you are not unaware that there are a number of internationally known basketball players who have embraced Islam. Our advice to you is: don’t hesitate to enter Islam, for there is nothing to stop you. We ask Allaah to help you to follow the truth and to guide you to the way of goodness, for He guides whom He wills to the Straight Path. |
A person regularly visits his relatives,
but those relatives have some evil things in their home, like a satellite dish, even
though they know it is haraam. Should he stop visiting them or should he still visit them? | Praise be to Allah.If a person has relatives, then it is obligatory to uphold the ties of
kinship, even if they are not as one would like them to be, because Allaah says
(interpretation of the meaning): “And We have enjoined on man (to be dutiful and
good) to his parents. His mother bore him in weakness and hardship upon weakness and
hardship, and his weaning is in two years – give thanks unto Me and to your parents,
- unto Me is the final destination. But if they (both) strive with you to make you join in
worship with Me that of which you have no knowledge, then obey them not, but behave with
them in the world kindly…” [Luqmaan 31:14-15]. He did not say “kill
them”, He said, “but behave with them in the world kindly…”
Upholding the ties of kinship is obligatory even if the relatives are
not as one would like them to be. So you must keep in touch with your relatives even if
they have this dish, which most people use to view haraam things, waste their time and
money, and corrupt their morals and minds.
If they use the dish to watch haraam things when you are present, then
do not go to them so that you will not be a partner in their sin, but still we advise
people to pay attention to their duties towards their relatives, which include advising
them, i.e., going to them and explaining to them that this – watching haraam things
– is haraam. Then you will have done your duty of advising them and treating them
well.
(Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen,
148).
The Muslim must also pay attention to his children when
they go to visit these relatives; he should not let his children sit with them when they
are watching haraam things. The Muslim who is sincere can, if he is smart, divert the
relatives and others with some interesting talk or useful activities to distract them from
watching these haraam things; he can strive to make other, permissible forms of
entertainment available (such as some sports activities or games or useful computer games,
etc.) This will give the others an alternative to watching haraam things, at least in
part. We ask Allaah to reform us all, for He is the Guide to the Straight Path. |
A man sets out from his house as a
traveller, then the time for ‘Asr comes before he has left the city or the area where
he is. Should he shorten his prayer or pray it in full? | Praise be to Allah.If the time for prayer comes when the traveller is still in his city,
then he should pray it in full because he has not yet left his city. If he has left his
city and is on the road when the time for prayer comes, then he should pray two
rak’ahs even if the adhaan came before he left his city. What counts here is the
prayer (not the adhaan). Similarly, if the time for prayer comes whilst you are still
travelling, but you reach your home before you pray, then you have to pray four
rak’ahs, because in this case what counts is the actual prayer. If you pray when you
are travelling, you should shorten your prayer; if you pray when you are at home, you
should pray it in full. |
The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “I have nothing to do with every Muslim who settles among the mushrikeen.” (Reported by al-Tirmidhi, no. 1604; Abu Dawood, no. 2645. Classed as Hasan by al-Albaani. See also Saheeh al-Jaami’, no. 1461). Nowadays we see hundreds of thousands of Muslims settling among the mushrikeen. Some good people have gone to set up Islamic institutions there, for the purpose of teaching the children of the Muslims, primarily, and also to call people to Allaah. If a teacher is asked to go and settle there in order to teach and call people to Allaah, is it
permissible for him to respond? | Praise be to Allah.Undoubtedly settling among the mushrikeen is
harmful, for one is exposing oneself to temptation and evil. But if his settling there
will do more good, such as calling people to the religion of Allaah or teaching the Muslim
children the correct ‘Aqeedah, then there is nothing wrong with it, because the good
outweighs the evil that may be expected. The hadeeth “I have nothing to do with every
Muslim who settles among the mushrikeen” may be interpreted as referring to those who
cannot practise their religion openly in the place where they settle, and those who are
able to practise their religion openly are not included in this hadeeth. But it is better
to say that if a person’s settling there is more beneficial to Islam and the Muslims,
then it is OK. |
In some cars the speakers of the
car’s tape deck are at the level of passengers’ feet, and they can put their
feet and shoes on the speakers. If a person plays a tape of Qur’aan recitation in
such a case, would it be considered as disrespect towards the Book of Allaah? | Praise be to Allah.If the speakers are as you describe, under the feet and shoes of
passengers, then tapes of Qur’aan should not be played, because the fact that
Qur’aan is being heard from beneath people’s feet or shoes is undoubtedly a kind
of disrespect towards the Qur’aan. If a person really must listen to Qur’aan,
let him lift the speakers up so that they are not at the same level as people’s feet. |
Is there any consensus amongst Muslim scholars as to which medicinal preparations are permitted whilst fasting? More specifically are: a) tablets/syrups b)inhalers for asthma c)suppositories and d)intravenous forms of treatment allowed?
The question of inhalers for asthma is very pertinent to us in the UK, as some 20% of young people now suffer from asthma.
I would appreciate a detailed response with reference to any conference proceedings, etc. if possible. | Praise be to Allah.There follows a list of a number of things used in the medical field, explaining what does and does not break the fast. This is a summary of Shar`i research presented to the Islamic Fiqh Council during its regular meetings:
The following things do not have any effect on the fast:
Eye drops , ear drops , ear syringing, nose drops and nasal sprays – so long as one avoids swallowing any material that may reach the throat.
Tablets or lozenges that are placed beneath the tongue for the treatment of angina pectoris etc., so long as one avoids swallowing any material that reaches the throat.
Vaginal pessaries, douching, use of a speculum, or internal digital examination.
Introduction of a scope or coil (IUD), etc., into the uterus.
Introduction of a scope or catheter into the urethra (male of female), or injection of dyes for diagnostic imaging, or of medication, or cleaning of the bladder.
Drilling of teeth (prior to filling), extraction or polishing of teeth, using a miswak or toothbrush, so long as one avoids swallowing any material that reaches the throat.
Rinsing, gargling or applying topical treatment in the mouth, so long as one avoids swallowing any material that reaches the throat.
Injections, whether subcutaneous, intramuscular or intravenous – with the exception of those used for purposes of nutrition.
Oxygen.
Anaesthetics , so long as they do not supply nutrition to the patient.
Medicines absorbed through the skin, such as creams, lotions and patches used to administer medication through the skin.
Introduction of a catheter into the veins in order to examine or treat the vessels of the heart or other organs.
Laparoscopy for the purpose of diagnosis or surgical treatment of the abdominal organs.
Biopsies of the liver and other organs, so long as this is not accompanied by the administration of nutrients.
Gastroscopy , so long as this is not accompanied by the administration of nutrients.
Introduction of medicine or instruments into the brain or spinal cord.
Involuntary vomiting (as opposed to self-induced vomiting).
The Muslim doctor should advise his patient to postpone the above-described treatments and procedures until after he has broken his fast, if it is safe to do so and will not cause any harm (even if these procedures will not have any effect on his fast). |
As-Salamu-laykim,
This is a very complicated question to answer but Insha-Allah, Allah(swt)
will make it easy for us. I recentlly got married and I find myself in a world of
problems. Our personalities clash, our mentalities are different. My wife feels that
I terrible to her, and the worse part is that it's all misunderstandings that have
been cleared up through consultations. However, my wife is also supisious, very
defiant, and often insults and accuses me of being devious and a hyprocrite.
So what should
i do ? | Praise be to Allah.Part of the Grace and Kindness of Allaah towards the sons of Adam is
that He has prescribed marriage for them, and has made it so that they produce offspring
in this organized and proper fashion. Marriage is one of the strongest and most noble
covenants in the sight of Allaah, and the family is the most important unit in the
structure of society. It is essential that a person gives priority to putting his own
house in order and strives to teach his family the laws of Allaah. One of the things that
he should make sure he teaches his wife is the duties that she has towards her husband,
and the rights that are due to her.
Islam has stated these rights and duties, and it obliges and urges both
spouses to fulfil them. Allaah says (interpretation of the meaning): And
they (women) have rights (over their husbands) similar to (those of their husbands) over
them to what is reasonable, but men have a degree (of responsibility) over
them [al-Baqarah 2:228]
The aayah states that for every right there is a reciprocal duty which
must be fulfilled. In this way balance is achieved between them in all aspects, which
supports the stability of family life. Ibn Abbaas (may Allaah be pleased with him)
said concerning the aayah: It means: they have the right to good companionship and
kind treatment on the part of their husbands, just as they have to obey their husbands in
whatever they tell them to do. Ibn Zayd said: Fear Allaah concerning them just
as they have to fear Allaah concerning you. Al-Qurtubi said: This aayah
includes all the marital rights and duties.
Among these rights and duties are:
Turning a blind eye to faults and mistakes, especially words and deeds
by which nothing bad was intended. Allaah says (interpretation of the meaning):
those who repress anger, and who pardon men; verily Allaah loves as muhsinoon (the
good-doers). [Aal Imraan 3:134]
Both husband and wife must put up with one another, for every child of
Adam may slip, and the person whom one should put up with the most is the one with whom
one lives and mixes the most. Neither party should resort to a tit-for-tat response. If
one spouse sees the other becoming very angry, he or she should restrain his or her own
anger and not respond immediately. For this reason Abul-Darda (may Allaah be
pleased with him) said to his wife: If you see me angry, calm me down, and if I see
you angry I will calm you down, otherwise we cannot live together.
Among the most important duties is:
Each spouse should advise the other to obey Allaah. According to a
saheeh hadeeth, some of the Sahaabah asked the Prophet
(peace and blessings of Allaah be
upon him): Can you tell us which kind of wealth is the best, so that we may strive
to acquire it? He said: The best (wealth) is a remembering tongue (one which
always remembers Allaah), a thankful heart, and a believing wife who will help you with
your faith. (Reported by Ahmad, 5/278; al-Tirmidhi, 3039; Saheeh
al-Jaami, 5231)
A man should not hate his wife if he sees in her
something that he dislikes, because if he dislikes one of her characteristics, he will
like another which will make up for it. It was reported that the Prophet
(peace and
blessings of Allaah be upon him) said: No believing man should hate a believing
woman; if he dislikes one of her characteristics, he will be pleased with another. (Reported
by Muslim, 36).
Samurah (may Allaah be pleased with him) reported that
the Prophet
(peace and blessings of Allaah be upon him) said: Woman was created
from a rib, and if you try to straighten the rib you will break it, so be gentle with her
and you will be able to live with her. (Reported by Ahmad, 5/8; Ibn Maajah,
1308; Saheeh al-Jaami, 2/163).
One of the most important things that can make married
life happy is a good attitude, hence Islam raised its status. The Prophet
(peace and
blessings of Allaah be upon him) reached the utmost heights of good treatment of others
and good attitude. Abul-Darda reported that the Prophet
(peace and blessings
of Allaah be upon him) said: There is nothing that can be placed in the scales that
will weigh heavier than a good attitude, and a good attitude can help a person reach the
status of one who fasts and prays. (Reported by al-Tirmidhi, 2003; Abu
Dawood, 4799). Abu Hurayrah (may Allaah be pleased with him) reported that
the Prophet
(peace and blessings of Allaah be upon him) said: The most perfect of
the believers in faith are those who are the best in attitude, and the best of you are
those who are best to their women. (Reported by al-Tirmidhi, 1/217; Ahmad,
2/250; al-Silsilah al-Saheehah, 284).
Both spouses should turn a blind eye and avoid picking
on matters great and small, or rebuking and scolding about any matter except duties
towards Allaah. This is what Allaah tells us to do (interpretation of the meaning):
And live with them (women) honourably. If you dislike them, it may be that you dislike a
thing and Allaah brings through it a great deal of good. [al-Nisa 4:19].
As far as different environments are concerned, a man should take care
to pay special attention to this, such as allowing his wife to mix with good women from
among her surroundings and intelligent, well-mannered women from among your surroundings.
Although she must obey you and not go out of your house without permission, at the same
time you should not prevent her from going out to places where she wants to go, so long as
there is nothing bad there. You should let her receive trustworthy women in her house, in
order to have some social life and a refreshing change of routine, especially in our times
when many women no longer obey the Divine command to remain in their homes and do not pay
proper attention to it especially Muslim women who live in non-Muslim countries
where there is too much freedom.
We also advise you to give her some freedom of choice in issues that do
not cause any harm, such as choosing food, colours for things in the house, or gifts to be
given on various occasions. You should also seek her opinion in matters of concern to you
both, such as naming your children knowing that this is your right according to
Islam and where to spend your vacation.
You should also involve her and seek her opinion when making some
decisions in which it is appropriate to include her, such as dealing with behavioural
problems in your children, finding ways to reconcile disputing relatives or neighbours,
and especially in resolving the problems between the two of you. Try to raise her level of
education with suitable reading material and attendance at gatherings where the program
and fellow-attendees will help to achieve the desired aim. Such programs may be available
in some Islamic centres. Know that paying attention to her intellectual level, working
with her way of thinking, understanding her psychology, treating her appropriately, being
good to her and making her feel good are among the most effective ways of showing how wise
and manly you are and how good your personality is. We ask Allaah to reconcile between you
and bring you back together, and help you both to do that which He likes and which pleases
Him. |
Can janaazah prayer be offered for someone who is missing, lost at sea, if the qaadi (judge) rules that he is dead? | Praise be to Allah.We put this question to Shaykh Muhammad ibn
‘Uthaymeen, may Allaah preserve him, who answered as follows:
, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, and all his family
and companions. Janaazah prayer can be offered for him, so long as he
is presumed dead, because we go by what is apparent and most likely
to be the case. So his wealth may be inherited if the qaadi rules that
he is dead, and his wife should wait out the ‘iddah period, then she
is free to remarry – so the janaazah prayer can also be offered for
him. And Allaah knows best. |
What is the ruling of the Shari’ah on blood transfusions? | Praise be to Allah.Shaykh Muhammad ibn Ibrahim Al al-Shaykh (may Allah have mercy on him) answered a question about blood transfusions as follows:
In order to answer this question, we need to discuss three matters:
1. Who is the person who is to receive the blood transfusion?
2. Who is the person from whom the blood is to be taken?
3. Who is the person whom we can trust to decide whether a blood transfusion is needed?
Who should receive a blood transfusion?
With regard to the first question, the person who is to receive the blood transfusion is a person whose life is in danger due to sickness or injury, and whose life depends on his receiving a blood transfusion.
The principle in this matter is based on the following verse of the Quran (interpretation of the meanings):
“He has forbidden you only the maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah. But if one is forced by necessity without willful disobedience nor transgressing the limits, then there is no sin on him…” [al-Baqarah 2:173]
“… But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allah is Oft-Forgiving, Most Merciful.” [al-Maidah 5:3]
“… He has explained to you in detail what is forbidden to you, except under compulsion of necessity…” [al-An’am 6:119]
The evidence derived from these verses tells us that if the recovery of the sick or injured person depends on a blood transfusion which he needs to save his life, and that there is no other medicine or food that can do the same thing, then it is permissible for him to receive a blood transfusion.
In fact, this comes under the heading of nourishment, not medicine (using forbidden foodstuffs in cases of necessity is permissible, as in the case of a starving man eating dead meat).
Whose blood can be taken?
With regard to the second point, the one from whom blood is taken, this should not result in any serious harm, because the Prophet (peace and blessings of Allah be upon him) said: “There should be no causing harm nor reciprocating harm.”
Who should decide whether a blood transfusion is needed?
As regards the third point, which is the matter of whose opinion should be relied upon to decide whether a blood transfusion is needed, this should be a Muslim doctor. If that is not possible, we see nothing wrong with taking the word of a non-Muslim doctor, whether he is Jewish or Christian (or any other religion), so long as he is experienced in medicine and is trustworthy.
The principle here is the sahih hadith which describes how the Prophet (peace and blessings of Allah be upon him) hired a man of Bani Dil as a skilled and experienced guide, although he was a follower of the pagan religion of Quraysh. (Reported by al-Bukhari, 2104.) (Fatawa al-Shaykh Muhammad ibn Ibrahim).
Concerning this matter, the Hay’at Kibar al-‘Ulama (Council of Senior Scholars) stated the following:
1. It is permissible to donate blood , so long as this does not cause him any harm, when there is a need for it to help other Muslims.
2. It is permissible to establish Islamic blood banks to receive and store donated blood, to be kept for any Muslim who may be in need of it, so long as no money is charged to the sick person or the people in charge of his affairs in return for this service. A blood bank should not be set up as a commercial enterprise or a means of making money , because it is in the public interest of the Muslims.
And Allah knows best |
Is wearing jeans considered imitating the Kuffar or is it
ok? | Praise be to Allah.Imitating means trying to be like someone, which the fuqahaa' understand to mean being similar in a certain way to the person whom one is imitating. The Muslim is not permitted to imitate the Kuffar by wearing clothing that is unique to them and for which they are known, like the belt worn by Christian monks, or the distinctive headgear of Magians (Zoroastrians) and Jews, because of the hadeeth of the Prophet (peace and blessings of Allah be upon him): "Whoever imitates a people is one of them." (Reported by Abu Dawood, 4/314).
The scholars have specified that the prohibition of imitation applies in two cases:
1. Where what is imitated is clothing that is characteristic of the Kuffar, not things that are worn by others too or things that used to be distinct to them but have now become widespread among other groups too - like the jeans referred to in the question.
2. When the act of imitation happens at a time when the clothing in question is characteristic of the Kuffar. This is because al-Haafiz Ibn Hajar (may Allah have mercy on him) reported that Anas (may Allah be pleased with him) saw some people wearing shawl-like garments over their heads and shoulders, and said, "They look like the Jews of Khaybar." Ibn Hajar commented: "This could be used as evidence that this kind of garment was characteristic of the Jews at that time, but this is no longer the case, so that garment is now counted as something that is in general permitted." (Fath al-Baari, 10/275).
The scholars also made an exception concerning Muslims wearing the distinctive clothes of the Kuffar when living in daar al-harb (non-Muslim countries which are at war with Muslims) or for purposes which will benefit the Muslims. Shaykh al-Islaam Ibn Taymiyah (may Allah have mercy on him) said:
"When a Muslim is living in a non-Muslim land (whether or not it is hostile to Islam), he is not expected to differ from them (the Kuffar) in his outward appearance, because of the harm that may result (from dressing as a Muslim). It is preferable, even obligatory, for a man to look like them sometimes, if that will achieve some religious purpose such as calling them to Islam, finding out their secrets in order to tell the Muslims about them, repelling their harm from the Muslims, and other worthwhile aims. But in the Muslim lands where Allah has caused His religion to prevail, and where the Kuffar are in an inferior position and are paying jizyah (taxes paid by non-Muslims living under an Islamic government), it is obligatory for Muslims to look different from the Kuffar." (Iqtidaa' al-Siraat al-Mustaqeem, 1/418).
It is clear from the above that jeans are not clothes that are characteristic of the Kuffar or worn only by them, so they are not haraam. However, it is more befitting for the Muslim to try to wear distinctive Islamic dress wherever he is, in obedience to the way of the Prophet (peace and blessings of Allah be upon him). The Muslim should feel in his heart that he hates the Kuffar and the way they look and behave. This hatred will motivate him to avoid looking like them at all in the way he dresses or in other ways. Do you not see that a person who despises a people or tribe, or people from a certain country, will hate to dress like them, especially if they are poor. As Shaykh al-Islam (Ibn Taymiyah) said: "Looking like them in external appearance indicates that one loves them in one's heart, and vice versa."
And Allah knows best. |
The mother of our Muslim neighbor just died. We would like to visit. What are the appropriate manners? | Praise be to Allah.If you want to offer consolation to a Muslim for the death
of a relative, then you can encourage her with any nice words to be
patient, and remind her that this is the state of all creation, we must
all come to an end and die. If you would like an example of how Muslims
offer consolation for the loss of a dear one or relative, then you can
say: To Allaah belongs what He has taken and to Him belongs what He
gives, and everything has an appointed time with Him, so have patience
and seek reward (from Allaah). |
I have read in the Holy Quran what a jinn is, but I really don't understand what they really are. Can you please send me more information on them? Peace be unto you! | Praise be to Allah.What are jinn?
The Quran and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allah Alone, with no partner or associate. Allah says (interpretation of the meanings):
And I (Allah) created not the jinn and humans, except that they should worship Me (Alone). [al-Dhariyat 51:56].
O assembly of jinn and mankind! Did there not come to you messengers from amongst you, reciting unto you My Verses? [al-An'am 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. The jinn and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning hidden from sight. Allah says (interpretation of the meaning):
Verily he [Shaytan] and qabiluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them [al-A'raf 7:27]
Origin of jinn
Allah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
And the jinn, We created aforetime from the smokeless flame of fire. [al-Hijr 15:27]
And the jinns did He create from a smokeless flame of fire. [al-Rahmaan 55:15].
According to a hadith narrated by ‘Aishah, the Prophet (peace and blessings of Allah be upon him) said: The angels were created from light, the jinn were created from fire, and Adam was created from that which has been described to you. (Reported by Muslim, 5314)
Types of jinn in Islam
Allah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha'labah al-Khushani said: The Messenger of Allah (peace and blessings of Allah be upon him) said: The jinn are of three types: a type that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey. (Reported by al-Tahawi in Mushkil al-Athar, 4/95, and by al-Tabarani in al-Kabir, 22/214. Shaykh al-Albani said in al-Mishkat (2/1206, no. 4148): al-Tahawi and Abul-Shaykh reported it with a sahih isnad)
The jinn and the sons of Adam
Every individual among the sons of Adam has a jinn who has been appointed to be his constant companion (qarin). Ibn Mas’ud said: The Messenger of Allah (peace and blessings of Allah be upon him) said, There is not one of you who does not have a jinni appointed to be his constant companion. They said, And you too, O Messenger of Allah? He said, Me too, but Allah has helped me and he has submitted, so that he only helps me to do good. (Reported by Muslim, 2814)
Al-Nawawi said in his commentary on Muslim (17/175):
“He has submitted: he became a believing Muslim. This is the apparent meaning. Al-Qadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allah be upon him) was protected from Shaytan, physically and mentally, and with regard to his speech. This hadith contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qarin (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible.”
The powers of the jinn
Allah has given the jinn powers that he has not given to humans. Allah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulayman (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allah says (interpretation of the meaning):
An ‘ifreet (strong one) from the jinn said: I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work. One with whom was knowledge of the Scripture said: I will bring it to you within the twinkling of an eye! Then when Sulayman saw it placed before him, he said, This is by the Grace of my Lord [al-Naml 27:39-40].
Food and drink of the jinn
The jinn eat and drink. Ibn Mas’ud said: The Messenger of Allah (peace and blessings of Allah be upon him) said: Someone from among the jinn called me, and I went with him and recited the Quran for them. He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, You can have every bone on which the name of Allah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals. The Prophet (peace and blessings of Allah be upon him) said, So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers. (Reported by Muslim, 450).
According to another report: A delegation of jinn from Nasibin came to me, and what good jinn they are! They asked me for food and I prayed to Allah for them, so that they would not pass by bones or droppings, but they would find food on them. (Reported by al-Bukhari, 3571). The believing jinn may eat any bone on which the name of Allah has been mentioned, because the Messenger (peace and blessings of Allah be upon him) did not permit them to have anything on which Allah's name has not been mentioned; those are for the kuffar among the jinn.
The beasts of the jinn
According to the hadith narrated by Ibn Mas’ud, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allah be upon him) for provision, and he said to them: and [you can have] all the droppings as food for your animals.
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allah be upon him) taught us to take precautions when entering such places, by reciting the adhkar (words of remembrance) prescribed in Islam. One of these was reported by Anas ibn Malik (may Allah be pleased with him), who said: When the Messenger of Allah (peace and blessings of Allah be upon him) entered the toilet, he would say, Allahumma innee a'udhu bika min al-khubuthi wal-khabaith (O Allah, I seek refuge with You from the evil ones, male and female).
(Reported by al-Bukhari, 142; and Muslim, 375). Al-Khattabi explained that khubuth is the plural of khabith (evil or dirty masculine form), and khabaith is the plural of khabithah (evil or dirty feminine form), and that what is meant is male and female shayatin.
Some jinn are Muslims and some are unbelievers
Allah tells us that some of the jinn said (interpretation of the meaning):
And some of us are Muslims, and some of us are al-qasitun (disbelievers those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qasitun, they shall be firewood for Hell. [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allah says (interpretation of the meaning):
[Some jinn said:] There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.) [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by Abd-Allah ibn Abbas, who said: The Prophet (peace and blessings of Allaah be upon him) went out with a group of his Companions heading for the marketplace of Ukaz. This was when the shayatهn were prevented from getting any news from heaven, and shooting stars had been sent against them. The shayatهn went back to their people, who said, What is the matter with you? They said, We cannot get news from heaven, and shooting stars were sent against us. Their people said, Nothing is stopping you from hearing news from heaven except some new event that must have happened. Go and look in the east and the west of the earth, and see if you can find out what it is that is stopping you from hearing news from heaven. Those who went out in the direction of Tihamah came upon the Prophet (peace and blessings of Allah be upon him) in Nakhlah, when he was on his way to Ukaz, and found him leading his Companions in Fajr prayer. When they heard the Quran, they listened to it and said, By Allah, this is what is stopping us from hearing news from heaven. When they went back to their people, they said, O our people, we have heard a wonderful Recital (the Quran). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allah). [al-Jinn 72:2 interpretation of the meaning]. Then Allah revealed to His Prophet (peace and blessings of Allah be upon him) the words (interpretation of the meaning): Say (O Muhammad): It has been revealed to me that a group of the jinn listened (to this Quran) [al-Jinn 72:1], and Allah revealed to him what the jinn had said. (reported by al-Bukhari, 731).
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection . Mujahid (may Allah have mercy on him) said, concerning the ayah (interpretation of the meaning): but the jinn know well that they have indeed to appear (before Him) (i.e., they will be brought to account) [al-Saffat 37:158]: They will be brought to judgement. Sahih al-Bukhari, Bab Dhikr al-Jinn wa Thawabihim wa Iqabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them , the Prophet (peace and blessings of Allah be upon him) taught us many ways to protect ourselves from their harm , such as seeking refuge with Allah from the accursed Shaytan, reciting Surat al-Falaq and Surat al-Nas (the last two Surahs of the Quran), and reciting the words taught by Allah in the Quran (interpretation of the meaning): Say: My Lord! I seek refuge with You from the whisperings (suggestions) of the shayatin (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me. [al-Muminun 23:97-98]
Saying Bismillah (in the Name of Allah) before entering ones home, before eating or drinking, and before having intercourse will also keep the Shaytan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allah before entering the toilet or taking off one's clothes will prevent the jinn from seeing a person's ‘awrah or harming him, as the Prophet (peace and blessings of Allah be upon him) said, To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Adam, let anyone of you say Bismillah when entering the toilet. (Reported by al-Tirmidhi, 551; Sahih al-Jam’i, 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. Abd-Allah ibn Mas’ud (may Allah be pleased with him) said: A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinni. The human said to him, You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you? He said, No, by Allah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good. The human said, Fine. He said, Recite, Allah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists [Ayat al-Kursi al-Baqarah 2:255 interpretation of the meaning]. The human said, Fine. He said, You will never recite this in your house but the Shaytan will come out of it like a donkey breaking wind, and he will never come back in until the next morning. (Reported by al-Darimi, 3247)
This is a brief summary about the jinn, and their nature and characteristics. Allah is the Best of protectors and the Most Merciful of those who show mercy.
And Allah knows best. |
Legally, we are obligated to have house
insurance in the state of Minnesota so we make regular payments. Recently, our house was
damaged in a storm. Is is lawful for us to make a claim on the house or should we avoid it
to be involved in the system as little as possible? Jazak Allah Khair. | Praise be to Allah.If you are forced to take out haraam insurance, then it is permissible
for you, when receiving compensation for the disaster you mention, to take all that you
have previously paid – anything more than that should be given in charity. And Allaah
knows best. |
My question is concerning dhikhr after every fard salaا. I have read a hadith that states:
"Allahu Akbar", "Al-hamdulillah" and "SubhanAllah" are recited 33 times each. I was informed that it is only a total of 30 times after each compulsory salah (Allahu Akbar, Al-Hamdulillah and SubhanAllah 10 times each). Which, if either, is the correct method for this particular dhikr?
Also, it has been related to me that you perform the same before you go to sleep except you recite "Allahu Akbar" 34 times which will total one hundred.
What is the reward recorded on your behalf for this action? Finally, what is the proper method for performing dhikr on the right hand ? Do you start with the thumb going down and left to right?
Which joints do you count on? | Praise be to Allah.Dhikr after Salah (prayer)
The dhikr after salah referred to in the question has been reported in a hadith reported by Abu Hurayrah from the Messenger of Allah (peace and blessings of Allah be upon him): “Whoever glorifies Allah (says Subhan Allah ) thirty-three times immediately after each prayer, and praises Allah (says Al-hamdu Lillah) thirty-three times, and magnifies Allah (says Allahu akbar) thirty-three times, this makes ninety-nine, then to complete one hundred says La ilaha ill-Allah wahdahu la sharika lahu, lahul-mulk wa lahul-hamd wa huwa ‘ala kulli shayin qadir (There is no god except Allah Alone, with no partner, His is the power and His is the praise, and He is Able to do all things) his sins will be forgiven even if they are like the foam of the sea.” (Reported by Muslim, 939).
A number of different descriptions of the dhikr after salah have been narrated, an example of which has been referred to in the question. The evidence for this is the hadith of Abd-Allah ibn Amr (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: There are two qualities, no Muslim man acquires them but he will enter Paradise, and they are simple and easy. He should glorify Allah (say Subhan Allah) ten times immediately after each prayer, and praise Him (say Al-hamdu Lillah) ten times and magnify Him (say Allahu akbar) ten times. I saw the Messenger of Allah (peace and blessings of Allah be upon him) counting this on his fingers. He said: That makes one hundred and fifty on the tongue, and one thousand five hundred (hasanat) in the scales.
[Translator's note: each of three phrases repeated ten times makes thirty; multiplied by the number of daily prayers, which is five, makes one hundred and fifty. Each of these good deeds of the tongue will be rewarded with ten hasanat which will be added to the total of good deeds to be weighed in the balance or scales on the Day of Judgement]. When you go to bed, glorify Him and praise Him and magnify Him one hundred times: that will be one hundred on the tongue and a thousand in the scales. Who among you does two thousand and five hundred sayyiat (bad deeds) in one day? They said: How could we not count (our sins)? He said: The Shaytan comes to any one of you whilst he is praying and says, Remember this, remember that, until he finishes his prayer and does not do (this dhikr), or he comes to him when he is lying down and makes him sleepy, until he falls asleep (without doing this dhikr). (Abu ‘Isa said: This is a hasan sahih hadith. Sunan al-Tirmidhi, 3332).
Dhkir before sleeping
Among the adhkar that may be recited before going to sleep, as referred to in the question, is that reported in the hadith of ‘Ali ibn Abi Talib (may Allah be pleased with him), who said that Fatimah (upon whom be peace) came to the Prophet (peace and blessings of Allah be upon him) and asked him for a servant. He said, “Shall I not tell you of something that is better for you than that? When you go to sleep, say Subhan Allah thirty-three times, Al-hamdu Lillah thirty-three times, and Allahu akbar thirty four times.” (Reported by al-Bukhari, 4943)
How to count tasbih with fingers
As regards counting this tasbih , the Sunnah is to use the fingers of the right hand, although it is permitted to use the left hand. The evidence that the right hand is preferable was reported by Abu Dawud (may Allah have mercy on him), who said: ‘Ubayd-Allah ibn ‘Umar ibn Maysarah and Muhammad ibn Qudamah, among others, told us: Aththam told us from al-A’mash from ‘Ata ibn al-Saib from his father from Abd-Allah ibn ‘Amr who said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) counting the tasbih. Ibn Qudamah said: With his right hand. (Sunan Abi Dawud, Kitab al-Salah, Bab al-Tasbih bil-hasa)
It was said in Hashiyat at-Tahtawi: “It is correct that he (peace and blessings of Allah be upon him) used to count the tasbih on his right hand. It was reported that he said: Count with your finger tips, for they will be asked and they will be made to speak. Ibn Hijr said: Counting the tasbih with the fingertips is better than using the subhah (prayer-beads or rosary).”
The sunnah is to count with the fingertips by putting them on the palm of the hand. As to precisely which finger of the right hand one should start with, I have no specific information on this.
And Allah knows best. |
Al salam alykom..
if i pray (ma'mom) and the immam finished the salaht.. but I didn't so I stood to complete
my salaht .. then a person came to pray with me as a ma'mom ? Is my immamah correct?wa jazak allah kyran. | Praise be to Allah.If a person joins you wanting to pray with you, and you make the
intention of leading him in prayer, this is OK.
The author of the book Nihaayat al-Zayn fi Irshaad
al-Mubtadieen (p. 127) said: If the imaam says salaam then one latecomer
decides to follow another latecomer in prayer, this is OK.
And Allah knows best. |
Can we give the interest from banks to the
needy one? | Praise be to Allah.If there is a person who deals in riba (interest/usury),
then repents and wants to get rid of the money he gained from riba, it is permissible for
him to give it to the poor in order to get rid of it. A person can also do likewise if an
amount of riba is put into his account by the bank, but this is not counted as sadaqah
(charity), because Allaah is Good and only accepts that which is good and pure. As for
continuing to deal in riba, this is not permissible, because it is one of the major sins
(kabaa’ir), and taking it is tantamount to challenging Allaah and His Messenger, even
if one is dealing in riba in order to give it to the poor. |
Could you please let me know according to
the Shafi mishep, if a man can give his wife Talaaq tree(3) times at once. | Praise be to Allah.Giving talaaq (divorce) three times at once is bid’ah, and
goes against the aayah (interpretation of the meaning): “… When you divorce
women, divorce them at their ‘iddah (prescribed periods)…” [al-Talaaq
65:1]. If a Muslim wants to divorce his wife, he should divorce her according to the
Sunnah, which is to give one talaaq at a time when his wife is taahir (not menstruating)
and he has not yet had intercourse with her following her period, or when it is clear that
she is pregnant. According to the Shaafi’i madhhab and the majority of other
madhhabs, giving three talaaqs at once counts as three separate talaaqs and is
irrevocable, and the couple cannot remarry until the woman has been married to and
divorced from another man. Other scholars say that three talaaqs given at once count as
only one talaaq.
And Allaah knows best. |
Assalamu alaikum wa rahmatullahi wa
barakatuhMy question is regarding praying nawafil between Asr and Maghrib. I am
getting married this Wednesday, insha' Allah.The marriage ceremony (i.e. writing the contract) will be right after Asr
prayer. I wanted to know if it is permissible to pray the two Sunnah rakat that are to be
prayed upon marriage. Does the specific order of praying these two rakat over ride the
general ruling of no nawafil between Asr and Maghrib ? Also, is this the case in general
(i.e. specific over rides general) ? P.S. Please answer quickly, I have two days to find out ! | Praise be to Allah.What was reported in the hadeeth of Ibn Masood is that
the groom should lead his bride in praying two rakahs when he goes in
unto her, not immediately after the marriage contract. What you should do is
pray two rakahs for istikhaarah and pray the duaa of istikhaarah
before you do the marriage contract. According to the most correct opinion among
the scholars, prayers for which there is a reason are allowed at times when
other naafil prayers are prohibited. See question # (854).
And Allaah knows best. |
The fiqh of actions is, to my knowledge,
divided into two.1) All actions are mubah unless specified otherwise by Allah and Rasool
Allah.2) All actions are not Mubah in origin and has a specific hukm.Can you please clarify wich is stronger through evidence.Jazakum Allah khair. | Praise be to Allah.The rule that all things are allowed is considered to be
one of the major well-known principles of Islamic jurisprudence (fiqh), and there springs
from this principle the idea that all actions are allowed except those for which there is
evidence to show that they are forbidden. There are some exceptions to this rule: in
matters of sexual relationships, forms of worship, and eating meat, the rule is that it is
forbidden except that which is expressly permitted; and it is forbidden to dispose of
another person’s property except with his permission. Modern forms of contracts are
permitted so long as they do not involve buying something sight unseen, deception, riba
(interest or usury), fraud, cheating or other things that are forbidden by sharee’ah.
And Allaah knows best. |
About four weeks ago I met an Arabic man
who followed Islam, he told me that he had special interest in me and wanted to be with
me. To validate this "dating" he requested that we be "temporarly
married". I have searched and searched for the explanation of this "temporary
marriage". I really love this man and would marry him, but from what I have read it
seems as though we already maybe married. I am very confused and would like to have this
cleared up. | Praise be to Allah.There is no such thing in Islam as so-called “temporary
marriage,” but some people who follow misguided innovations that have been introduced
into the religion still believe in the validity of something known as “mut’ah
marriage,” which is a form of temporary marriage. However, this type of marriage was
abrogated or cancelled out and is not part of Islamic law (translator’s note: it was
allowed for a brief period during the very early days of Islam, when society was in
transition, but was definitively and for all time abrogated during the life of the Prophet
(peace and blessings of Allaah be upon him)).
You should beware of such people, and not let
your emotions overwhelm you and stop you from following the truth.
And Allaah knows best. |
I would like to know the Islamic view point of mahr (dowry). Is it permissible for the wife to take it or is it a sin? If it is wrong, what should a person who has taken mahr do? | Praise be to Allah.Mahr in Islam
Mahr is one of the rights of the wife, which is hers to take in total and is lawful for her, in contrast to the widespread practice in some countries, where the wife is given no dowry.
Evidence for the permissibility of taking the mahr
Evidence that the wife must be given her dowry is found in many places, for example the verse (interpretation of the meaning): “And give to the women (whom you marry) their mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart…” [al-Nisa 4:4]
Ibn 'Abbas said: “This refers to the mahr (dowry).”
Ibn Kathir, may Allah have mercy on him, said, summarizing the comments of the mufassirin on this verse: “The man must definitely pay the dowry to the woman, and he should not resent it.”
Allah says (interpretation of the meaning): “But if you intend to replace a wife by another and you have given one of them a cantar (of gold, i.e., a great amount) as mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? And how could you take it (back) when you have gone in unto each other, and they have taken from you a firm and strong covenant?” [al-Nisa 4:20-21]
Ibn Kathir, may Allah have mercy on him, said:
“This means: if any one of you wants to divorce his wife and replace her with another, you should not take anything from what you have already given the first wife, even if it was a huge amount of wealth. The mahr is given in exchange for the right to enjoy marital relations. For this reason Allah says (interpretation of the meaning): “And how could you take it (back) when you have gone in unto each other…?” The “firm and strong covenant” is the marriage contract.
Anas ibn Malik, may Allah be pleased with him, reported that ‘Abd al-Rahman ibn ‘Awf came to the Messenger of Allah (peace and blessings of Allah be upon him), and there were traces of yellow (perfume) on him. The Messenger of Allah (peace and blessings of Allah be upon him) asked him about it, and he told him that he had just married a woman of the Ansar. The Prophet (peace and blessings of Allah be upon him) asked him, “How much did you give her?” He said: “Gold equal to the weight of one date stone.” The Messenger of Allah (peace and blessings of Allah be upon him) said: “Give a walimah (wedding feast) even if only with one sheep.” (Reported by al-Bukhari, 4756)
Can the father take the mahr without the wife’s approval?
The mahr is the right of the wife, and it is not permitted for her father or anyone else to take it except with her approval. Abu Salih said: “When a man married off his daughter, he would take her mahr away from her, but Allah forbade them to do that, and gave women the right to the mahr they received.” (Tafsir Ibn Kathir)
Can the wife forgo any part of the mahr?
Similarly, if the wife foregoes any part of the mahr , the husband is permitted to take it, as Allah says (interpretation of the meaning): “… but if they, of their own good pleasure, remit any part of it, take it, and enjoy it without fear of any harm (as Allah has made it lawful).” [al-Nisa 4:4]
For more about mahr, please see these answers: 10525 , 94880 , 93780 , 185602 , and 102507 .
And Allah knows best. |
MY FATHER PASSED AWAY LAST YEAR, AND BEFORE HE DIED HE BORROWED A LOT OF MONEY BECAUSE HE NEEDED THIS MONEY FOR URGENT THINGS AND HE BORROWED WITH RIBA, BUT HE COULDN'T GIVE ALL PEOPLE THIS MONY BACK SO, WHAT CAN WE DO IF WE -HIS SONS- we don't have this amount of mony at moment, please reply me as soon as possible because I worry about this matter. thanks. | Praise be to Allah.You should try to pay off your fathers loan as an act of respect and kindness (birr) to him. Try also to repay only the original amount that your father borrowed, without paying any extra interest, and advise the creditors to take only the original amount. There is nothing wrong with negotiating with them about this, so long as they receive their original loan and they neither treat others unjustly nor are themselves treated unjustly.
Pray for forgiveness and mercy for your deceased father. |
I hope this is not a silly question, could you briefly try to outline all sins which are considered to be major sins? | Praise be to Allah.You will find this explained in detail, in the book “Muharamat: Prohibitions which are taken too lightly”, which be published , under the heading of “Sheikh’s Books” on this website. |
Why it is not permissible for a muslim boy
to marry who he wants? I have read that he could marry any girl who is a jew or christian?
What is usually the reaction of their parents? Do they accept him and give him support? I
think he should fight for the love he feel for someone who is a non muslim. What do yo
think? He is not doing nothing wrong, just being happy. I will like to receive a response.
I am very interested. Thanks, | Praise be to Allah.A Muslim man is permitted to marry anyone he likes of the women whom
Allaah has allowed him to marry, but he is encouraged to marry a Muslim woman who is
religious and has a good moral character (because this is the basis of true happiness).
Similarly, he is permitted to marry a chaste woman of the People of the Book, i.e., Jews
and Christians. Another basis for a happy marriage is that his parents should be pleased
with his choice of bride, and part of the way in which parents show their love and
kindness towards their son is by helping him to get married, whether financially or in
other ways. As regards what you say about striving and fighting for the sake of love, we
should stop and think about this matter carefully. We believe that feeling love for a
particular woman is not the be-all and end-all in a Muslim’s life, for which he
should give up everything that matters to him. No way! The Muslim is wise and pays
attention to everything that is in his interests, such as the woman’s religious
commitment and moral character, his parents’ approval, his own honour and reputation
among people, the future of the marriage and its potential to endure, whether any bad
things will result from his marriage to a particular woman and whether this outweighs his
interests, the environment in which the children of the marriage will grow up, the nature
of his future in-laws with whom he will have to mix, etc. It is not the matter of a
fleeting desire, rather it is the matter of one’s future and eventual destiny.
Finally, we say that the love of a woman is not
some god to be worshipped, rather it is a matter that is governed by the laws of the One
God, Allaah, the Lord of the Worlds. |
Asalamu-Alaikum,
If someone is too far away to hear the Athan must he still attend the
prayer in congregation?
Jazak-Allah | Praise be to Allah.If we assume that the muezzin is giving the call to prayer from the
roof-top of the mosque (without the aid of amplifiers), that he has a good strong voice,
that the one who hears him has good hearing, that the wind is calm and that there are no
barriers or noise that will prevent the sound from reaching people, then the person who
does not hear this call because of being far away is not obliged to attend the
congregational prayer in the mosque. Imaam Ahmad estimated the distance at which the voice
of the muezzin would be inaudible in such circumstances as being more than a farsakh (one
farsakh is approximately five kilometers). And Allaah knows best. |
I'm getting married back home , but
unfortunately I will not be able to bring her to this country because I,m student. I know
a Hadith where Omar ibn Alkhatab (RAA)- if I,m right - said that husband and wife must not
be way from each other for more than six months. Unfortunately , I will only be able to
comeback after a year minumum. Am I allowed to do that using the islaamic principal
"necessity dictates exception". | Praise be to Allah.If your wife accepts your being away for this length of time, then there
is nothing wrong with it. May Allaah bless us and you with all strength and goodness. |
I am having a baby in 3 weeks, on the net I found a muslim name listed as Hessa (female) and the meaning was discribed as 'destiny'
I have asked many people about this name and no was seems to have heard of it...
My quesstion is, if it is in fact a proper name is the meaning correct and would it be an appropriate name? | Praise be to Allah.In Lisaan al-Arab [a famous Arabic-language dictionary], Ibn Manzoor says concerning the root ha-sa-sa: Hissah means a share of food, drink, land, etc. The plural is hisas haassahu means he shared it out, and everyone took his share of it. If you and your husband wish to name your daughter Hessa, there is nothing wrong with doing so. And Allaah knows best. |
What is the importance of being truthful, both in personal and business relationships, in Islam? Is lying ever considered and "acceptable" action? | Praise be to Allah.Being truthful means speaking the truth and also saying things that
reflect reality.
Being truthful is one of the necessities of a human society, one of the
virtues of human behaviour, and brings great benefits, whilst lying is one of the major
elements of corruption in human society, and the cause of the destruction of social
structure and ties, one of the most evil features of bad conduct, and causes widespread
harm. Hence Islam commanded truthfulness and forbade lying.
Allaah says (interpretation of the meaning):
O you who believe! Be afraid of Allaah, and be with those who
are true (in word and deeds). [al-Tawbah 9:119]
Ibn Katheer (may Allaah have mercy on him) said (2/414): It
means: be truthful and adhere to truthfulness, and you will be among its people and will
be saved from calamity, and this will make a way out for you from your problems.
Allaah says (interpretation of the meaning):
if they had been true to Allaah, it would have been
better for them. [Muhammad 47:21]
Abd-Allaah ibn Masood (may Allaah be pleased with him)
said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
You must be truthful, for truthfulness leads to righteousness and righteousness
leads to Paradise. A man will keep speaking the truth and striving to speak the truth
until he will be recorded with Allaah as a siddeeq (speaker of the truth). Beware
of telling lies, for lying leads to immorality and immorality leads to Hellfire. A man
will keep telling lies and striving to tell lies until he is recorded with Allaah as a
liar. (Reported by Muslim, 4721)
This hadeeth indicates that truthfulness leads to
righteousness (al-birr), an all-embracing concept that includes all kinds of
goodness and different kinds of righteous deeds. Immorality is basically an inclination
towards deviation from the truth, and the immoral person (faajir) is one who is
inclined to turn away from the path of guidance. Hence immorality and righteousness are
diametrically opposed.
Al-Hasan ibn Ali ibn Abi Taalib (may Allaah be pleased with them
both) said: I memorized from the Messenger of Allaah
(peace and blessings of Allaah
be upon him): Leave that which makes you doubt for that which does not make you
doubt, for truthfulness is certainty and tranquillity, whilst lying is doubt and
confusion. (Reported by al-Tirmidhi, 2520; al-Nisaa'i, 8/327; and Ahmad,
1/200)
In the lengthy hadeeth of Abu Sufyaan describing his
meeting with Heraclius, Abu Sufyaan (may Allaah be pleased with him) said:
[Heraclius] said, What does he [meaning the Prophet
(peace and blessings of
Allaah be upon him] command you to do? I said, He says: worship Allaah alone
and do not associate anything in worship with Him, and abandon that which your forefathers
did. He commands us to pray, to be truthful, to be chaste and to uphold the ties of
kinship. (Reported by al-Bukhaari, 1/30 and Muslim, 1773).
Hakeem ibn Hizaam (may Allaah be pleased with him)
reported that the Prophet
(peace and blessings of Allaah be upon him) said: Two
parties to a deal have the option of changing their minds until they part; if they are
open and honest, their deal will be blessed, and if they conceal and tell lies, the
blessing of their deal will be diminished. (Reported by al-Bukhaari, 4/275
and Muslim, 1532.)
Truthfulness includes being truthful towards Allaah by
worshipping Him sincerely; being truthful towards ones own soul by making it adhere
to the laws of Allaah; and being truthful with people in one's words and by keeping one's
promises, and in dealings such as buying, selling and marriage, so there should be no
deceiving, cheating, falsifying or withholding of information. Thus a person should be the
same on the inside and the outside.
As regards lying, it is highly forbidden, and is of varying degrees of
abhorrence and sin. The most obnoxious form of lying is falsely attributing things to
Allaah and His Messenger, because this involves fabrication about the religion and is an
act of outrage against Allaah. Hence one of the characteristics of the Prophet
(peace and
blessings of Allaah be upon him) is that he truthfully conveyed that which Allaah
commanded him to convey. So Allaah said (interpretation of the meanings):
who does more wrong than one who invents a lie against
Allaah, to lead mankind astray without knowledge. Certainly Allaah guides not the people
whi are zaalimoon (polytheists and wrong-doers, etc.) [al-Anam 6:144]
And who does more wrong than he who invents a lie against Allaah?
Such will be brought before their Lord, and the witnesses will say, These are the
ones who lied against their Lord! No doubt! The curse of Allaah is on the zaalimoon
(polytheists, wrong-doers, oppressors, etc.). [Hood 11:18]
Equally bad is lying about the Prophet
(peace and blessings of
Allaah be upon him), as he is reported to have said in the mutawaatir hadeeth:
Whoever lies about me deliberately, let him take his place in Hell. (Agreed
upon).
The basic rule with regard to lying is that it is not
permitted, but there are certain circumstances in which Islam permits lying to serve a
greater purpose or to prevent harm.
One of these situations is when a person mediates between two disputing
parties in order to reconcile between them, if reconciliation cannot be achieved in any
other way. Um Kalthoom (may Allaah be pleased with her) reported that the Prophet
(peace
and blessings of Allaah be upon him) said: He is not a liar who reconciles between
people and conveys something good or says something good. (Reported by
al-Bukhaari, 2495).
Another example is a mans speaking to his wife, or
a woman speaking to her husband, with regard to matters that will strengthen the ties of
love between them, even if that is accompanied by exaggeration. Asma bint Yazeed
said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said:
Lying is not permitted except in three cases: a mans speaking to his wife to
make her happy; lying at times of war; and lying in order to reconcile between
people. (Reported by al-Tirmidhi, 1862; he said: it is a hasan hadeeth.
See also Saheeh Muslim, 4717).
One of the most important forms of both being truthful
and lying is in the area of promises and covenants. Being truthful in promises and
covenants is one of the characteristics by which the believers are known. Both promises
and covenants involve saying something about an issue to confirm that you will do it,
especially with regard to one's duties towards Allaah. Allaah says, praising some of His
slaves (interpretation of the meanings):
Those who are faithfully true to their amaanaat (all the
duties which Allaah has ordained, honesty, moral responsibility and trusts, etc.) and to
their covenants. [al-Muminoon 23:8]
and who fulfil their covenant when they make
it [al-Baqarah 2:177]
Among the believers are men who have been true to their covenant
with Allaah [i.e., they have gone out for jihad (holy fighting), and showed not their
backs to the disbelievers], of them some have fulfilled their obligations (i.e., have been
martyred), and some of them are still waiting, but they have never changed [i.e., they
never proved treacherous to their covenant which they concluded with Allaah] in the
least. [al-Ahzaab 33:23]
We ask Allaah to make us sincere and truthful in word and deed. And
Allaah knows best. |
First I would like to thank you for
operating such a service over the internet. I live in a relatively isolated part of the
U.K and have had no joy from trying to get an answer to my query from the main Mosque in
the U.K (Regents Pk. Mosque).
I am a Muslim happily married to an English lady. We have a 9 month old
baby boy. The time has come for me to decide whether or not he should have circumcision
performed. I have read your previous replies about circumcision, from which I got my first
answer that circumcision is 'Sunnah' and not farz. On a medical point of view I know that
it is very hygienic if a person has circumcision and those without can experience
infections etc. in later life. But this cannot be used as justification because it can be
also argued that a persons appendices or toneless should be removed at birth because of
the chance of them causing a problem in later life. My reasons of yes 'it is Islamic to
have circumcision' are sometimes outweighed by 'why should I cause a young 9 month old
baby pain'.What in your mind are the implications of not having cicumcision performed on
my son for the sole reason that I will be causing a small defenseless boy pain like he has
not experienced before?. How does Allah justify such pain?
I know that you are busy and you can't always reply to questions, but
please put my question in a que if neccesary, but please do reply because I need to make a
decision before it is too late for a safe operation to be conducted. Salam | Praise be to Allah.Yes, there are benefits of circumcision insofar as it is part of the sunan
(ways) of the Prophets and is part of the sunan al-fitrah (acts that befit the
natural state of man). It is cleaner and healthier in terms of urination and intercourse,
and prevents infection, etc. These and other benefits far outweigh the pain caused, which
is less for infants than for adults.
Moreover, a number of the scholars have said that circumcision is
obligatory for males. Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Mughni:
Circumcision is an obligation for men and an honour, not an obligation, for
women. This is the opinion of a number of scholars. Ahmad said: It is more of
an obligation for men, because if a man is not circumcised, this piece of skin will be
dangling down over the head of the penis and it will be too difficult to clean left-over
urine properly. It is not so strict in the case of women. Abu Abd-Allaah said:
Ibn Abbaas used to be very strict in this matter, and it is reported that he
said that no Hajj or salaah would be accepted, i.e., from the one who is not
circumcised. Al-Hasan was more lenient; he said: If a person enters Islam, it
is not essential for him to be circumcised. And he said: Black and white
people embraced Islam, but not one of them was checked or forced to get circumcised.
The evidence that it is obligatory is the fact that covering the awrah
(private parts) is obligatory, so if circumcision were not obligatory, it would not be
permissible for the one who wants to be circumcised to uncover his awrah for
this purpose. Circumcision is one of the signs of a Muslim, and like the other signs, it
is obligatory. If an adult male embraces Islam and is afraid that circumcision would be
harmful for him, then he is excused, because a person may be excused from ghusl,
wudoo, etc., if he fears that they may be harmful for him, so it is more so in the
case of circumcision. If a person is confident that it will not be harmful, then he has to
do it. Hanbal said: I asked Abu Abd-Allaah about the Dhimmi (non-Muslim under
Islamic rule) who embraces Islam: did he think that he should be circumcised? He said:
There is no alternative to that (i.e. he has to). I asked: what if he or she
is advanced in age? He said: It is better for him to be circumcised, because of the
hadeeth: Ibraaheem was circumcised when he was eighty years old, and Allaah
says (interpretation of the meaning): it is the religion of your father
Ibraaheem [al-Hajj 22:78]
So our advice to you is to go ahead and have your son circumcised by
someone who is skilled and experienced. The Prophet
(peace and blessings of Allaah be
upon him) said: Five things are part of the fitrah: circumcision, removing
the pubic hair, trimming the moustache, cutting the nails, and plucking the armpit
hair. (Reported by al-Bukhaari, 5441)
May Allaah help us and you to do good. |
As-Salaamu Alaikum! I was curious about whether we should place our hands back on our chest when coming up from bowing. I've heard two different opinions regarding this and I would like to know the strongest opinion, Insha Allah. | Praise be to Allah.This is one of the issues on which the scholars (may Allaah have mercy on them) have differed. Some of them think that placing the right hand on the left forearm when standing up from rukoo is sunnah mustahabbah (preferable) because of the general meaning of the hadeeth of Sahl ibn Sad al-Saaidi (may Allaah be pleased with him), who said: The people were told that a man should place his right hand on his left forearm in prayer. They said: the general meaning of the phrase in prayer makes it clear that when standing up from rukoo, one should place ones hands thus, because the qiyaam (standing) includes the standing both before rukoo and after, so a person should place his right hand on his left forearm in both qiyaams.
They said that during rukoo, the hands should be on the knees, in sujood they should be on the ground, in juloos (sitting) they should be on the thighs, and in qiyaam (standing) they should be on the chest. This is where the hands should be during the qiyaam before rukoo and after. The attitude of humility and proper conduct before the Lord requires this in both qiyaams, and this position is the furthest away from fidgeting. Other scholars think that the right hand does not have to be placed on the left forearm after standing up from rukoo, and their evidence is the fact that no specific report on this matter has been narrated, as well as the fact that the general meaning of qiyaam does not include standing up from rukoo, because this is a straightening of the back, not a standing (qiyaam), so the person should let his hands drop to his sides.
Some scholars say that a person has the choice of placing his hands on his chest or not, because nothing clear has been reported in the Sunnah on this point. This is the opinion of Imaam Ahmad, may Allaah have mercy on him.
The first opinion is more likely to be correct, in sha Allaah, but in any case, either way is valid. Differences in such matters should not lead to reprehensible disputes and conflict, or accusations of bidah if someone does this, or of neglecting the Sunnah if he does not. Such comments can only be made in cases where there is a clear saheeh text and definite evidence.
For more information on this matter, see:
Al-Furoo by Ibn Muflih, 1/433; al-Insaaf by al-Mirdaawi, 2/63; Sharh Muntaha al-Iraadaat, 1/185; al-Sharh al-Mumti by Ibn Uthaymeen, 3/146. The hadeeth scholar Shaykh Badee al-Deen al-Sindi wrote a paper specifically on this topic in which he supported the opinion that it is sunnah to place the right hand on the left forearm after standing up from rukoo: Ziyaadat al-Khushoo bi wad al-Yumna alal-Yusra bad al-Rukoo. Shaykh Abd al-Azeez ibn Abd-Allaah ibn Baaz also wrote a paper on this topic, in which he supported the idea of putting the hands on the chest after standing up from rukoo.
And Allaah knows best. |
Salam o Aleikum,
A friend of mine brought to my attention this Web site where the guy changed the verses
of the Qoran and says it is the Qoran.
This is the site: XXXXXXX
What can we do to stop this?
I have a question if anybody can answer. I have a christain friend who wants me to go
to her wedding where I know they will say "the three" and "son of god"
during the ceremony. What does a muslim do in that situation, does he go to the ceremony
or just the party afterwards. Also what if somebody converts to Islam and her sister is
getting married (who is still christain) does that person attend the ceremony?
Thank you very much and please cite your sources. | Praise be to Allah.Before answering this question, we should advise you of the importance
of wisdom in denouncing evil, and of being careful not to inadvertantly promote
anti-Islamic websites so that everyone will go and read them, because this will indirectly
contribute to the promotion of these worthless people who claim to imitate the
Qur’aan.
Producing anything like the Qur’aan is impossible, because Allaah
challenged anyone to do this. This challenge was issued to the most brilliant and eloquent
Arab poets at the time when the Qur’aan was revealed, which was also the time when
Arabic eloquence was at its peak. Allaah said (interpretation of the meaning): “Let
them then produce a recital like unto it (the Qur’aan) if they are truthful.” [al-Tur
52:34]
When they could not do this, Allaah challenged them to produce ten
soorahs like its soorahs: “Or they say: ‘He (Muhammad) forged it (the
Qur’aan).’ Say: ‘Bring you then ten forged soorahs (chapters) like unto it,
and call whomsoever you can, other than Allah (to your help), if you speak the
truth!’” [Hud 11:13 – interpretation of the meaning].
When they could not do this, Allah challenged them to produce just
one soorah that contained the same eloquence and wisdom as the Qur’aan. He said
(interpretation of the meaning): “Or do they say: ‘He (Muhammad) has forged
it’? Say: ‘Bring then a soorah (chapter) like unto it, and call upon whomsoever
you like, besides Allah, if you are truthful!” [Yoonus 10:38]
Allah called on them to seek help from whoever they wanted, and to
accept the challenge. He said (interpretation of the meaning): “And if you (Arab
pagans, Jews, Christians) are in doubt concerning that which We have sent down to Our
slave (Muhammad), then produce a soorah of the like thereof and call your witnesses
(supporters and helpers) besides Allah, if you are truthful.” [al-Baqarah 2:23]
When they were unable to do this, Allah informed them that they
would never be able to do it, no matter who they called upon to help them. He said
(interpretation of the meaning): “Say: ‘If mankind and jinn were together to
produce the like of this Qur’aan, they could not produce the like thereof, even if
they helped one another.’” [al-Isra’ 17:88]
There is no one except Allah who can produce the like of the
Qur’aan, because the Qur’aan, as He says, is “a Book, the Verses whereof
are perfected and then explained in detail from One Who is All-Wise and Well-Acquainted
(with all things).” [Hud 11:1 – interpretation of the meaning].
When some liars did try to imitate the Qur’aan they came up
with ridicualous nonsense that would make children laugh, let alone mature and intelligent
adults. For example, the liar Musaylimah said: “O frog, daughter of two frogs, croak
as much as you want, your upper part is in the water and your lower part is in the
mud.” This is an example of the kind of thing said by him and other pretenders to
Prophethood. (See Sayd al-Khaatir by Ibn al-Jawzi, p. 404).
Some forms of falsehood may deceive some of the people
because of their ignorance and lack of understanding of the rules of grammar and accepted
styles of eloquence in Arabic. But anyone who has intelligence and common sense should at
least be able to see the difference and realize that these made-up words cannot possibly
be Qur’aan. If we look at the Website referred to in the question, we see that kufr
is quite clearly mentioned in these fabricated soorahs, such as the statement that the
Messiah is the son of God or is God, and the promotion of the evil madhhab of Raafidah (a
kind of Shi’ah), and other such nonsense. There are also some weird contradictions,
for example, these liars say in the so-called sixth aayah of the so-called “soorah
al-tajassud”: “Exalted be He above taking any of His creation as a son,”
but then we find in the so-called ninth aayah of the so-called “soorah
al-eemaan” the words: “You are he, the son of God, truly; in you we
believe.” But verily Allah has spoken the truth when He said (interpretation of the
meaning): “Do they not then consider the Qur’aan carefully? Had it been from
other than Allah, they would surely have found therein much contradictions.” [al-Nisaa’
4:82]
You also find other silly comments in these made-up soorahs, such
as the claim that Allah permitted His Prophet to change whatever he wanted in the
Qur’aan, as in the so-called sixth aayah of the so-called “soorah
al-wasaaya”: “Abrogate whatever you want to abrogate of the commands that We
have given you, for We permit you to make changes to Our decisions”!
Every Muslim will realize the extent of the lies contained in these
words that come from this mind that is driven by ulterior motives. Have you ever seen
anything more foolish than these words? Allah has told us to adhere to His Book and put it
into practice, as He says (interpretation of the meaning): “And this is a blessed
Book which We have sent down, so follow it and fear Allah, that you may receive
mercy.” [al-An’aam 6:155]
He commanded His Messenger to adhere to the Qur’aan, saying
(interpretation of the meaning): “So hold you (Muhammad) to that which is inspired
in you. Verily, you are on a Straight Path.” [al-Zukhruf 43:43].
Allah warned His Messenger not to fail in conveying the message
complete and unaltered, as He said (interpretation of the meaning): “Verily, they
were about to tempt you away from that which We have revealed unto you (O Muhammad), to
fabricate something other than it against Us, and then they would certainly have taken you
for a friend! And had We not made you stand firm, you would nearly have inclined to them a
little. In that case, We would have made you taste a double portion (of punishment) in
this life and a double portion (of punishment) after death. And then you would have found
none to help you against Us” [al-Isra’ 17:73-75] and “… if he
(Muhammad) had forged a false saying concerning Us (Allah), We surely should have seized
him by his right hand (or with power and might), and then certainly should have cut off
his life artery (aorta)” [al-Haaqqah 69:44-46]. Having said all this, how can
there be any so-called soorah that says the messenger has the right to abrogate whatever
he wants in the Qur’aan and that he has the authority to change or omit whatever
rules he wants??
The only One Who can abrogate whatever He wants of the Qur’aan is
the One Who revealed it, may He be glorified, as He says (interpretation of the meaning): “Allah
blots out what He wills and confirms (what He wills). And with Him is the Mother of the
Book” [al-Ra’d 13:39];
“Whatever a Verse (revelation) We abrogate or cause to be
forgotten, We bring a better one or similar to it. Know you not that Allah is able to do
all things?” [al-Baqarah 2:106].
We, like our Messenger, are obliged to understand and implement the
Qur’aan without distorting, omitting or changing anything. Allah said (interpretation
of the meaning): “(This is) a Book which We have sent down to you, full of
blessings that they may ponder over its Verses, and that men of understanding may
remember.” [Saad 38:29].
We have seen in the false soorahs quoted on that Internet website a
real example of what is referred to in the aayah (interpretation of the meaning): “And
verily, among them is a party who distort the Book with their tongues (as they read), so
that you may think it is from the Book, but it is not from the Book, and they say:
‘This is from Allah,’ but it is not from Allah; and they speak a lie against
Allah while they know it.” [Aal ‘Imraan 3:78].
We ask Allah to make His Religion and His Book prevail and to make His
friends victorious, as We ask Him to defeat and humiliate His enemies and cause them to
fail. May Allah bless our Prophet Muhammad. |
How can one develop in their heart love for Prophet Muhammad more than anything else in the world? | Praise be to Allah.Why is it important to love the Prophet?
It increases faith: The strength of love for Prophet Muhammad (peace and blessings of Allah be upon him) is connected to the Muslim’s faith. When his faith increases, his love for the Prophet (peace and blessings of Allah be upon him) increases.
It is an act of obedience: Loving the Prophet (peace and blessings of Allah be upon him) is an act of obedience to Allah and a means of drawing closer to Him.
It is an obligation: Loving the Prophet (peace and blessings of Allah be upon him) is one of the obligatory duties in Islam.
Anas said: The Prophet (peace and blessings of Allah be upon him) said: “None of you truly believes until I am more beloved to him than his father, his child and all the people.” (Narrated by Al-Bukhari, 15; Muslim, 44)
How to Increase Our Love for Prophet Muhammad
You can increase your love of Prophet Muhammad (peace and blessings of Allah be upon him) by realizing that:
Prophet Muhammad was sent by his Lord Who chose him above all of creation to convey the religion of Allah to mankind. Allah chose him because He loved him and was pleased with him. If Allah were not pleased with him, He would not have chosen him. So we must love the one whom Allah loves and be pleased with the one with whom Allah is pleased. We must realize that he is the close friend (Khalil) of Allah and that close relationship is a higher status and it is the highest degree of love.
Jundub said: I heard the Prophet (peace and blessings of Allah be upon him) say: “I declare before Allah that I have no close friend (Khalil) from among you. Allah has taken me as a close friend as he took Ibrahim as a close friend. If I were to have taken a close friend from among my Ummah, I would have taken Abu Bakr as a close friend.” (Narrated by Muslim, 532)
Allah has raised the status of Prophet Muhammad very high, for he (peace and blessings of Allah be upon him) is the best of mankind.
Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “I will be the leader of mankind of the Day of Resurrection, the first whose grave will be opened, the first to intercede and the first to be asked to intercede.” (Narrated by Muslim, 2278)
He suffered trials and difficulties in order to bring Islam to us. We should remember that the Messenger (peace and blessings of Allah be upon him) was persecuted, hit, slandered and insulted; the closest people to him disowned him and accused him of being a madman, a liar and a sorcerer. He fought the people in order to protect the religion so that it could reach us; they fought him, expelled him from his people and homeland, and gathered armies against him.
We should follow the example of his companions who loved him deeply. They loved him more than their wealth, children, and their own selves. There follow some examples of that:
Anas said: “I saw the Messenger of Allah (peace and blessings of Allah be upon him) when the barber was cutting his hair and his companions were going around him wanting to ensure that his hair would fall only into someone’s hand.” (Narrated by Muslim, 2325)
Anas (may Allah be pleased with him) said: “On the Day of Uhud some of the people fled and left the Prophet (peace and blessings of Allah be upon him), but Abu Talhah stood before him covering him with a shield. Abu Talhah was a powerful archer who broke two or three bows that day. When a man passed by carrying a quiver containing arrows, he would say: Give them to Abu Talhah. Whenever the Prophet (peace and blessings of Allah be upon him) raised his head to look at the people, Abu Talhah would say: O Prophet of Allah, may my father and my mother be sacrificed for you, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck.” (Narrated by Al-Bukhari, 3600; Muslim, 1811)
You should follow his Sunnah in word and deed, so that his Sunnah is the path you follow in your whole life, and you put his words before any other words and put his command before everything else; and you should follow the `Aqidah (belief) of his noble Companions, and the `Aqidah of the Tabi’in who followed them, and the `Aqidah of those who followed their path until the present day, namely Ahl al-Sunnah wal-Jama`ah, and avoid Bid’ah (religious innovation), especially the Rafidis (Shi`ah), for their hearts are hardened against the Messenger of Allah (peace and blessings of Allah be upon him) and they give their Imams precedence over him and love them more than they love him.
We ask Allah to help us to love His Messenger (peace and blessings of Allah be upon him) and to make him dearer to us than our children, parents, families and our own selves.
And Allah knows best. |
Four years ago, one of the sisters had a
miscarriage, losing the baby after the time when the soul had entered the foetus. It was
buried in the back yard of a house belonging to a Muslim friend of her husband. She has
now found out that the house has been put up for sale, and the people who buy it will most
likely be non-Muslims, so she cannot be sure that they will not step on the grave-site. Is
it necessary to move the grave? | Praise be to Allah.According to Islamic sharee’ah, the grave has a certain sanctity,
and the Prophet
(peace and blessings of Allaah be upon him) forbade us to walk or sit
on graves. If the foetus has disintegrated completely and there is nothing left, then
there is no need to do anything, but if any part is left, it should be moved and buried in
a place where the grave will not be treated with disrespect. And Allaah knows best. |
A friend of mine told me that wearing the
modern under wear is not sunnah. Is this true? | Praise be to Allah.Our shaykh ‘Abd al-Rahmaan al-Barraak answered this
question as follows:
“Underwear and other types of clothing have to do with habits
based on people’s traditions (‘urf), so long as they do not contradict the
sharee’ah. The wearing of pants (sirwaal) was known at the time of the Prophet
(peace and blessings of Allaah be upon him) because of the hadeeth of Ibn ‘Umar (may
Allaah be pleased with them both) concerning what the muhrim (person in a state of ihraam
for Hajj or ‘Umrah) is forbidden to wear: ‘The muhrim should not wear a shirt or
turban or pants…’ (Agreed upon).”
There is nothing wrong with wearing underwear so long as it does not
involve anything that is haraam, such as crosses or pictures of animate beings, or women
wearing men’s clothes and vice versa. |
Is it a sunnah to wear a cap (or turban) especially during salat? I see many 'learned' brothers simply say that this is not sunnah and therefore pray without covering the head. Does Rasulullah Sallalahu Alaihi wassalam wear a turban or cap all the time even outside salat? Is this an Arab tradition or something that Allah recommended Rasul to do as an example to his ummah? | Praise be to Allah.Allah says (interpretation of the meaning):
O Children of Adam! Take your adornment (by wearing your clean clothes) while praying [Al-Araaf 7:31]
If covering the head is customarily regarded as a part of adornment in a particular country, then the head should be covered, otherwise it does not have to be covered.
And Allah knows best. |
From where in Qur'an, few killers find their way ? Is such way already exist? | Praise be to Allah.Why does the question associate between crime and the holy Qur'aan?
The Qur'aan was sent as a mercy for people, as a guidance and light, to guide to truth and
righteousness and the Straight Path.
No one can believe that any person with religion or any mercy in his heart would split a
pregnant woman's belly and take the infant out then kill it; kill children one by one in front of
their parents; smash heads with axes; or, burn the living. Only a criminal with a heart harder than
a stone which has no mercy, does not know Allaah, and does not believe in the hereafter would
do such acts. It is not even possible for a sane person to believe that such a person is a
Muslim. This is a fact that can't be hidden even if the person is disguised in Muslim clothing
and grows a beard. Furthermore, it is not possible to call the killing of unarmed innocent
Muslim villagers Jihaad. A Muslim--even while in Jihaad to establish the word of Allaah and in
battle with the armies which stand to stop the spread of the word of Allaah--is absolutely not
permitted to mutilate the dead; nor to kill a child; nor to kill a woman unless she bears weapons;
nor to burn anyone with fire.
For those who want to know what Islam is, they need to learn it from the Qur'aan and the
Hadeeth (recorded sayings) of the Prophet , and not through the behavior of criminals and
the suspicious. |
If a person was dying from a terminal illness, and treatment offered was unlikely to benefit (although a remote possibility that it could help), does the person have to take the treatment? As the treatment has many bad side-effects, and the person may not want to suffer them? In general, does a Muslim have to take medicine for illnesses, or is it optional? | Praise be to Allah.Generally speaking, medical treatment or seeking a cure is allowed, because of the report of Abu’l-Darda (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Allah has sent down the disease and the cure, and has made for every disease the cure. So treat sickness, but do not use anything haram’” (Abu Dawud, 3376)
Usamah ibn Shurayk (may Allah be pleased with him) said: ‘The Bedouin said, “O Messenger of Allah, should we not treat sickness?” He said: “Treat sickness , for Allah has not created any disease except He has also created the cure, except for one disease.” They said, “O Messenger of Allah, what is it?” He said: “Old age.”’” (Al-Tirmidhi, 4/383, no. 1961) He said: This is a sahih hasan hadith. See also Sahih al-Jami’, 2930)
The majority of scholars (Hanafi and Maliki) said that medical treatment is permitted. The Shafi`is, and al-Qadi, Ibn ‘Aqil and Ibn al-Jawzi among the Hanbalis, said that medical treatment is recommended, because of the hadith “Allah has sent down the disease and the cure, and has made for every disease the cure. So treat sickness, but do not use anything haram,” and other hadiths which contain instructions to seek cures.
They said: the fact that the Prophet (peace and blessings of Allah be upon him) used cupping and other kinds of treatment indicates that medical treatment is permitted.
For the Shafi`is, treatment is mustahabb when there is no certainty that it will be beneficial , but when treatment is certain to be beneficial (such as putting a dressing on a wound), then it is obligatory (an example would be blood transfusions in certain cases).
(See Hashiyat Ibn ‘Abidin, 5/215, 249; al-Hidayah Takmilat Fath al-Qadir, 8/134; al-Fawakih al-Dawani, 2/440; Rawdah al-Talibin, 2/96; Kashshaf al-Qina’, 2/76; al-Insaf, 2/463; al-Adab al-Shar’iyyah, 2/359ff, Hashiyat al-Jumal, 2/134)
Concerning the sahih hadiths that speak about medical treatment , Ibn al-Qayyim said:
“This does not contradict tawakkul (putting one’s trust in Allah), just as warding off hunger, thirst, heat and cold does not contradict tawakkul. The essence of tawakkul is not complete without resorting to the means which Allah has set out in order for us to achieve results both according to His decree (qadr) and His laws (Shar`).
Not using these means is contrary to tawakkul: it goes against and undermines the command and wisdom of Allah, although the one who neglects the means may think that this makes his tawakkul stronger. Ignoring the means is a sign of helplessness that goes against the true essence of tawakkul, which is that the heart relies on Allah to bring the slave whatever will benefit him in this world and the next, and to protect him from whatever may harm him in this world and the next. But along with this reliance, it is essential to take the appropriate means, otherwise he will be going against the wisdom and command of Allah. Helplessness should not be taken as a sign of tawakkul, nor should tawakkul make a person helpless.” (Zad al-Ma’ad, 4/15. See al-Mawsu’ah al-Fiqhiyyah, 11/116)
In summary, therefore, seeking a treatment or cure is not obligatory according to the scholars, unless – according to some – it will definitely be of benefit. Since in the situation described in the question there is no certainty that treatment will be of benefit, and indeed it is likely to cause suffering to the patient, then there is nothing at all wrong with not giving the treatment.
The patient should not forget to put his trust in Allah and seek refuge in Him, for the gates of Heaven are open to those who call on Allah. He may also seek treatment (ruqya) by reciting Quran , such as reading al-Fatihah, al-Falaq and al-Nas over himself. This will benefit him psychologically and physically, as well as bringing him reward. Allah is the Healer and there is no healer but He.
And Allah knows best. |
Sometimes when I pray behind the Imam, the
Imam will start reading the fatihah almost immediately. Should I finish the opening du'a,
or stop and listen to the Imam's recitation? | Praise be to Allah.What you should do is listen to the imaams
recitation, because Allaah says (interpretation of the meaning): So, when the
Quraan is recited, listen to it, and be silent that you may receive mercy. [al-Araaf
7:204].
And Allaah knows best. |
Assalamu alaikum wa rahmatullahi wa
barakatuh
I recently received many wedding gifts but some of them do not conform to the Sunnah. For
example, some of them have pictures of animate objects, some of them are statues,
silver-plated cutlery, etc. Is it permissible for me to give these away to non-Muslims or
should I throw them out ?
Also, is it allowed to give away a received gift ? For example, I received several salad
bowls and I do not need them all. Is it permissible to give away some of them as a gift to
someone else ?
Jazakum Allah Khairan | Praise be to Allah.The teaching of the Prophet
(peace and blessings of Allaah be upon
him) is to blot out pictures and to destroy statues, because of the hadeeth of
Abu’l-Hayyaaj al-Asadi, who said: “ ‘Ali ibn Abi Taalib said to me,
‘Shall I not send you with the same instructions that the Messenger of Allaah
(peace
and blessings of Allaah be upon him] sent me with? Do not leave any statue without
eliminating it or any raised grave withour levelling it.” (Reported by Muslim,
1609). So it is OK to break pictures of animate objects and get rid of
them. As for the silver-plated vessels, it is not permissible to use them because the
Prophet
(peace and blessings of Allaah be upon him) said: “The one who drinks from a
vessel of silver is gargling fire from Hell into his stomach.” (Reported by
Muslim, 3846). The ruling on items that are plated or coated with gold and
silver is that same as the ruling on items that are made of gold and silver. With regard
to giving away gifts that have been given to you, there is nothing wrong in doing so,
because a person takes possession of the gift when he receives it, and he is permitted to
dispose of it by selling it, giving it away or giving it to charity and so on. And Allaah
knows best. |
What happens to those who have no access to Islam? How are they judged? | Praise be to Allah.Shaykh ‘Abd al-Rahmaan al-Barraak answered this question as follows:
“Those who never hear the call of Islam, or they hear about it in an incorrect form, will be tested on the Day of Resurrection. Whoever obeys will enter Paradise and whoever disobeys will enter Hell, because Allaah says (interpretation of the meaning): ‘… And We never punish until We have sent a Messenger (to give warning)’ [al-Isra 17:15].”
And Allaah knows best. |
Is it permissible for a person to use part of his zakaat to pay the taxes he is obliged to pay? | Praise be to Allah.It is not permissible for the taxes which people pay on their wealth to be counted as part of the zakaat which they are obliged to pay. The obligatory zakaat must be paid separately and spent in the ways prescribed by Allaah in the aayah (interpretation of the meaning): “Al-sadaqaat (here it means zakaat) are only for the fuqara’ (poor) and al-masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e., for those fighting in the holy battles), and for the wayfarer (a traveller who is cut off from everything)…” [al-Tawbah 9:60].
And Allaah knows best. |
Does a brother has any legal bond on a
sister he has intentions to Marry? What I actually mean is: a brother is interested in a
sister and wants to marry her, however, another brother wants to marry her also but he
does not want to engage her as yet (Kitbah). because one brother wants to marry the sister
does that mean that the other brother should stay away? | Praise be to Allah.If a person has proposed marriage to a woman, it is not
permitted for anyone else to offer a proposal to her, because of the hadeeth of Ibn
‘Umar (may Allaah be pleased with him) which states that the Prophet
(peace and
blessings of Allaah be upon him) said: “No man should offer a proposal of marriage
over the proposal of his brother until the first one gives up or gives him
permission.” (Reported by al-Bukhaari, 4746).
There follow quotations from Ibn Hijr’s commentary
which will shed more light on the matter:
The majority of scholars said: This amounts to a prohibition… The
Shaafi’is and Hanbalis said: it is prohibited when the woman proposed to, or her
appointed guardian, has stated that she accepts the offer, but if she has stated that she
rejects this offer, it is not prohibited. If the second man does not know the situation,
then he is permitted to propose marriage, because the basic principle is that proposing
marriage is something permitted… If the woman has not answered either way, it is
permitted. Al-Tirmidhi reported from al-Shaafi’i that the meaning of the hadeeth is:
if a man proposes to a woman and she likes him and accepts, no-one else should propose to
her after that, but if he (the second man) does not know that she liked and accepted that
proposal, there is nothing wrong with his proposing to her. The evidence for this is the
story of Faatimah bint Qays, who did not tell (the Prophet
(peace and blessings of
Allaah be upon him)) that she had accepted the proposal of one (of two men who had
proposed to her). If she had told him, he would not have advised her to marry someone
other than the one she had chosen. If there is no word of acceptance or rejection from the
woman, some of the Shaafi’is say that it is definitely permitted…
Al-Shaafi’i said that in the case of a virgin, her silence indicates her acceptance
of a suitor.
The hadeeth was interpretated as meaning that if the first man to propose
gives permission to the second, it is no longer prohibited for him to propose. … It
was reported from Ibn al-Qaasim, the companion of Maalik, that if the first suitor is
immoral, a chaste man is permitted to propose over his proposal. Ibn al-‘Arabi said
that this was correct… This is applicable if the woman is chaste, because an immoral
man would not be compatible for her, and his proposal would be like no proposal at all.
The phrase “until he marries her”* means until the first suitor
has gone ahead and married her, so that anyone else will realize that there is no longer
any point in proposing; “or gives up” means that the first suitor decides not to
go ahead, in which case it is permitted for the second to offer his proposal.
* Please note these words are in another Rewaaya… |
What should one do when a dog licks the skin of a person?
I understand that you are supposed to rub soil/mud on to the affected area, but what if the clothing is delicate e.g., a suit and might spoil? Is dry cleaning not enough? | Praise be to Allah.The scholars said that leftover water from which a dog has drunk and the saliva of dogs are impure , and that vessels and garments licked by a dog must be washed. It is reported in the Sunnah how a Muslim should purify these things if that happens.
Al-Bukhari and Muslim reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: If a dog licks the vessel of any one of you, let him throw away its contents, then wash it seven times. Muslim added: the first time with earth. (Al-Bukhari bi Hashiyat al-Sindi, 1/44; Muslim, 1/234)
The meaning of the word translated here as lick means if a dog puts its tongue into water, or whatever, regardless of whether or not it actually drinks. The hadith refers to vessels , but the scholars did not distinguish between vessels and other things in this regard. Al-Iraqi said: “Vessels are mentioned because this is the usual scenario.”
The vessel or garment must be washed seven times, one of them being with earth. This is the opinion of Ibn ‘Abbas and Abu Hurayrah (may Allah be pleased with them), according to one report. It was also the opinion of Ibn Sirin, Tawus, al-Awza'i, al-Shafi'i, Ahmad, Thawr, and others. (Al-Majmoo, 2/586; al-Mughni, 1/46 al-Muhallaa, 1/146; Nayl al-Awtaar, 1/74)
It is not the last washing that has to be done with earth , so there is no room for the objection mentioned in the question that this will make the clothes dirty. The clothes will be washed with water (after the washing with earth), and once they are dried and ironed, they will be cleaner than before.
And Allah knows best. |
Sometimes when I wake up in the morning, I find some wet coming out. Please don't take it as a wet dream, or urine, because the sticky stuff comes out usually just after I have woken up in the morning. Most of the days I have to wash my underwear just because of that, and sometimes I wash my pants too.
I read somewhere that if it’s not semen, just that sticky stuff then we don't need to perform ghusl, and only wudu is enough to offer prayers. If it is, then what about the clothes? The same stuff comes out during some salacious situations also, though I try to stay away from all that kind of stuff. | Praise be to Allah.The difference in qualities between maniy and madhiy
Semen in the case of men is a thick , white liquid, and in the case of women it is thin and yellow.
Umm Sulaym (may Allah be pleased with her) asked the Prophet (peace and blessings of Allah be upon him) about a woman who sees a dream like a man sees (i.e., an erotic dream). The Messenger of Allah (peace and blessings of Allah be upon him) said: “If a woman sees that, she should do ghusl . Umm Sulaym said: I felt shy when I heard that. She asked, is that possible? The Prophet (peace and blessings of Allah be upon him) said: How else would the child resemble his father or mother? The water of the man is thick and white, and the water of the woman is thin and yellow. Whichever of the two prevails or comes first decides which parent the child will resemble.” (Agreed upon. Sahih Muslim, 469)
In his commentary on Sahih Muslim (3/222), Imam al-Nawawi said, concerning the words of the Prophet (peace and blessings of Allah be upon him) ‘The water of the man is thick and white, and the water of the woman is thin and yellow’:
“This is an important criterion in describing maniy. This description applies when a person is healthy, and in most cases. The scholars said: when a man is healthy, his semen is white and thick, and gushes out in spurts accompanied by feelings of pleasure. After it has come out, it is followed immediately by a feeling of being drained and exhausted. Its smell is like that of palm tree pollen, which in turn resembles the smell of dough (the colour of semen may change for a number of reasons, including the following): If a person is sick his semen may become thin and yellow, or his testicles may become slack or soft, with the result that the emission of semen is not accompanied by any feelings of pleasure. If a man engages in intercourse too frequently, his semen may become red and resemble the juice that comes from meat, or may even contain pure blood.
There are three distinguishing features of semen, the presence of any of which is sufficient for it to be classified as semen: firstly, its emission is accompanied by feelings of pleasure and is immediately followed by exhaustion; secondly, it smells like palm tree pollen, as stated above; and thirdly, it gushes out in spurts. Each one of these three characteristics is sufficient for it to be defined as semen; it is not necessary for all three features to be present. If none of them are present, the substance cannot be described as semen and in all likelihood it is not. All of the above applies to the maniy of men; in the case of women, their maniy is thin and yellow, although it could become white if the woman is strong. It has two distinguishing characteristics, either of which is sufficient to class the substance as maniy: firstly, it smells like the maniy of men, and secondly, its emission is accompanied by feelings of pleasure and is immediately followed by exhaustion.
Madhiy , on the other hand, is a sticky white fluid that is emitted when a person is thinking of or desiring intercourse. Its emission is not accompanied by feelings of pleasure, it does not gush out in spurts, and it is not followed by exhaustion. This may happen to men and women alike, although it is more common among women. This is the comment of Imam al-Nawawi in his commentary on Muslim” (Sharh Muslim, 3/213)
What should be done after emission of maniy and madhiy?
When maniy is emitted, a person must perform ghusl to clean himself from sexual impurity (janabah), whether this happened during intercourse or otherwise, whether he was awake or it happened because of an erotic dream. Madhiy, on the other hand, means that a person only needs to do wudu . The evidence for this is the report of Ali ibn Abi Talib (may Allah be pleased with him) who said: I was a man who used to experience a lot of urethral discharge, so I told Miqdad to ask the Messenger of Allah (peace and blessings of Allah be upon him) about it. So he asked him, and he said: It requires wudu. (Agreed upon; this version was narrated by al-Bukhari). Ibn Qudamah said in al-Mughni (1/168), Ibn al-Mundhir said: The scholars agree that passing stools or urine, the emission of madhiy or passing wind are all things that invalidate taharah (purity) [i.e. they mean that wudu must be renewed].
Are maniy and madhiy pure?
Maniy is pure according to the most correct opinion among the scholars. The evidence for this is the report of `Aishah (may Allah be pleased with her) who said: The Messenger of Allah (peace and blessings of Allah be upon him) used to wash the maniy (from his clothes) then go out to pray wearing the same clothes, and I could see the spot where he had washed it. (Agreed upon)
According to a report narrated by Muslim: I used to rub it (semen) thoroughly from the garment of the Messenger of Allah (peace and blessings of Allah be upon him), then he would pray in it. According to another version: I would scratch it from his garment with my nail when it had become dry.
It is proven that the Prophet (peace and blessings of Allah be upon him) used to leave it without washing it when it was wet; it was sufficient just to wipe it with ‘oud (a kind of aromatic wood) or something similar, as was reported by Imam Ahmad in his Musnad (6/243) from `Aishah (may Allah be pleased with her), who said: The Messenger of Allah (peace and blessings of Allah be upon him) used to remove maniy from his garment with a twig of adhkhar (a kind of tree), then pray in that garment, and he would rub it from his garment once it was dry, and would pray in the same garment. Ibn Khuzaymah reported it in his Sahih, and Shaykh al-Albani classed it as hasan in al-Irwa (1/197).
Madhiy (urethral discharge) is impure, because of the Hadith of ‘Ali quoted above, in some versions of which it is reported that the Prophet (peace and blessings of Allah be upon him) commanded him to wash his penis and testicles and do wudu, as was reported by Abu Awanah in al-Mustakhraj. Ibn Hajar said in al-Talkhis: There is nothing at fault in this isnad. So madhiy is impure and the penis and testicles must be washed, as it nullifies taharah.
Ruling on clothing on which there is maniy and madhiy
As maniy is deemed to be pure, if it gets on a person’s clothes it does not make them impure, and if he prays in those clothes there is nothing wrong with that.
Ibn Qudamah said in al-Mughni (1/763): “Even though we say manity is pure , it is better to rub it, but if one prays (in those clothes) without rubbing it, this is acceptable.”
In the case of madhiy, it is sufficient to sprinkle water on it , because of the difficulty of doing otherwise. The evidence for this is the Hadith narrated by Abu Dawud in his Sunan from Sahl ibn Hanif, who said: I used to experience a lot of urethral discharge, and I used to do ghusl a lot. I asked the Messenger of Allah (peace and blessings of Allah be upon him) about it and he said: It is sufficient for you to do wudu (to purify yourself) from that. I said, O Messenger of Allah, what about when it gets on my clothes? He said: It is sufficient for you to take a handful of water and sprinkle it on your clothes wherever you think (the madhiy) is. (Reported by al-Tirmidhi. He said: This is a sahih hasan Hadith, and the only other Hadith about madhiy that we know is the Hadith of Muhammad ibn Ishaq).
The author of Tuhfat al-Ahwadhi (1/373) said: “This may be taken to prove that if madhiy gets on one's clothes, it is sufficient to sprinkle water on it; one does not have to wash it.”
And Allah knows best. |
Is it allowable for a muslim woman to greet
a muslim man by shaking hands? | Praise be to Allah.For a man to shake hands with a non-mahram woman (one to whom he is not
related) is haraam and is not permitted at all. Among the evidence for this is the hadeeth
of Ma’qal ibn Yassaar (may Allaah be pleased with him) who said: “The Messenger
of Allaah
(peace and blessings of Allaah be upon him) said: ‘If one of you were to
be struck in the head with an iron needle, it would be better for him than if he were to
touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as
saheeh by al-Albaani in Saheeh al-Jaami’, 5045).
There is no doubt that for a man to touch a non-mahram
woman is one of the causes of fitnah (turmoil, temptation), provocation of desire
and committing haraam deeds. No one should say that their intention is sound or their
heart is clean, because the one who was the purest of heart and the most chaste of all,
the Messenger of Allaah
(peace and blessings of Allaah be upon him) never touched a
non-mahram woman, even when accepting bay’ah (oath of allegiance) from women.
He did not hold their hands when accepting their bay’ah, as he did with men;
their bay’ah was by words only, as was reported by his wife
‘Aa’ishah (may Allaah be pleased with her). She said that the Messenger of
Allaah
(peace and blessings of Allaah be upon him) would test the believing women who
emigrated to him with the aayah (interpretation of the meaning): “O Prophet! When
believeing women come to you to give you the bay’ah (pledge), that they will not
associate anything in worship with Allaah, that they will not steal, that they will not
commit illegal sexual intercourse, that they will not kill their children, that they will
not utter slander, intentionally forging falsehood (i.e., by making illegal children
belong to their husbands), and that thye will not disobey you in any ma’ruf (Islamic
monotheism and all that which Islam ordains), then accept their bay’ah and ask Allaah
to forgive them. Verily Allaah is Oft-Forgiving, Most Merciful.” [al-Mumtahinah
60:12] ‘Aa’ishah said: “So whoever of the believing women agreed to
these conditions, the Messenger of Allaah
(peace and blessings of Allaah be upon him)
would say to her: ‘I have accepted your bay’ah by words.’ By Allaah,
his hand never touched the hand of any woman when accepting their bay’ah; he
accepted their bay’ah by saying ‘I have accepted your bay’ah
on this basis.’”
(Reported by al-Bukhaari, 4512; according to another report: he
accepted their bay’ah by words… the hand of the Messenger of Allaah
(peace and blessings of Allaah be upon him) never touched the hand of any woman except a
woman he owned . Reported by al-Bukhaari, 6674).
Some Muslims feel too embarrassed to refuse when a woman offers her
hand to them. In addition to mixing with women, some of them claim that they are forced to
shake hands with fellow-students and teachers in schools and universities, or with
colleagues in the workplace, or in business meetings and so on, but this is not an
acceptable excuse. The Muslim should overcome his own feelings and the promptings of the
Shaytaan, and be strong in his faith, because Allaah is not ashamed of the truth. The
Muslim could apologize politely and explain that the reason he does not want to shake
hands is not to offend or hurt anybody’s feelings, but it is because he is following
the teachings of his religion. In most cases this will earn him respect from others. There
is no harm done if they find it strange at first, and it may even be a practical
opportunity for da’wah. And Allaah knows best. |
If a person missed a the scheduled prayer.Is it necessary to still pray it at another time. For example if I missed the fajr prayer can I still pray it later on? | Praise be to Allah.The answer to this question may be found in the following ahaadeeth:
Anas ibn Maalik said: “The Messenger of Allaah
(peace and
blessings of Allaah be upon him) said: ‘If one of you sleeps and misses a prayer, or
forgets it, then let him pray it as soon as he remembers, because Allaah says
(interpretation of the meaning): ‘… and perform al-salaah for My
remembrance.’ [Ta-Ha 20:14]” (Reported by Muslim, 1104).
Abu Hurayrah reported that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Whoever forgets the prayer, let
him pray as soon as he remembers, because Allaah says (interpretation of the meaning):
‘… and perform al-salaah for My remembrance.’ [Ta-Ha 20:14]” (Reported
by Muslim, 1097).
Anas ibn Maalik reported that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer, let him
pray it as soon as he remembers, for there is no expiation for it except this.” (Reported
by Muslim, 1102).
And Allaah knows best. |
i am a new muslim and god have show the way to his paradise i would like to know what islam says about internet i would like to invest in Microsoft, but he's providing internet, and it's op to the surfer or the user to decide which or where he would like to surf this time, is it to see bad pictures of naked women or is it useful information, In the U.S 60 % of the users off internet are surfing in bad web sites | Praise be to Allah. Since you have
some doubts about the matter, and since you say that this kind of investment
includes making it possible for users to access both useful and harmful
information, and that more than half of users are accessing bad websites,
then you should pay heed to the hadeeth of the Prophet
(peace and blessings of Allaah be upon him): “Leave that which makes
you doubt for that which does not make you doubt.” (Reported by
al-Tirmidhi, 2442; he said that this is a saheeh hasan hadeeth).
So forget about this field and look for another kind of investment which
will be halaal. May Allaah help you and us to earn from good and
pure sources. |
My grandmother died 4 years ago (me she be
in Heaven, Amin). I have grown up in front of her and have great memories of her. She
taught me to pray and said great and wise things, I have tremendous love for her.
I foolishly did something that I should not have, for which I am really sorry. I may have
humiliated her in a way, but she didn't say any thing about it.
I haven't had a chance to ask her forgiveness, I have repented to my sin. I constantly ask
Allah to forgive me. Is there a way to ask my grandmother for forgiveness now? I have
given great thought to it, but I am unable to come up with any suitable solution.
I would be grateful if you guide me in this matter.
I ask Allah for forgiveness and guidance for all who are alive and dead. | Praise be to Allah.Since your grandmother has died and gone to her Lord,
you cannot know whether she has forgiven you or not. There is no way that you can ask for
her forgiveness now that she has died. This confirms the importance of the hadeeth of the
Prophet
(peace and blessings of Allaah be upon him):
Whoever has wronged his brother with regard to his honour or
something, let him ask him for forgiveness before the time when there will be neither dinar
nor dirham, and if he has any good deeds it will be taken from him in proportion to
the wrong he did, and if he does not have any good deeds (hasanaat), some of the
other person's evil deeds (sayiaat) will be taken and given to him to
bear. (Reported by al-Bukhaari, 2296).
Ibn Hajar (may Allaah have mercy on him) said in his
commentary on this hadeeth:
Whoever has wronged his brother i.e., if he
has done something wrong to his brother.
with regard to his honour or something i.e.,
anything else this includes all kinds of wealth and wounding, even a slap in the
face and so on. According to a report narrated by al-Tirmidhi, with regard to his
honour or his wealth.
Before the time when there will be neither dinar nor dirham
i.e., the Day of Resurrection.
Some of the other person's evil deeds (sayiaat) will
be taken i.e., they will be taken from the account of the person who was
wronged and given to him to bear i.e., they will be added to the
account of the wrongdoer.
Muslim also narrated a hadeeth similar in meaning to this through a
different isnaad. This version is clearer in meaning: The one who is bankrupt among
my ummah is the one who will come on the Day of Resurrection with prayer, fasting and
zakaah to his credit, but he will come having slandered one person and shed the blood of
another and wrongfully consumed the wealth of a third, so (his victims) will be given some
of his hasanaat (good deeds), and if his hasanaat run out before the score is settled,
some of their sins will be taken and thrown onto him, and he will be thrown into
Hell.
According to a report also narrated by al-Bukhaari from Abu Hurayrah,
the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: Whoever
has done wrong to his brother, let him seek his forgiveness, because in the Hereafter
there will be no dinar or dirham, and let him ask for his forgiveness before some of his
hasanaat are taken and given to his brother, and if he has no hasanaat, some of his
brothers sayiaat will be taken and thrown onto him. (Reported by
al-Bukhaari, 6053)
Abu Naeem reported from Ibn Masood that a person will be
taken by the hand and made to stand before all of mankind, and a caller will cry out:
This is So and so the son of So and so. Whoever is owed anything by him, let him
come forward. So they will come forward, and the Lord will say, Give them what
is due to them. He will say, O Lord, the world is finished, so how can I give
them anything? He [Allaah] will say to the angels, Take from his righteous
deeds and give each one what he is asking for. If he is to be saved and there is
even a mustard-seed worth of his hasanaat left over, Allaah will multiply it until He
admits him thereby to Paradise.
Ahmad and al-Haakim reported from Jaabir from Abd-Allaah ibn
Unays, who attributed it to the Prophet
(peace and blessings of Allaah be upon him):
No one of the people of Paradise will be allowed to enter Paradise when one of the
people of Hell has been wronged by him, until I settle the score, even with regard to a
slap in the face. We [the Sahaabah] said: O Messenger of Allaah, how will that
be, when we will be gathered barefoot and naked? He said, By virtue of
sayiaat and hasanaat. (Fath al-Baari Sharh Saheeh al-Bukhaari).
In any case, you have taken a very important step, which
is repenting to Allaah. If you sincerely repent to Him and do as much as you can to honour
your grandmother (for more details, see Question #763), and she sees in her record (on the Day of Judgement) that you
sought forgiveness for her, perhaps she will forgive you on that Day if she had not
already forgiven you in this world. Make lots of duaa for her. May Allaah
forgive us all. |
assume the following family situation :-
father , mother , daughter - eldest ,son no.1, son no.2
on the death of the father, what would be the portion of inheritance by
each surviving member of the family according to sharia ? I look forward to hearing from you soon | Praise be to Allah.If the head of a household composed of a wife, a daughter and two sons
dies, then the wife will receive one-eighth of the estate, because Allaah says
(interpretation of the meaning): “… but if you leave a child, they get an
eighth of that which you leave after payment of legacies that you may have bequeathed or
debts…” [al-Nisaa’ 4:12]. The rest of the inhertance should be divided
into five shares, with two shares going to each son and one share going to the daughter,
because Allaah says (interpretation of the meaning): “Allaah commands you as
regards your children’s (inheritance): to the male, a portion equal to that of two
females…” [al-Nisaa’ 4:11]. And Allaah knows best. |
I wanted to Insha Allah ask you a question in reference to the wearing of rings for the Sisters. It was said that wearing a ring on the index finger or thumb is imitating the Kufr Insha Allh may you be able to clarify this for us | Praise be to Allah.Women can wear rings on any finger. Imaam al-Nawawi (may Allaah have
mercy on him) said: “The Muslims are agreed that the Sunnah is for men to wear rings
on their little fingers, but as for women, they may wear rings on all their fingers.”
(Sharh al-Nawawi ‘ala Muslim; ‘Awn al-Ma’bood, 11/286). And
Allaah knows best. |
As Salaam Alaikum
I have a serious problem. I have been muslim for a couple of years. I
have a major problem controling my sexually urges. Before I was muslim I had no sex
whatsoever and was a virgin. But recently I have been doing some haraam things. On 3
occasions I have payed for oral sex from prostitutes. This is all I have done. My penis
has never been in a women's vagina. Is this zinnah? Am i still a virgin? Am I still
muslim? What can I do to stop? Please help me!
jazaakum Allahu khirun | Praise be to Allah.There is no doubt that what you have done is a kind of zinaa (unlawful
sexual activity), although it is not the worst kind, so you must repent sincerely to
Allaah, give up this sin, regret what has happened and be determined never to go back to
it. Avoid bad friends and bad places, lower your gaze and keep your distance from women to
whom you are not related (non-mahram). If you repent to Allaah, He will accept your
repentance. You are still a Muslim, but you have committed an act of disobedience towards
Allaah by doing this sinful act, so come back to your Lord and seek His forgiveness for
what you have done. Do more good deeds to expiate for and cancel out your bad deeds, do
those things that will help you to remain chaste, and hasten to marry according to Islam.
Finally, we will leave you with a story from which you may learn a valuable lesson:
Ibn Masood reported that a man came to the Prophet
(peace and
blessings of Allaah be upon him) and told him that he had kissed or touched a woman, or
something similar, as if he was asking how he could expiate for this (according to another
report: a man had done something with a woman that fell short of actual intercourse. He
came to Umar ibn al-Khattaab, who regarded it as something very serious; then he
came to Abu Bakr, who regarded it as something very serious. Then he came to the Prophet
(peace and blessings of Allaah be upon him)). Then Allaah revealed the aayah
(interpretation of the meaning): And perform al-salaah at the two ends of the day
and in some hours of the night. Verily, the good deeds remove the evil deeds (i.e., small
sins). That is a reminder (advice) for the mindful (those who accept advice). [Hood
11:114]. The man asked, Is this concerning me, O Messenger of Allaah? He
said: It is concerning whoever of my ummah does this. (Reported by
Muslim, may Allaah have mercy on him, in his Saheeh, 4963).
According to a report narrated by Abd-Allaah, a man
came to the Prophet
(peace and blessings of Allaah be upon him) and said, O
Messenger of Allaah, I fondled a woman in the furthest outskirts of Madeenah but I did not
actually have intercourse with her. Here I am, judge me as you wish. Umar said
to him: Allaah had covered you, you should have covered yourself (i.e., you should
not have spoken of it). The Prophet
(peace and blessings of Allaah be upon him)
did not reply at all, so the man got up and left. The Prophet
(peace and blessings of
Allaah be upon him) sent a man to follow him, call him and recite to him the aayah
(interpretation of the meaning): And perform al-salaah at the two ends of the day
and in some hours of the night. Verily, the good deeds remove the evil deeds (i.e., small
sins). That is a reminder (advice) for the mindful (those who accept advice). [Hood
11:114]. A man who was present said: O Prophet of Allaah, is this just for
him? He said, No, it is for all the people. (Reported by Muslim,
4964).
And Allaah knows best. |
salam;
i have recently redecorated my bedroom and have used peacock feathers in
one piece of decoration.
My question is then what does Islam say about such use, is it permitted or
not, can one pray in the room.
Many thanks. | Praise be to Allah.There is nothing wrong with using peacock feathers for decoration, and
there is nothing wrong with praying in the place you mention. And Allaah knows best. |
There is a custom in some societies for the father to put the condition that he should get something for himself in addition to the mahr which is agreed to for his daughter when she gets married. Does he have the right to this or not? | Praise be to Allah.Ibn Qudaamah (may Allaah have mercy on him) said: ‘Issue: if she gets married on the condition that she will get one thousand and her father will get one thousand, this is permissible, and if she is divorced before the marriage is consummated … the conclusion is that the father of the woman is allowed to put the condition that he will get some part of his daughter’s dowry for himself. This is the opinion of Ishaaq, and it was reported that when Masrooq married his daughter off, he put a condition that he would get ten thousand for himself, which he spent on Hajj and on the poor, then he said to the husband: “Provide your wife with what she needs [e.g., buy her clothes and furnish a house for her].” Something similar was reported from ‘Ali ibn al-Husayn.’
‘Ataa’, Tawoos, ‘Ikrimah, ‘Umar ibn ‘Abd al-‘Azeez, al-Thawri and Abu ‘Ubayd said: ‘All of the mahr is for the woman… because the mahr must not be given to anyone but the wife, as a compensation for intimacy with her…
Our evidence for this is the words of Allaah in the story of Shu’ayb, upon whom be peace (interpretation of the meaning): “He said: ‘I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years…’” [al-Qasas 28:27] Here the father, Shu’ayb, made his employing Moosa to look after his sheep his dowry, which was a condition that he would get something for himself. Moreover, a father has the right to take from the wealth of his child, on the basis of the Prophet’s words, “You and your wealth belong to your father,” and “Your children are among the best of your earnings, so consume from their wealth.” (Reported by Abu Dawood; a similar report narrated by al-Tirmidhi, who said, a hasan hadeeth). If a father puts the condition that he will get something for himself from the dowry, this means that he will be taking something from his daughter’s wealth, and he has the right to do this… A father has the right to take whatever he wants and leave whatever he wants, and he could take it with this condition or without it… This is provided that he is not unfair in his taking from his daughter’s wealth; if he is being unfair, then the condition is not valid, and the entire dowry belongs to the bride.’
He also said (may Allaah have mercy on him): ‘Section: If any guardian other than the father, such as the grandfather, brother or (paternal) uncle puts such a condition, it is invalid. This is the opinion of Ahmad, and all the mahr agreed upon belongs to the bride.’ |
A person used to receive interest on his bank deposits. He later learnt it is forbidden (haram) and ceased to receive interest. Later on, he feels he should give out this money to complete the conditions for his repentance (tawba).
However, there are two problems :
1- He cannot calculate the exact amount of all the money
he previously obtained from bank interests.
2- The savings this person has now, are surely less than what
he obtained from bank interest over the years.
Given the above, please answer the following questions :
1- Is it a condition of this person's tawba to give out the exact equivalent of all the money he received from bank interest ?
2- If the answer to the first question is 'yes', then must he immediately give out any amounts as they become available (after providing basic needs for himself and his family) ?
i.e can this person buy things that are not strictly necessities ('Darooriyyaat' i.e. shelter, food, clothes, medicine, transportation) but that are still important ('haajaat', e.g. computer) ?
3- If the answer to the second part of the previous question is 'no', can this person perform hajj, before giving out the equivalent of this bank interest money, with any amounts that become available ? | Praise be to Allah.Allah says (interpretation of the meaning):
Those who eat riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan, leading him to insanity. That is because they say: Trading is only like riba, whereas Allah has permitted trading and forbidden riba. So whosoever receives an admonition from his Lord and stops eating riba shall not be punished for his past; his case is for Allah (to judge); but whoever returns (to riba), such are the dwellers of the Fire they will abide therein.
[al-Baqarah 2:275]
Ibn Katheer, may Allah have mercy on him, said concerning the phrase So whosoever receives an admonition from his Lord and stops eating riba shall not be punished for his past: This means: whoever hears that Allah has forbidden riba should stop as soon as this ruling reaches him, but he can keep whatever he had received before, because Allah says (interpretation of the meaning): Allah has forgiven what is past [al-Maaidah 5:95]. Similarly, on the day of the Conquest of Makkah, the Prophet (peace and blessings of Allah be upon him) said: All riba owing from the time of Jaahiliyyah is under these two feet of mine (when he abolished everything that was owed to the usurers except their capital), he did not command them to return the extra money they had received during the time of Jaahiliyyah. (The phrase) (Allah) has forgiven what is past is akin to the phrase his case is for Allah (to judge). Saeed ibn Jubayr and al-Saddi said: Shall not be punished for his past (means) for what he used to consume of riba before it was prohibited.
(Tafseer Ibn Katheer; the material in brackets has been added for the purpose of clarification).
On the basis of the above, you do not have to repay the interest which you received before you found out that it is haram, but whatever you have received since then must be repaid if you still have it. If it has become mixed with your own money and you do not know the amount, then try to estimate what you think is most likely, and pay that amount.
For more information please see Questions # 824 and 1606.
We ask Allah to accept our repentance. May Allah bless our Prophet Muhammad. |
Is the ta'wuth and basmalah (seeking refuge
in the name of Allah from the Shaitan and saying bismillah), are they part of the opening
du'a? So If someone is praying behind the Imam should he say them quietly? Should he
repeat the Bismillah in every raka'ah quietly if he is praying behind the Imam? | Praise be to Allah.The istiaadaha and basmalah are not part of the opening
duaa reported from the Prophet
(peace and blessings of Allaah be upon
him), although they are part of what should be recited at the beginning of the prayer.
Aaishah (may Allaah be pleased with her) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) used to open his prayer with takbeer
(Allaahu akbar). (Reported by Muslim, no. 498)
As regards saying the istiaadhah and basmalah in
the second rakah, the scholars differ on this matter. The basmalah should be recited
in every rakah, when reciting al-Faatihah, but it should not be recited
aloud, because there is some dispute as to whether it is part of al-Faatihah or not. Those
scholars who say that it is not part of al-Faatihah recommend that it should be recited
before al-Faatihah in each rakah.
So to be on the safe side, the worshipper should recite the basmalah,
silently, in every rakah.
With regard to the istiaadhah, there is no difference among the
scholars, all of whom say that it is not part of Soorat al-Faatihah, but there is some
discussion among them concerning the aayah (interpretation of the meaning): So
when you want to recite the Quran, seek refuge with Allaah [al-Nahl
16:98]
Those who take the aayah at face value say that the istiaadhah
should be recited in every rakah, before reciting al-Faatihah and the basmalah. This
is the opinion of the Shaafais and is the most correct opinion in their view. (Al-Majmoo,
3/323). Al-Hasan al-Basri, Ataa and Ibraaheem al-Nakhai
also recommended taawwudh in every rakah.
Ibn Hazm (may Allaah have mercy on him) favoured this opinion, and it
was also reported that Imaam Muhammad ibn Abd al-Wahhaab (may Allaah have mercy on
him) mentioned it in Aadaab al-Mashiy ilal-Salaah. This opinion was also
favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) (al-Insaaf
2/74), who said in al-Ikhtiyaaraat: Taawwudh is
recommended at the beginning of every recitation. (p.50). This is also the opinion
of al-Allaamah al-Albaani.
Some scholars say that it is to be recited at the beginning of the
first rakah only, and does not have to be repeated in the other rakahs. This
is the opinion of the Hanbalis (al-Insaaf, 2/73).
Al-Shawkaani thought that the correct opinion was to recite it in the first rakah
only. (Nayl al-Awtaar, 3/39, 139-140).
The Prophet
(peace and blessings of Allaah be upon him) used to
seek refuge with Allaah when he prayed. He used to say Aoodhu Billaahi min
al-shaytaan il-rajeem min hamzihi wa nafkhihi wa nafathih (I seek refuge with Allaah
from the accursed Shaytaan, from his evil insinuations). (reported by Abu
Dawood). Sometimes he would expand on this and say, Aoodhu
Billaahi il-Samee il-Aleem min al-shaytaan il-rajeem min hamzihi wa
nafkhihi wa nafathih (I seek refuge with Allaah, the All-Hearing, the All-Seeing, from
the accursed Shaytaan, from his evil insinuations). (Reported by Abu Dawood
and al-Tirmidhi). And Allaah knows best. |
What is the difference between
tawba(repentance) and maghfira(forgiveness) | Praise be to Allah.Istighfaar (seeking forgiveness) is of two types,
depending on whether the word is used alone or is accompanied by the word tawbah
(forgiveness). When it is mentioned alone, it essentially means the same as tawbah.
The two words are interchangeable, each carrying the meaning of the other, when mentioned
separately.
When the two words are used together, istighfaar means seeking
protection from the evil of what is past, and tawbah means returning to Allaah and
seeking protection from the evil of one’s own bad deeds which one fears may lie ahead
in the future.
Istighfaar and tawbah are among the pairs of words which
the scholars say convey one another’s meanings when used alone, but which have their
own separate meanings when they are used together. And Allaah knows best. |
Is it permissible for Muslims who are
living in a non-Islamic country to form a committee to confirm the sighting of the new
moon for Ramadaan, Shawwaal, Dhoo’l-Hijjah or not? | Praise be to Allah.The Muslims living in non-Islamic countries are permitted to form
committees to take on the responsibility of confirming the new moon for Ramadaan, Shawwaal
and Dhoo’l-Hijjah. |
What should we say in Sujud As-Sahw (forgetfulness during the prayer)? | Praise be to Allah.What is to be said in Sujud As-Sahw is the same as what is to be said in the sujud of prayer, which is to say Subhana Rabbi al-A’la (Glory be to my Lord Most High) or other tasbihat which are reported as being sunnah to say in sujud. Other du`as which are sunnah to say in sujud may also be recited.
There is no specific mention of how the tasbih should be said in Sujud As-Sahw . The author of Al-Sunan wal-Mubtada’at said:
“There is no report that the Prophet (peace and blessings of Allah be upon him) said any specific words in Sujud As-Sahw ; the adkhar to mentioned in Sujud As-Sahw are the same as those to be recited in the sujud of prayer.
As regards the belief that one should say Subhan man la yas-hu wa la yanam (Glory be to the One Who does not forget or sleep), neither the Prophet (peace and blessings of Allah be upon him) nor the Sahabah did this, and there is no evidence for it in the Sunnah. (Pp. 74-75)
And Allah knows best. |
What is the role of Islam regarding hejab
muslim women infront of non muslim women ,and is it allowed for non muslim women to cut
muslim women's hair? | Praise be to Allah.Allaah says about the Muslim womans hijaab (interpretation of the
meaning): and not to reveal their adornment except to their husbands,
their fathers, their husbands fathers, their sons, their husbands sons, their
brothers or their brothers sons, or their sisters sons, or their
women [al-Noor 24:31]
The scholars differ as to whether kaafir women are included in the phrase or
their women. The aayah gives Muslim women permission to remove their hijaab in
front of their women. Some scholars say that the pronoun hinna (their)
is referring to specific people, otherwise there would be no need to be so specific.
Al-Qurtubi (may Allaah have mercy on him) said, Or their women means the
Muslim women it excludes the mushrik women whether they are of ahl al-dhimmah
(non-Muslims living peacefully under Islamic rule) or others. It is not permitted for a
believing woman to uncover any of her body in front of a mushrik woman unless she is a
slave belonging to her. (Al-Jaami li Ahkaam al-Quraan,
12/233). Ibn Katheer said something similar in his Tafseer.
This is the opinion of the Hanafis, Maalikis and Shaafais, and is
one of two opinions narrated from Imaam Ahmad, may Allaah have mercy on him. Some of the
scholars thought that the pronoun in the phrase or their women did not mean that
Muslim women should take off their hijaab in front of Muslim women but not mushrik and
kaafir women. This is the correct view of the Hanbalis. They said: The phrase or their
women applies to all women, and the pronoun hinna was added because of the
context and pattern of the passage, which mentions their fathers, their sons,
etc. So the pronoun is added to make this word match the others.
The majority of scholars say that it is forbidden for a kaafir woman to
look at a Muslim woman without hijaab, and this is the most correct interpretation of the
aayah. If all women were meant, the aayah would have read or the women (in
general), but what it actually says is or their women. There is
no word or phrase in the Quraan that does not carry a specific meaning, and there is
no evidence to support the idea that the pronoun is only there to make the word match the
pattern of the rest of the passage. And Allaah knows best. |
I'm vegan, I mean I do not eat any meat product or dairy from milk, eggs, cheese, or honey, any thing that have to do with animal I just I don't eat it, and the thing is that I like the religion ofnIslam and I would like to be a part of it. So my question is: can I be a Muslim and still don't eat meat and animal products? Thank you so much. | Praise be to Allah.Yes, you can be a Muslim without eating these animal products, but you need to be aware of the following:
You should not think that these things are haram (forbidden), because Allah says (interpretation of the meanings):
“O you who believe! Make not unlawful the tayyibat (all that is good as regards foods, things, deeds, beliefs, persons, etc.) which Allah has made lawful to you, and transgress not. Verily, Allah does not like the transgressors.” [Al-Maidah 5:87]
“Say: who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and al-tayyibat [all kinds of lawful things] of food? Say: they are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them). Thus We explain the ayat (Islamic laws) in detail for people who have knowledge.” [Al-A’araf 7:32]
“Say: Tell me, what provision has Allah sent down to you! And you have made of it lawful and unlawful. Say: Has Allah permitted you (to do so), or do you invent a lie against Allah?” [Yunus 10:59]
You should not think that it is better to abstain from these foods, or that doing so will be rewarded, or that a vegetarian/vegan is closer to Allah than others, and so on. It is not permitted to draw closer to Allah in this way. The Prophet (peace and blessings of Allah be upon him), who is the best of mankind and the closest to Allah, used to eat meat and drink milk and honey. When one of his Companions wanted to give up meat, he told him that this was wrong. Anas reported that there was a group of the Companions of the Prophet (peace and blessings of Allah be upon him), one of whom said, I will never marry women; another said, I will not eat meat; another said, I will not sleep on a bed; and another said, I will fast and never break my fast. News of this reached the Messenger of Allah (peace and blessings of Allah be upon him). He praised and thanked Allah, then said: What is wrong with the people who are saying such and such? I pray and I sleep; I fast and I break my fast; and I marry women. Whoever deviates from my Sunnah (way) does not belong to me. (Reported by al-Nasai; the story is also to be found in the two Sahihs of al-Bukhari and Muslim).
There is a great difference between not eating a certain kind of food because one does not like it, or it does not agree with one, or one has been put off for example by seeing an animal slaughtered when one was a child, which may leave one with a distaste for meat and other similar reasons, and thinking that meat is haram and that abstaining from it is an act of worship, as is done by Brahmins, monks and others who are misguided.
Once this matter is clear in your mind, there is nothing wrong with not eating foods that you do not like. We will be happy to welcome you soon as our sister in Islam. We ask Allah to give you the strength to do good and to protect you from every evil. Allah is the One Who guides to the Straight Path.
For more, please see these answers: 334608 , 231261 , 1938 , 1814 , 12670 , 11941 ,
And Allah knows best. |
As-sallamu alaykum; insha-ALLAH i would
like to know when making sunnah prayers do you salaam out after two then offer the other
two like in the sunnahs before salaatul thuhr or do you offer the four ra'kas like
performing salaatul thuhr or asr | Praise be to Allah.It is preferable to pray them two by two, saying the salaam after
every two rakahs. For more information please see question # 1048. |
Salamu Alaikum:
My question pertains to divorce in Islam.
I have been married for a year and early on in my marriage I had strong
and constant thoughts about divorce. The divorce thoughts consisted of my repeating
"I divorce you" on many occasions in my head. I have NEVER repeated these things
out loud and they were only thoughts in my head.
I no longer want to divorce my wife and would like to stay with her. Is it
possible for divorce to be valid just by repeating the thought in your head? Is it haram
for us to stay together?
Please respond as soon as possible as this has been haunting me for the
past year. | Praise be to Allah.In cases like this, the divorce is not valid, for two reasons:
It is only in your mind, and has never been expressed either verbally or
in writing.
The divorce of a person who is afflicted with waswaas
(insinuating thoughts from Shaytaan) is not valid because this is something that he has no
control over, and it carries no weight in sharee’ah.
And Allaah is the Source of Strength. |
Thanks for answering my question. I want to know what you mean with marrying a Jew or christian who should had chastity? Does touching and kissing forbidden before marriage occurs? I have read in your anwers that you tell muslim that the woman should be chaste. Is this only with jew or christian girl or also, muslim woman? Does touching and kisssing are included when you refer to chastidy? What should be the advice given to a muslim boy that thinks touching is necessary before marriage?
I appreciate this to be confidencial. Thanks so much for helping me. | Praise be to Allah.Abu Ja’far Muhammad ibn Jareer al-Tabari gave a definition of muhsanah in Jaami’ al-Bayaan ‘an Ta’weel Aayi’l-Qur’aan (8/165):
“Muhsanah means the woman who is chaste and pure … one who is chaste and protects her private parts from committing immoral acts, as in the aayah (interpretation of the meaning): ‘And Maryam, the daughter of ‘Imraan, who guarded her chastity…’ [al-Tahreem 66:12], meaning that she kept herself above suspicious actions and protected herself from immoral conduct.”
Then he discussed the interpretation of the aayah (interpretation of the meaning): ‘… (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…’ [al-Maa’idah 5:5]
He said that some others said that what was meant by this aayah (‘… (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…’) is chaste women from both groups, whether they were slaves or free. Those who were of this opinion considered it permissible to marry slave women who were Jews or Christians who practised their religions, because of this aayah, but they considered it haraam to marry promiscuous women, whether they were Muslims or from the People of the Book. Then he mentioned reports to support this opinion.
He also said: ‘There was some dispute among the scholars about the interpretation of the phrase and chaste women from those who were given the Scripture (Jews and Christians) before your time…- was this general or specific in application? Some said that it is general and applies to all chaste women, because muhsanaat means chaste women, and a Muslim is allowed to marry any woman of the People of the Book, free or slave, from a country whose people are engaged in hostilities with Islam or from a community which is living under Islamic rule. They use as evidence for this the apparent meaning of the phrase and chaste women from those who were given the Scripture (Jews and Christians) before your time… - taking muhsanaat to mean any chaste woman, whoever she may be. This is the opinion of those who take muhsanaat to mean “chaste women” in this context.
Others say that it refers only to the women of Jewish and Christian communities who are living under Islamic rule. As regards those living in regions that are hostile to Islam, Muslims are not permitted to marry such women.
He mentions an important condition for marrying a woman of the People of the Book, which every Muslim who wants to marry such a woman in a non-Muslim country should pay attention to. This condition is that he should be in a position where he is not afraid that his child will be forced into kufr.
One of the obvious implications of this in our time is that a Muslim should not put himself in a position where he will be forced to raise his child as a kaafir in a non-Muslim country, where a child may be forced to study something about Christianity, for example, or he may be taken to church on Sundays, or the law may be on the side of the non-Muslim woman, allowing her to take her child wherever she wants and raise him in her family’s religion, etc. We ask Allaah to keep us safe from all that and we seek refuge with Him from being forsaken.
Shaykh al-Sa’di said in his Tafseer (commentary on the Qur’aan), 1/458:
“‘… (lawful to you in marriage) are chaste women – i.e., free and chaste - from the believers and chaste women –free and chaste - from those who were given the Scripture (Jews and Christians) before your time…’ i.e., from among the Jews and Christians. This is adding specific details to the aayah (interpretation of the meaning): ‘And do not marry al-mushrikaat (idolatresses, etc.) till they believe (worship Allaah alone)…’ [al-Baqarah 2:221].”
As for promiscuous women, those who do not keep themselves chaste and free from immoral sexual conduct, it is not permitted to marry them, whether they are Muslims or from among the People of the Book (Jews and Christians), unless they repent, because Allaah says (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-Noor 24:3]
And Allaah knows best. |
In the Name Of God Most Gracious and
Merciful.
Salam elkum.
First I would really like to commend you on the substantial information
you have provided to the public. May God reward you all on your efforts. I do realize that
every single question cannot be answered directly. However, I have done a lot of research
on this matter and still I have come up with no answers to my question. What makes it even
more difficult is the lack of knowledge of Islam from my parents perspective. I was born
in Canada and one of the very few young teenage girls fighting to learn more about Islam.
Unfortunatly, there is still a lot I do not know about our religion, yet I work at it
every day.
Getting down to my problem, I am 19 years old and just got engaged to a Lebanese Muslim fellow. After getting engaged to this person I found
out that in the past he has been with other girls and intimate relationships, before
marriage. Of course, I realize that in our religon that is very wrong. Now I am left with
the decision of whether to go ahead and get married to this person or not. I personally
think that I shouldn't be with a person who has done such things while my family says
forgive and forget... However, I would like your opinion on this matter. Is it ideal and
acceptable for someone like myself to marry a person of this nature even if it was his
past.
Thank you so much for your time . I would appreciate it if you had a
chance to reply it would fill up so many unanswered questions but of course I fully
understand if you cannot do so .
It is very difficult for me to learn more about Islam sometimes books
don't fully answer my questions. Thanks again kindly for your time . | Praise be to Allah.First of all, may Allaah reward you with good for your kind words. We
apologize for not answering questions in full. With regard to your question about this man
who has asked for your hand in marriage, what you should concentrate on is the way he is
now: is he doing his religious duties, like the five daily prayers, etc., is he keeping
away from haraam things, has he repented for what he did in the past? Or not? If he is
keeping his duty towards Allaah, then this is the good commitment to religion that is
required according to the command of the Prophet
(peace and blessings of Allaah be
upon him): If there comes to you with an offer of marriage (for your daughter,
sister, etc.) one with whose religious commitment and character you are pleased, then
marry (your daughter, sister, etc, to) him. If you do not do so, there will be mischief on
earth and widespread corruption. (Reported by al-Tirmidhi, 1004; classed as
hasan in Saheeh al-Jaami, 270)
It is not permitted to bring up the past of a person who
regrets it and has repented and given up his sin; rather, this should be covered up.
Whoever covers up his Muslim brother in this world, Allaah will cover him up in the
Hereafter. (A saheeh hadeeth reported by Imaam Ahmad; Saheeh
al-Jaami, 6287)
But if a person is immoral and corrupt, and still has
relationships from before, then you should never, ever agree to marry him. Allaah says
(interpretation of the meaning): The adulterer marries not but an adulteress or a
mushrikah. And the woman who agrees to marry a mushrik or an adulterer, then she is either
a prostitute or a mushrikah. Such a thing is forbidden to the believers. [al-Noor
24:3]
Ibn Katheer said, commenting on the phrase Such a thing is forbidden
to the believers: i.e., (it is forbidden for) a man to marry an immoral woman,
or for a chaste woman to marry an immoral man. Hence Imaam Ahmad ibn Hanbal said that the
marriage contract between a chaste man and an immoral woman is invalid, so long as she
remains like this, unless she is asked to repent and she does so, in which case the
contract becomes valid, otherwise it is not valid. Similarly, the marriage of a free,
chaste woman to a promiscuous, immoral man is invalid unless he repents sincerely, because
Allaah says Such a thing is forbidden to the believers.
There is no secret about the mischief, misery and problems that result
from marriage to an immoral man.
In many cases it is very difficult to get a true picture of a person
and be sure about whether he is chaste or otherwise. But by researching, asking questions,
consulting people and asking them for advice, whilst taking ones time and asking
Allaah for help, one can get answers. We ask Allaah to choose the best for you, to help
you and to guide you. May Allaah bless our Prophet Muhammad. |
AS SALAAMU ALAIKUM
I am interested in marrying this sister, that my mother doesn't approve
off. My mother doesn't feel she is the right one for me. I am a virgin and the sister has
a long sexual history. But I can tell that she has changed her behaviors and is practicing
this deen better than i am. I would like to know, according to the Quran and Sunnah, is it
a good idea to marry this sister.
I am humbly awaiting your response
AS SALAAMU ALAIKUM | Praise be to Allah.You should treat your mother respectfully, and try to persuade her to
agree to your marrying this girl who has repented and is practising her religion. But if
your mother does not agree, and you cannot be patient and you fear that you will fall into
sin if you do not marry her, then it is still permissible for you to marry her. And Allaah
is the source of strength. |
Have I heard correctly that your rules of modesty require men to crouch or squat to urinate? I am wondering if it would be more polite not to use the urinal in a men's room if someone who I believe is Muslim is nearby at the wash basin. I know that for women the modesty laws are a lot stricter than for most Western women, and I respect Islamic women very much for that. I also don't want to offend Muslims if there is some way I may be acting in an immodest way, unknowingly, around them. Thank you in advance for your answer and may the blessings of health and peace attend you. | Praise be to Allah.First of all, we must thank you for your concern about the feelings of Muslims and your efforts to find out what may offend them so that you may avoid it. We are happy to provide you with a detailed answer to your question and more, in the hope that it may open the way to great good for you.
Among the signs of the greatness of the blessed Islamic Shari`ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden.
The Shari`ah is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration.
At the time of the Prophet (peace and blessings of Allah be upon him)), one of the polytheists said to the Prophet’s Companion, Salman al-Farsi (may Allah be pleased with him),: Your Prophet has taught you everything, even how to defecate! Salman said: Yes, he forbade us to face the qiblah when urinating or defecating (Reported by al-Tirmidhi, no. 16; he said it is a sahih hasan hadith; also reported in Sahih Muslim and elsewhere).
Islamic Shari`ah includes a number of rules and manners to be followed when answering the call of nature, including the following:
Not to face the qiblah (direction of prayer, i.e. the Ka`bah which was built in Makkah by Ibrahim, upon whom be peace, as commanded by Allah) when urinating or defecating. This is out of respect for the Qiblah and for the symbols and rituals of Allah. The Messenger of Allah (peace and blessings of Allah be upon him) said: When any one of you sits down to answer the call of nature, he should not face the qiblah or turn his back towards it. ( Muslim, 389)
He should not touch his penis with his right hand when urinating, because the Prophet (peace and blessings of Allah be upon him) said: When any one of you urinates, he should not hold his penis in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel. (Reported by al-Bukhari, 150)
He should not remove impurity with his right hand; the left hand should be used for this purpose, because of the hadith quoted above, and because the Prophet (peace and blessings of Allah be upon him) said: When any one of you wipes himself, he should not use his right hand. (Reported by al-Bukhari, 5199)
The Prophet’s wife, Hafsah (may Allah be pleased with her), reported that the Prophet (peace and blessings of Allah be upon him) used to use his right hand for eating, drinking, making wudu, getting dressed, and giving and taking things, and he used to use his left hand for other things. (Reported by Imam Ahmad; see also Sahih al-Jami’, 4912
Abu Hurayrah reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: When any one of you cleans himself, he should not use his right hand, he should use his left hand. (Reported by Ibn Majah, 308; see also Sahih al-Jami’, 322)
The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one's urine will come back on one's body or clothes, making them dirty. If a person can be sure of avoiding this, then it is permissible to urinate standing up .
A person should be concealed from the sight of others when answering the call of nature. The Messenger of Allah (peace and blessings of Allah be upon him) used to prefer to go behind a rise in the ground or a garden of date palms. (Reported by Muslim, 517)
If a person is out in an open space and cannot find anything to conceal him when he needs to answer the call of nature, he should move far away from the other people around him, because al-Mughirah ibn Shu'bah said: I was with the Prophet (peace and blessings of Allah be upon him) on a journey, when he felt the need to answer the call of nature, so he went far away. (Reported by al-Tirmidhi, 20; he said it is a sahih hasan hadith)
‘Abd-Allah ibn Abi Qurad said: I went out with the Messenger of Allah (peace and blessings of Allah be upon him) to an open space, and when he needed to answer the call of nature, he moved away. (Reported by al-Nasai, 16; see also Sahih al-Jami’, 4651)
A person should not uncover his `awrah (private parts) until after he has squatted close to the ground, because this is more concealing, as Anas (may Allah be pleased with him) reported: When the Prophet (peace and blessings of Allah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground. (Reported by al-Tirmidhi, 14; see also Sahih al-Jami’, 4652)
If a person is in a (modern) toilet, he should not lift his garment until he has closed the door and is out of sight of other people.
With regard to this point and the one before, it is worth noting that the habit of many people in the West and elsewhere, of urinating in a standing position in front of other people in public toilets (using urinals) is something which goes against good manners, modesty and decency, and is repulsive to anyone who possesses sound common sense and wisdom. How can anybody uncover in front of other people the `awrah (private parts) which Allah has placed between his legs to conceal it and commanded him to cover it? The idea that it should be covered is well established among all wise and decent people of all races. It is wrong in principle to build restrooms of this shameful type, where the users can see one another, thus making them worse than some kinds of animals whose habit is to conceal themselves from one another when urinating or defecating.
It is also good manners according to Shari`ah to recite certain adhkar (supplications) when entering or leaving the toilet , which are quite appropriate to the situation and place. Our Prophet (peace and blessings of Allah be upon him) taught us that when entering the toilet, we should say: Allahumma inni a’udhi bika min al-khubthi wal-khabaith (O Allah, I seek refuge with You from male and female devils). When leaving the toilet, he should say: Ghufranak (I seek Your forgiveness).
He should be careful to remove all impurity after answering the call of nature, because the Prophet (peace and blessings of Allah be upon him) warned against being careless in cleaning oneself after urinating : Most of the punishment of the grave will be because of urine. (Reported by Ibn Majah, 342; see also Sahih al-Jami’, 1202)
Ibn Abbas (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings of Allah be upon him) passed by two graves, and said: They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip. (Reported by al-Bukhari, 5592)
Any impurity should be washed or wiped three times or an odd number of times greater than three, according to whatever is needed to cleanse it, because `Aishah (may Allah be pleased with her) reported that the Prophet (peace and blessings of Allah be upon him) used to wash his posterior three times. Ibn ‘Umar said: We did this too and found it to be healing and cleansing. (Reported by Ibn Majah, 350; see also Sahih al-Jami’, 4993) Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: When anyone of you cleans himself (with stones or similar material) let him use an odd number. (Reported by Imam Ahmad; classed as hasan in Sahih al-Jami’, 375)
He should not use bones or dung to clean himself or wipe away the impurity, rather, he should use tissue, stones, and the like. Abu Hurayrah (may Allah be pleased with him) reported that he used to carry a vessel for the Prophet (peace and blessings of Allah be upon him) to do wudu and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, Who is that? He said: I am Abu Hurayrah. He said: Get me some stones I can use to clean myself, but do not bring me any bones or dung. So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, What is wrong with bones and dung? He said: They are the food of the jinn. (Reported by al-Bukhari, 3571)
A person should not urinate into stagnant water, because Jabir (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) forbade anyone to urinate into stagnant water (reported by Muslim, 423), and because this makes the water impure and harms those who use it.
A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them. Abu Hurayrah reported that the Prophet (peace and blessings of Allah be upon him) said: Fear the two things that bring curses. They asked, What are the two things that bring curses, O Messenger of Allah? He said: When a person relieves himself in the road where people walk or in the place where they seek shade. (Reported by Abu Dawud, 23; see also Sahih al-Jami’, 110)
One should not greet a person who is answering the call of nature , or return a greeting whilst one is answering the call of nature, out of respect to Allah by not mentioning His name in a dirty place . Jabir ibn ‘Abd-Allah reported that a man passed by the Prophet (peace and blessings of Allah be upon him) whilst he was urinating, and greeted him. The Messenger of Allah (peace and blessings of Allah be upon him) said to him: If you see me in this state, do not greet me, because if you do, I will not respond. (Reported by Ibn Majah, 346; see also Sahih al-Jami’, 575) The majority of scholars say that it is makruh (disliked) to speak in the restroom unnecessarily.
These are some of the rules and manners prescribed by the Shari`ah of Islam in this matter which is repeated many times a day by every person. If the Shari`ah has paid such minute attention to the details of such a mundane matter, what do you think it has to say about more important issues? Do you know of any other religion or system in the world that has brought laws like this? This is enough, by Allah, to prove its perfection and beauty, and the necessity of following it. We ask Allah to give us and you strength and to guide us all to the truth. May Allah bless our Prophet Muhammad.
For more, please see these answers: 161383 , 198463 , 286684 , 20620 , and 21895
And Allah knows best. |
I was once told that Rasulullah(saw) has said that visiting his grave after his death is the same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with Allah. But I'm worried that this might be 'shirk'. Please answer soon; I hope to go for an Umrah in the near future and visit his grave too, insya Allah. | Praise be to Allah.Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever visits me after I die, it is as if he visited me when I was still alive…” This is a hadith which many of the scholars of hadith judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz’ah. Al-Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the Prophet (peace and blessings of Allah be upon him). Al-Bukhari said: “This is not to be accepted or followed.”
Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): “Al-Azdi said: ‘Haaroon Abu Qaz’ah reports mursal ahadith from a man of Aal Haatib.’ I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”
Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahadith of al-Raafa’i al-Kabeer (2/266). He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134) about this hadith: “It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allah be upon him) said: ‘Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.’
[Reported by al-Bukhari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka’bah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?”
He also said (p. 133): “All of the ahadith about visiting his grave are da’eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported da’eef ahadith, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said in al-Da’eefah (no. 1021) about this hadith: it is baatil (false). He mentioned what is wrong with the hadith, namely the man who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadith, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this hadith is weak.”
He also said in al-Da’eefah (no. 47): “many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bid’ah), such as travelling solely for that purpose, because of the hadith “No one should set out purposely except to visit three mosques.” The hadith does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allah, whether it is a mosque, a grave or any other place. This is indicated by the hadith narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘Do not travel except to three mosques.’”
(Reported by Ahmad and others with a saheeh isnaad).
This clearly indicates that the Sahaabah understood the hadith to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allah be pleased with them. May Allah have mercy on the one who said:
“All goodness is in following those who went before (the salaf)
and all evil is in following the innovations of those who came later.”
In conclusion, travelling with the intention of visiting the grave of the Prophet (peace and blessings of Allah be upon him) is bid’ah and is haraam, because of the hadith which forbids travelling to worship in any place except the three mosques. As for visiting the grave of the Prophet (peace and blessings of Allah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophet’s Mosque as an act of worship and seeking to draw close to Allah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden.
And Allah knows best. |
As-salamu Alaikum,
Many sisters in our community have taken the names of their husbands without realizing that they should have kept their father's name. Should they change their name back to the father's name or is it allowed to keep the husband's name?
Also, if a person is born out-of-wedlock, should they carry their father's last name or their mother's last name? What is the evidence for this?
Jazak Allah Khair. | Praise be to Allah.It is not permitted for anyone to claim to belong to anyone other than his father. Imitating the kuffaar by dropping the wifes surname and giving her the husbands name is haraam; it is also a form of falsehood, and humiliation of the woman. Anyone who has done this must repent to Allaah and put it right by going back to her fathers name.
With regard to a child born out of wedlock, he should be given his mothers name and cannot be given the name of the adulterer. (For more information, see Question #1942 and 284). |
I know that it is haram to read horoscopes as only ALLAH knows what the future holds for us and since I have found this out, I have, Alhamdu Lilah, stopped reading my horoscope.
Is dream interpretation also haram or is it allowed? I dreamt that I was kidnapped and then I also dreamt that an aunt of mine who was eating curried crab gave me a hug.
The internet has a website on interpretation of dreams and me being kidnapped means that I will be put in an embarrassing situation and the hug from my aunt means that I will lose my lover. Is this true? Can you please comment? | Praise be to Allah.Are horoscopes haram?
Astrology , horoscopes, superstition and fortune-telling are all actions of ignorance which Islam came to show as false and to explain that they are acts of polytheism. This is because they involve depending on something other than Allah and believing that benefit and harm come from something other than Him, and believing the words of fortune-tellers and soothsayers who falsely claim to have knowledge of the unseen in order to cheat people of their money and change their beliefs.
Evidence for prohibiting zodiac signs in Islam
The evidence for that is the hadith narrated by Abu Dawud in his Sunan with a sahih isnad from Ibn 'Abbas (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever learns anything of astrology has learned a branch of witchcraft (al-sihr)…”
Al-Bazzar narrated with a sound chain of transmission from ‘Imran ibn Husayn that the Messenger of Allah (peace and blessings of Allah be upon him) said: “He is not one of us who practises augury or has it done for him, who tells fortunes or has his fortune told, or who practises witchcraft or has that done for him.” Whoever claims to know some matter of the unseen either is a fortune-teller or is acting like a fortune-teller in some sense, because Allah is the only One Who has knowledge of the unseen. Allah says (interpretation of the meaning);
“Say: ‘None in the heavens and the earth knows the Ghayb (Unseen) except Allah…’” [al-Naml 27:65]
How to avoid fortune-telling
My advice to everyone who has anything to do with these matters is to repent to Allah and ask for His forgiveness, and to depend only on Allah and to put their trust in Him in all their affairs, whilst following the practical means that are prescribed or permitted in shari’ah. They should give up these matters of jahiliyyah, keep away from them and avoid asking the people who practise them or believe what they say, out of obedience to AllahAllah and His Messenger (peace and blessings of AllahAllah be upon him), and in order to protect his commitment to Islam and his ‘aqidah (religious belief).
And Allah knows best. |
I have a certain amount of money. The whole amount is above the nisab.
However, part of it is in the trade business. In calculating the current year's Zakat, do I have to include the amount that's not back yet from the trade; or should I only calculate the Zakat upon what I currently have with me at this point of time. | Praise be to Allah.If one year has passed since you have possessed this wealth, you should pay zakaat on it, whether it is on hand or is invested in trade. If you have earned some profit on it, the zakat for that is due when the zakat on the original amount is due.
And Allah knows best. |
Salam,
One of my best friend is having lots of problems in life and due to this
she lost her happiness, satisfaction, peace of mind. I am very worried about her. Would
you please recommend me any duah so can she be happy again in her life. One more thing I
heard of 'Aiyat karema', a kind of vasifa, in this if someone read a specfic duah for
100,000 times then Allah will fullfill someone's problem. Idon't know if this is the
authentic way to pray to God. Can you please tell me any duah so I can pray for my friend.
I am very worried about her so please reply at your earliest convinence.
Please give some advice. Thanks | Praise be to Allah.There is no evidence to suggest that the Prophet
(peace and blessings of
Allaah be upon him) taught us to repeat any aayah or duaa or dhikr 100,000
times. To learn more about duaas that will relieve worries and distress,
please refer to the book .Alhomoom - Dealing with Worries and
Stress..." |
Is sex allowed during non daylight hours in the month of Ramadaan?? | Praise be to Allah.Intercourse with one’s spouse is allowed between maghbrib and fajr during Ramadaan, because Allaah says (interpretation of the meaning): “It is made lawful for you to have sexual relations with your wives on the night of the fasts. They are libaas [garments, body cover, screen] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of dawn), then complete your fast until the nightfall. And do not have sexual relations with them (your wives) when you are in I’tikaaf (spiritual retreat) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His aayaat (signs) to mankind that they may become al-muttaqoon (the pious).” [al-Baqarah 2:187]. |
Subsets and Splits