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It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Be different from the mushrikeen, trim the moustache and let the beard grow.” (Narrated by al-Bukhaari, 5892, Muslim, 601).  Question: what is the definition of the beard according to sharee’ah, which we are forbidden to shave?

Praise be to Allah. Shaykh Ibn Baaz (may Allaah have mercy on him) said:  The beard (al-lahyah) is that which grows on the cheeks and chin, as was explained by the author of al-Qaamoos. It is obligatory to leave the hair that grows on the cheeks and chin, and not to shave it or cut it.  May Allaah reform the affairs of all the Muslims.  Fataawa Islamiyyah, 2/325.  Shaykh Ibn ‘Uthaymeen said:  The definition of the beard (al-lahyah) as stated by the scholars of the (Arabic) language is the hair of the face, jawbone and cheeks, in the sense that everything that grows on the cheeks, jawbone and chin is part of the beard. Removing any part of it also comes under the heading of sin, because the Messenger (peace and blessings of Allaah be upon him) said: “Leave the beard alone” and “Let the beard grow.” This indicates that it is not permissible to remove any part of it, but the sin varies in degree; shaving is more serious than removing a part of it because it is a more extreme action and the one who shaves it more clearly goes against the command than the one who trims it.  Fataawa Hammah, p. 36  See also Question no. 8196.

Who are ahle-hadith?.

Praise be to Allah.The phrase Ahl al-Hadith (people of hadith) refers to a group who venerate the Sunnah and seek to propagate it. They adhere to the ‘aqeedah (beliefs) of the companions of the Prophet (peace and blessings of Allah be upon him). In seeking to understand their religion, they refer to the Quran and Sunnah and the interpretation of the best generations, unlike others who adhere to beliefs other than the ‘aqeedah of the righteous salaf and refer to human reasoning, tastes and what they see in dreams.  This group is the saved group, the victorious party, which many imams have stated is the group referred to in the words of the Prophet (peace and blessings of Allah be upon him): “A group of my ummah will continue to prevail, following the truth. They will not be harmed by those who humiliate them until the decree of Allah comes to pass when they are like that.” (Narrated by Muslim, 1920).  The imams, in the past and more recently, have said a great deal describing this group. We may chose from among them the following:  1 – al-Haakim said:  Imam Ahmad ibn Hanbal did well when he commented on this report by saying that the victorious group who will prevail until the Hour begins is “ashaab al-hadith” (the people of hadith). Who is more deserving of this description than people who follow the way of the righteous and follow in the footsteps of the salaf who came before us, and exposed the falsehood of the people of bid’ah (innovation) by basing their arguments on the Sunnahs of the Messenger of Allah (peace and blessings of Allah be upon him)?  Ma’rifat ‘Uloom al-Hadith, by al-Haakim al-Nisaboori, p. 2, 3  2 – al-Khateeb al-Baghdaadi said:  Allah has made these people – Ahl al-Hadith – the pillars of sharee’ah, and He has destroyed through them all abhorrent innovations. They are the trustees of Allah among His creation, the intermediaries between the Prophet (peace and blessings of Allah be upon him) and his ummah. They are the ones who are striving hard to protect his religion; their light is shining, their virtues are well known, the signs of their sincerity are obvious, their way is prevailing, and their evidence is supreme. Every group has its own focal point which is based on whims and desires, apart from the people of hadith, whose reference point is the Quran, whose evidence is the Sunnah and whose leader is the Messenger to whom they belong; they do not pay any attention to whims and desires, and they do not care about personal opinions. They are content with what is narrated from the Messenger, and they are the ones who are entrusted with it and they take care of it. They are the guardians and keepers of the faith, the vessels and bearers of knowledge. If there is a difference of opinion concerning a hadith, people refer to them, and what they rule is what is accepted and listened to. Among them are prominent faqeehs, great imams, ascetics who are well-known among their tribes, men who are known for their virtue, skilled reciters of Quran and good speakers. They are the majority and their way is the right way. Every innovator pretends to be following their path, and cannot dare to claim any other way. Whoever opposes them, Allah will destroy him, and whoever goes against them, Allah will humiliate him. They are not harmed by those who forsake them, and those who stay away from them will not prosper. The one who cares for his religion needs their help, the one who looks down on them is a loser, and Allah is able to support them."(Sharf Ashaab al-Hadith, p. 15)  3 – Shaykh al-Islam Ibn Taymiyah said:  Hence it is clear that the people who most deserve to be called the victorious group are “Ahl al-Hadith wa’l-Sunnah”, who have no leader to follow blindly apart from the Messenger of Allah (peace and blessings of Allah be upon him). They are the most knowledgeable of people concerning his words and deeds, the most able to distinguish between what is sound and what is not [of hadith]. Their imams have deep knowledge of that, they are the ones who understand its meanings and are the most sincere in following it. They accept it and believe in it, and act upon it. They show love to those who adopt it and they show enmity to those who oppose it. They are the ones who measure any idea against that which is proven in the Quran and Sunnah, so they never adopt any idea and make it one of the basic principles of their religion unless it is proven in that which the Messenger brought. Rather they make that which the Messenger brought, the Quran and Sunnah, the foundation and basis of their beliefs. With regard to the issues concerning which people dispute, such as the attributes of Allah, the divine decree, the threat of Hell, the names of Allah and the principle of enjoining what is good and forbidding what is evil, etc., they refer that to Allah and His Messenger. They examine the general ideas concerning which the different groups dispute, and whatever of these ideas is in accordance with the Quran and Sunnah, they approve of it, and whatever goes against the Quran and Sunnah, they reject it. They do not follow conjecture or whims and desires. For following conjecture is ignorance and following whims and desires without any guidance from Allah is wrongdoing."(Majmoo’ al-Fatawa, 3/347, 348).  We should note that Ahl al-Hadith includes everyone who follows the hadith of the Prophet (peace and blessings of Allah be upon him) and gives it precedence over all else, whether he is a scholar or an ordinary Muslim.  Shaykh al-Islam [Ibn Taymiyah] said:  We do not mean by Ahl al-Hadith only those who study it, write it down or narrate it, rather we mean anyone who takes care to memorize it, understand it and follow it, both inwardly and outwardly. The same may be said of “Ahl al-Quran” (the people of the Quran).  The basic quality of these people is their love of the Quran and hadith, referring to them and their meanings, and acting upon what they learn."(Majmoo’ al-Fatawa, 4/95) The imams have said a great deal on this matter. You can learn more by referring to the sources quoted above, as well as volume 4 of Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah.  See the response to question No. 206, 10554  And Allah knows best.

What about the case of one who is traveling by plane on a long trip and encounters janaba, and is not able to perform ghusl, and there is nothing on the plane that allows him to perform tayammum. If one waits until reaching the final destination, the time for salaat would be over (i.e., salaat that is not combinable with another salaat like fajr, or the time for combining the two salaat like dhuhr and asr would be over), since one may start travel before fajr and not arrive until after sunrise, or start travel before dhuhr and not arrive until after maghrib. So what should one do ?

Praise be to Allah.If we assume that he can not make ghusl on the airplane, then this is a case known to scholars of fiqh as the case of the one faqid al-tahoorain "missing the two purifications" (i.e. water for wudu' and soil for tayammum), and their sayings in this matter differ. Imam Ahmad and the majority of narrators say that the person should pray in his impurity, since this is what is within his capability and ability, and that Allah does not burden a soul more than it can bear. The evidence in this situation is what Imam Muslim narrated in his authentic collection of hadith that the Prophet (peace be upon him) sent some people to search for a necklace that Aa'isha had lost, during which the time for prayer had entered, so they prayed without wudu' (due to the absence of water). Afterwards they went to the Prophet (peace be upon him) and mentioned this situation to him. The verse allowing tayammum was then revealed. Sahih Muslim 367 The Prophet (peace be upon him) did not disapprove their action and did not command them to repeat the prayer. A similar situation can happen to patients that cannot move their limbs completely (a paralyzed person who has no one to assist him) or prisoners in some cases of being tied-up or hung-up. The intention is one's prayer should performed and not delayed from its prescribed time depending on his situation and one is not required to repeat it. This is the most appropriate, as Allah did not burden us with religion.

The way of slaughtering animals that is used in many countries is to strike the animal on the head or stun it with an electric shock, then slaughter it after that. Is slaughtering in this manner permissible? Please note that some people say that there is no text in the Quran that forbids stunning animals.

Praise be to Allah.Is stunning halal?  If stunning with a blow to the head or an electric shock kills the animal and it dies before being slaughtered properly, then it is mawqudhah (killed by a violent blow) and it cannot be eaten even if its neck is cut after that. Allah has forbidden it in the verse where He says (interpretation of the meaning):  “Forbidden to you (for food) are: Al-Maytah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow.” [al-Maidah 5:3] The scholars of Islam are unanimously agreed that such meat is forbidden. But if it is still alive after being stunned in the manner described and is slaughtered properly, then it is permissible to eat it, because Allah says at the end of the verse, with regard to animals that are strangled, dealt a violent blow, suffer a headlong fall, are gored by horns or partly devoured by wild beasts (interpretation of the meaning):  “unless you are able to slaughter it (before its death).” [al-Maidah 5:3]  So Allah excludes from these forbidden types of meat those that are reached when still alive and slaughtered in the proper manner. They may be eaten because of the effect of proper slaughter, unlike those that die by being stunned before being slaughtered, in which case slaughtering does not render them permissible. Thus it is known that the Quran does forbid animals that have been stunned if they die as a result of that stunning before being slaughtered properly, because the animal that is stunned has suffered a violent blow, and Allah has stated in this verse that such an animal is haram unless it is reached while it is still alive and slaughtered in the proper manner.  Is stunned meat halal? It is haram to stun an animal by striking it or giving it an electric shock etc, because that causes suffering to the animal, and the Prophet (peace and blessings of Allah be upon him) forbade causing suffering and tormenting them, and he enjoined kindness and goodness in general terms, and with regard to slaughter in particular. Muslim narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Do not take anything in which there is a soul as a target.” And Muslim narrated that Jabir ibn ‘Abd-Allah (may Allaah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade tormenting any kind of animal to death. Muslim also narrated from Shaddad ibn Aws (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Allah has decreed kindness (or proficiency) in all things. So when you kill, kill well, and when you slaughter, slaughter well. Let one of you sharpen his blade and spare suffering to the animal he slaughters.”   If it is not easy to slaughter animals unless they have been stunned by a method that will not kill them before they are slaughtered, then it is permissible to stun them and slaughter them whilst they are still alive, in cases of necessity.  For more, please see this category: Food and Nourishment  And Allah knows best.

Is it permissible for Muslims to take part in their festivals, such as Christmas?

Praise be to Allah.It is not permissible for the Muslim to join the kuffaar in their festivals and to express joy and happiness on these occasions, or to take the day off work, whether the occasion is religious or secular, because this is a kind of imitating the enemies of Allaah, which is forbidden, and a kind of co-operating with them in falsehood. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” And Allaah says (interpretation of the meaning):  “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”[al-Maa'idah 5:2] We advise you to refer to the book Iqtidaa’ al-Siraat al-Mustaqeem by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), for it is very useful on this topic. [Translator’s note: This book is available in English under the title “The Right Way,” published by Darussalam, Riyadh].  And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Are kashf and ilham true in the light of islam? Sufis every time claim to have the knowledge of the unseen and they call it as kashf and ilham. Some people justify this by saying that when umar (ra) was once giving khutba he told that there is an army in the battlefield. Kindly explain.

Praise be to Allah.Firstly:  The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.                                  Shaykh al-Islam Ibn Taymiyah said:  We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf.  But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like.  The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf.  With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources.  Al-Safadiyyah, p. 187-189  Ibn al-Qayyim said:  Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one's own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known.  Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah.  Madaarij al-Saalikeen, 3/227, 228  Secondly:  What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them.  Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110  This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah).  Thirdly:  With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case.  Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf.  Shaykh al-Albaani (may Allaah have mercy on him) said:  There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts?  I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning):  “(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen). Except to a Messenger (from mankind) whom He has chosen” [al-Jinn 72:26-27]?  Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16).  This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning):  “No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve. Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)” [Yoonus 10:63] And the poet said:  “If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah, then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.”  Al-Silsilah al-Saheehah, 3/102-104  And Allaah knows best.

About the Hadeeth of the Prophet (PBUH) how we would make his Waduu for prayer before sleeping, if i still have Waduu from Salat Al-Ishaa, can I go to sleep with this Waduu, or should I do it again before I sleep?

Praise be to Allah.Doing wudoo’ before going to sleep is one of the things which is it recommended to do before going to sleep.  A hadeeth was narrated to this effect, in which the Prophet (peace and blessings of Allaah be upon him) said: “When you go to bed, do wudoo’ as for prayer.” (Narrated by al-Bukhaari, 247; Muslim 2710).  Ibn Hajar said: The apparent meaning is that it is mustahabb for everyone who wants to go to sleep to renew his wudoo’, even if he already has wudoo’. It may be interpreted as applying only to the one who has broken his wudoo’.  Al-Nawawi said: if a person has wudoo’, that is sufficient for him, because the point is to go to sleep having wudoo’, lest he die in his sleep, and so that his dreams will be more true, and so that the Shaytaan will be less likely to play with his dreams and terrify him.

A muslim work at film development store, his job is taking film from customer put it in the machine to be devolpe. Is his income halal or not?

Praise be to Allah.This ruling needs to be divided into categories. If he is developing pictures which people need for necessary reasons or for some reason which will serve the general interest, then it is permissible to develop these pictures and take that as a profession and a source of income, because whatever is permitted for reasons of necessity or serving the common interest, it is permissible to deal in it in all kinds of transactions and contracts. What is permitted in essence for reasons of necessity, it is also permitted to take its price. This kind of pictures and the cameras and machines used for them are a means of serving a necessary purpose which people need, and the means are subject to the same rulings as the ends, provided that this is only done as much as is necessary and as is needed to serve those needs and achieve that interest only, based on the principle “actions based on necessity should measued by that necessity.” The second type of pictures are those for which there is no need and which do not serve any purpose. The most correct view concerning these pictures is that they are haraam and that it is not permissible to keep these pictures. Therefore it is haraam to develop these pictures. See Ahkaam al-Tasweer by Muhammad Waasil, p. 602.  See also the answer to Question # 3243 concerning the earnings of one who makes images. And Allaah knows best.

if at the time of asr with a jamaa'ah a person enters the salah thinking that he's praying dhuhr and during the salah he realizes that its actually asr, what should he do when his niyaa(intention) changes during that prayer.  Does he have to cut the prayer at that point and make a new takbeeratul ihram?

Praise be to Allah.This question refers to one of two scenarios:  The first scenario is where the questioner has prayed Zuhr then he joins them to pray ‘Asr with the intention of praying Zuhr because he has forgotten, then during the prayer he remembers that this prayer is ‘Asr. In this case it is not correct for him to change his intention by now intending to pray ‘Asr. Rather he should stop praying, then say Allahu akbar and re-join the prayer with the imam, with the intention of praying ‘Asr. That is because the intention is a condition of the prayer’s validity. The basis for this (i.e., for the intention being required for prayer) is that whoever changes his intention for one specific prayer, whether it is fard (obligatory) or naafil (supererogatory), to another specific prayer, the prayer he originally intended to pray becomes invalid and cannot be counted as the other prayer for which he changed his intention. Rather he should stop praying the prayer that he initially intended, then say takbeerat al-ihram (say “Allahu akbar” to start a prayer) with the intention to pray the other prayer. And Allah knows best. See al-Sharh al-Mumti’, 2/296.  The second scenario is where he has not prayed Zuhr at all, and he comes to the mosque and finds them praying ‘Asr.  Shaykh Ibn Baaz (may Allah have mercy on him) was asked: if a person has missed a prayer, such as Zuhr, then he remembers it when the iqaamah for ‘Asr prayer has been given, what should he do? He replied: What is prescribed for such a person is that he should pray with the current jamaa’ah (congregation), but with the intention of praying Zuhr, then he should pray ‘Asr after that, because it is obligatory to pray the prayers in the correct order, and that obligation is not to be ignored for fear of missing the prayer in congregation.  Elsewhere, he said: the difference of intention between the imam and the one who is praying behind him does not matter, according to the correct scholarly view.  And Allah knows best.  Fataawa al-Shaykh Ibn Baaz (may Allah have mercy on him), vol 12, p. 190-191.

My question is regarding the following hadith concerned with wiping over one's socks while in a state of taharah (purity):  Ibn Khuzayma said that according to Hadith narrated by Safwan Ibn ‘Assal, "the Prophet (peace and blessings be upon him) ordered us to wipe over khuff if we put them on in a state of purification, for 3 days during travelling and for one day and night in residency "  My question is that can I assume the statement 'one day and one night' in the hadith to mean 24 hours, and if so can I put my socks on in a state of taharah on at ANY TIME and wipe over them when I do wudu as long as the total period of time I have them on for is 24 hours?  For example, can I put them on 11pm one day and wipe over them when I do wudu up until 11pm the following day? Also please could you tell me exactly which area of the socks has to be wiped over? I know that it is not permissible to wipe over the soles of the socks but do we have to wipe the sides and the back of our socks as well as the front of the socks? Please reply as this would make my life a lot easier and also because I have sensitive skin. My ignorance of the matter leads to a lot of waswas and dissatisfaction.

Praise be to Allah.When to start wiping over socks With regard to the beginning of the period when one may wipe over the slippers or socks , it begins from the first time one wipes over them after breaking one’s wudu, not from the moment one puts them on.  How to wipe over socks in wudu The way in which one wipes over them is to put one’s wet fingers on the toes then pass them over the feet to the shin; the right foot should be wiped with the right hand and the left foot with the left hand. The fingers should be spread when wiping and it should not be repeated. (See al-Mulakhkhas al-Fiqhi by al-Fawzan, 1/43).  Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said:  “This means that what should be wiped is the top of the sock, passing one's fingers from the toes to the shin only, and one should wipe with both hands over both feet together, i.e., the right hand should wipe the right foot and the left hand should wipe the left foot at the same time, just as one wipes the ears, because this is the apparent meaning of the Sunnah, as al-Mughirah ibn Shu’bah said, ‘Then he wiped them both.’ He did not say that he started with the right, rather that he ‘wiped them both’. So this is the apparent meaning of the Sunnah. If we assume that he cannot use one of his hands, then he should start with the right before the left. Many people wipe the right foot with both hands then the left foot with both hands, but there is no basis for this as far as I know. No matter how it is done, wiping the top of the slipper (or sock) is sufficient but what we have said here is best.” (See Fatawa al-Marah al-Muslimah, vol. 1, p. 250)  You should not wipe the sides or back of the sock because there is no report concerning that.  Shaykh Ibn ‘Uthaymin said: “Someone may say that it is the bottom of the slipper or sock that should be wiped, because this is what is in contact with dust and dirt. But if we think about it we will see that wiping the top of the sock is what makes sense, because this wiping is not for the purpose of cleaning, rather it is an act of worship; if we were to wipe the bottom of the sock that would make it more dirty.” And Allah knows best. (See al-Sharh al-Mumti’ by Ibn ‘Uthaymin, vol. 1, p. 213) For more, please see these answers: 20431 , 45535 , 309691 and 95230 . And Allah knows best.

How sound is the following hadeeth, which was narrated by Abu Dawood and others: “Forgive the people of good character for their mistakes”? I have read that some people are not sure about it because it contradicts the Qur’aan and its verses which call for equality and justice.

Praise be to Allah. This hadeeth was narrated by Imam Ahmad, Abu Dawood, al-Nasaa’i, al-Bayhaqi and others from ‘Aa’ishah (may Allaah be pleased with her), who said that the Prophet (peace and blessings of Allaah be upon him) said: “Forgive the people of good character for their mistakes, except in cases of hadd punishments.”  It has other isnaads which are not free of faults, but when taken together render the hadeeth hasan.   What is meant by the hadeeth is that it is recommended not to take people of good character to task if they slip up or make mistakes which are out of character, except in cases where a hadd punishment is required and news of the sin reaches the ruler, in which case the hadd punishment must be carried out.  What is meant by “people of good character” is ordinary people who possess an honourable attitude and other praiseworthy characteristics, those who are always obedient and are known for their good character, but who may slip sometimes and commit sins. This meaning was narrated by Ibn al-Qayyim (may Allaah have mercy on him) who said: The Prophet (peace and blessings of Allaah be upon him) did not call the pious who worship a great deal “people of good character” and this phrase is not used in the words of Allaah or His Messenger to describe the obedient and pious. It seems that it refers to those who are respected among the people for their status and high position. Allaah has singled them out for a kind of honour above others of their kind, meaning that if a person is modest and of good character, but then he slips up and the Shaytaan overpowers him briefly (and makes him do something out of character), we should not hasten to rebuke him and punish him, rather his mistake should be forgiven, provided that it does not involve transgressing one of the sacred limits of Allaah (for which a hadd punishment is required), because the hadd punishment must be carried out regardless of whether the one who deserves it is regarded as honourable or ignoble. The Prophet (peace and blessings of Allaah be upon him) said: “Those who came before you were destroyed because if a nobleman among them stole they would let him off, but if a weak and insignificant person stole they would carry out the punishment on him. By Allaah, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.” Saheeh – agreed upon. This highlights one of the wonderful aspects of this perfect sharee’ah.  End quote.  From the above it may be understood that the meaning of this hadeeth does not contradict the principle of equality and justice in Islam, rather it encourages overlooking sins and mistakes that are not subject to hadd punishments if they are committed by people who do not ordinarily do such things, and if not imposing a ta’zeer punishment will not lead to further trouble.

If a mother cleans her baby and touches something impure (najasah), is her wudu invalidated thereby?

Praise be to Allah.The things that invalidate wudu are well known, and are mentioned in the answer to question no. 14321 .  Touching something impure is not one of them. But if a person touches something impure, it is not permissible for him to pray until he has washed it off.  Shaykh Ibn Baz (may Allah have mercy on him) was asked:  What is your opinion concerning a doctor whose work sometimes involves looking at the `awrah of the patient and touching it for the purpose of medical examination? Sometimes when doing surgery the doctor has to work in an environment that is filled with blood and urine. Is it obligatory to renew wudu in this situation or is it better to do so?  He replied:  “There is no sin in the (male) doctor touching a man’s `awrah in cases of necessity or touching it for the purpose of treatment , whether that is the `awrah at the front or the back. He may look at it or touch it in cases of necessity. Also it does not matter if he touches blood if he needs to during surgery, whether to remove it or to check on the state of the wound. But he should wash his hands afterwards to remove whatever has gotten onto them. Touching blood or urine does not invalidate wudu, but if he touches the awrah, whether at the front or the back, his wudu does become invalidated. But touching blood , urine or other impure substances does not invalidate wudu, rather he has to wash them off.” (Majmu’ Fatawa Ibn Baz, 6/20) For more, please see these answers: 111812 , 976 , 163825 , and 136524 . And Allah knows best.

The Islamic life is the best life that a person could live, but sometimes things get so difficult that I feel that I have no hope of carrying on.

Praise be to Allah.You have done well by realizing that the Islamic life is the best life that a person could live. This is a great truth which few people understand, let alone become convinced of. Allah has stated that in more than one place in his Book.  Allah says (interpretation of the meaning):  “Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)” [al-Nahl 16:97] And Allah has stated that whoever turns away from faith in Allah and remembrance of Him exposes himself to a life of hardship and misery, as He says (interpretation of the meaning):  “But whosoever turns away from My Reminder (i.e. neither believes in this Qur’aan nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.” 125. He will say: ‘O my Lord! Why have you raised me up blind, while I had sight (before).’ 126. (Allah) will say: ‘Like this: Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell‑fire, away from Allah’s Mercy).’ 127. And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allah) and believes not in His Messengers, and His revealed Books, like this Qur’aan], and believes not in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord; and the torment of the Hereafter is far more severe and more lasting” [Ta-Ha 20:124-127] Once you have understood this, and it has become deeply rooted in your heart and you are at peace with it, then you will know that Allah has not created this universe, with the earth and the heavens, the seas and the rivers, the mountains and plains, the oases and the deserts, except for your sake, O poor, weak creature. Allah says (interpretation of the meaning):  “He it is Who created for you all that is on earth” [al-Baqarah 2:29] Then you will realize that the great purpose for which you exist in this world is to worship your Lord and Creator, Who has created all things well:  “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56 – interpretation of the meaning] He has only created life and death in order to test His slaves in their performance of this duty of worship:  “Who has created death and life that He may test you which of you is best in deed.  And He is the All‑Mighty, the Oft‑Forgiving” [al-Mulk 67:2 – interpretation of the meaning] Then Allah honoured His slaves and promised those who do good in this world that in the Hereafter theirs will be Paradise as vast as the heavens and the earth, in which is that which no eye has ever seen, no ear has ever heard, nor has it ever entered the mind of man. By the same token, He has warned those who do evil and neglect His rights over them that theirs will be a blazing Fire, in which they will neither live nor die, in which He has created all kinds of punishments and torments, hearing of which would turn a child’s hair white, let alone seeing them and suffering them. We ask Allah to keep us and you safe from that… ameen.  Once you know this with certainty, then you will know that succeeding in this test is a serious matter which can only be achieved with a measure of effort and hardship which requires patience and forbearance. But this is hardship which passes swiftly and difficulty which soon comes to an end, because it is followed by eternal rest and happiness. So what is an hour of hardship and a moment of pain when compared to that eternal delight. We ask Allah to bless us and you with His grace and Paradise…ameen.  You should also note – may Allah guide you – that the more religious commitment becomes something strange and the fewer people there are who truly adhere to it – as is the situation nowadays – the more difficult it becomes to remain steadfast. It is hard to be different from the vast majority of people. Hence Allah in His wisdom increases the reward of the sincere believers who remain steadfast in adhering to the truth, those who give precedence to pleasing Him over everything else and sacrifice that which is most precious to them for the sake of achieving that. In Saheeh Muslim (145) it is narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Islam started as something strange and will go back to being something strange as it began. So glad tidings to the strangers.”  In Sunan al-Tirmidhi (3058) it is narrated from Abu Tha’labah al-Khushani (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “After you there will come days during which being patient will be like holding on to a live coal. The one who strives during those days will have a reward like that of fifty men who strive as you do.” According to another report: It was said: “O Messenger of Allah, the reward of fifty men like them or like us?” He said: “No, the reward of fifty men like you.” Classed as saheeh by al-Albani in Saheeh al-Targheeb wa’l-Tarheeb, 3172  These ahaadeeth and others indicate that at the end of time, there will be many evil and corrupt people, and few who are good and righteous and fear Allah. That is because there will be so much fitnah (temptation and tribulation) and because sin and temptation will be so widespread that adhering to Islam will become something strange and may even become something strange among the Muslims themselves.  These ahaadeeth also indicate that adherence to Islam is not something easy, rather it is like holding on to a live coal. What will help a person to do that, after guidance from Allah, is being patient in adhering to this path until he meets his Lord not being negligent or heedless, so he will meet a Lord Who is pleased with him and not angry with him, and will give him a great and much-multiplied reward. If a person truly understands this, he will regard as insignificant whatever he encounters for the sake of that which is waiting for him with his Lord, by the will and grace of Allah.  What we have said applies if you feel that things are too difficult for you and you fear that your patience is weak and that you are slipping and not remaining steadfast.  However, if you are feeling that you have no hope of spreading this Islamic life that you live among those who are around you, and bringing them back to Islam as you are obliged to do, because of the opposition and resistance that you encounter, you should know that every step that you take in that direction is a victory and an act of charity. A good word is a charity, and you do not know when a word that you have spoken may take effect in the heart of the one who hears it and be of some benefit to him, even if that is after some time. So you should not give up hope that it will do some good one day.  “And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah” [al-A’raaf 7:164] Beware of letting despair enter your heart. Allah says (interpretation of the meaning):  “Certainly no one despairs of Allah’s Mercy, except the people who disbelieve” [Yoosuf 12:87] Beware of despair for it is misguidance:  “And who despairs of the Mercy of his Lord except those who are astray?” [al-Hijr 15:56] Remember that your efforts will never be lost, so long as you remain on the right path. The point where your life ends, this is your destination:  “He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely, incumbent upon Allah. And Allah is Ever Oft‑Forgiving, Most Merciful” [al-Nisa’ 4:100] Then will come the turn of those who come after you, to take the flag from you and continue the rest of the journey. How many of this ummah are still left: “Allah will continue to plant new people in this religion and use them in His obedience.” Narrated by Ibn Maajah and classed as hasan by al-Albani in Sunan Ibn Maajah, 1/5.  Be certain of the promise of Allah to this ummah of support and help:  “And indeed We have written in Az‑Zaboor [i.e. all the revealed Holy Books the Tawraat (Torah), the Injeel (Gospel), the Psalms, the Qur’aan] after (We have already written in) Al‑Lawh Al‑Mahfooz (the Book that is in the heaven with Allah) that My righteous slaves shall inherit the land (i.e. the land of Paradise)” [al-Anbiya’ 21:105] “This matter (i.e., Islam) will reach as far as the day and night reach, and Allah will not leave any house of mud or hair but He will bring this religion into it … and Allah will bring glory to Islam and humiliation to kufr.” Narrated by Ahmad and classed as saheeh by al-Albani in al-Silsilah al-Saheehah, 32.  I urge you to remain steadfast in your religious commitment and not to turn away from it despite the many fitnahs and temptations and the many obstacles. Remember that the good end will be for those who fear Allah (the pious).  You should strive to find all means that will help you to remain steadfast in adhering to the religion of Allah. On this website you will find an essay which describes ways and means of remaining steadfast in Islam. I advise you to read it and study it.  In conclusion I would like to leave you with these great verses from the Book of Allah which He revealed to His slave Muhammad (peace and blessings of Allah be upon him) to be a healing for the believers’ hearts and a remedy for their ills. Read them and ponder them, and if you can look up the commentary on them in one of the books of Tafseer such as the Tafseer of Shaykh ‘Abd al-Rahmaan ibn Sa’di or Tafseer Ibn Katheer (may Allah have mercy on him) then that will be good.  Allah says (interpretation of the meaning):  “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allah?’ Yes! Certainly, the Help of Allah is near!” [al-Baqarah 2:214] “Alif‑Laam‑Meem. [These letters are one of the miracles of the Qur’aan, and none but Allah (Alone) knows their meanings.] 2. Do people think that they will be left alone because they say: “We believe,” and will not be tested. 3. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test)” [al-‘Ankaboot 29:1-3] “And for those who believe (in the Oneness of Allah and the other articles of Faith) and do righteous good deeds, surely, We shall make them enter with (in the entrance of) the righteous (in Paradise). 10. Of mankind are some who say: ‘We believe in Allah.’ But if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah’s punishment; and if victory comes from your Lord, (the hypocrites) will say: ‘Verily, we were with you (helping you).’ Is not Allah Best Aware of what is in the breasts of the ‘Aalameen (mankind and jinn)” [al-‘Ankaboot 29:9-10]  “And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter. That is the evident loss” [al-Hajj 22:11]  “Verily, those who say: ‘Our Lord is Allah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’” [Fussilat 41:30]  “Verily, those who say: ‘Our Lord is (only) Allah,’ and thereafter stand firm (on the Islamic Faith of Monotheism), on them shall be no fear, nor shall they grieve. 14. Such shall be the dwellers of Paradise, abiding therein (forever) a reward for what they used to do” [al-Ahqaaf 46:13-14] And there are other verses which encourage us to remain steadfast in our religious commitment and describe what Allah has promised to the sincere believers. The Book of Allah is filled with verses which state this and explain it in the most eloquent manner. So I advise you to read and ponder the Qur’aan. By Allah’s Leave you will find in it the best help in remaining patient and not despairing or finding the way too long. For this world will quickly come to an end, then each person will find that which he has sent on ahead with his Lord; it is good, all well and good, but if it is bad then the outcome will be bad:  “On the Day when every person will be confronted with all the good he has done, and all the evil he has done, he will wish that there were a great distance between him and his evil. And Allah warns you against Himself (His punishment) and Allah is full of kindness to (His) slaves” [Aal ‘Imraan 3:30] I ask Allah to open your heart to goodness and to make you steadfast in adhering to the truth until You meet Him. May he divert all evil away from you, for He is All-Hearing, Ever Near. And Allah knows best.  May Allah send blessings and peace upon His slave and Prophet Muhammad and upon his family and companions.

Many of those who build mosques make landscaped gardens on the waqf land around the mosque to make it look beautiful and to provide shade. Is this permissible?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him) and he answered:  If that does not take space away from the worshippers, and it is not spending money that was endowed to the mosque in a waqf, and that the mosque needs it or there are people who need it, then there is nothing wrong with that being an adornment to the mosque.  And Allaah knows best.

One of the khateebs said in his Friday khutbah that we have to strive to acquire the attributes and characteristics of Allaah. Is there a correct way of interpreting this sentence, and is there anyone who has said this before?.

Praise be to Allah.This sentence is not appropriate, but there is a correct way of interpreting it, which is that we are encouraged to strive to acquire the characteristics implied by the attributes and names of Allaah. That means looking at the attributes which it is befitting for a created being to acquire the characteristics implied by them, unlike the attributes which belong only to Allaah, such as His being the Creator, the Provider, the One God, etc.  These are characteristics which a created being cannot acquire, and it is not permissible for him to lay claim to them or similar names. Rather what is referred to is the attributes which Allaah likes for His slaves to acquire the characteristics implied thereby, such as knowledge, strength, mercy, forbearance, generosity and forgiveness, etc. So Allaah is All-Knowing and loves those who are knowledgeable; He is Strong and He loves the strong believer more than He loves the weak believer; He is Generous and loves those who are generous; He is Merciful and He loves those who show mercy; He is Forgiving and loves forgiveness, etc. But when applied to Allaah, these attributes are more perfect and greater than when applied to any created being, because there is nothing like unto Allaah in His attributes and actions, just as there is nothing like unto Allaah in His Essence. Rather it is sufficient for a person to have a share in the sense of these attributes, in a manner that suits him and within the limits set by sharee’ah. If his generosity oversteps the mark, then he becomes a spendthrift; if his mercy oversteps the mark, then he will not carry out the punishments dictated by sharee’ah; if his forgiveness transgresses the limits set by sharee’ah, then it is inappropriate. This was stated by the great scholar Ibn al-Qayyim in his books ‘Uddat al-Saabireen and al-Waabil al-Sayyib, and in other books such as al-Madaarij and Zaad al-Ma’aad. There follows what he said in al-‘Uddah and al-Waabil:  In al-‘Uddah (p. 310) he said: “Because Allaah is indeed the Appreciative (al-Shukoor), the most beloved of His creation to Him are those who have the characteristic of gratitude (al-shukr), just as the most hated of His creation to Him are those who are lacking in this characteristic or who have the opposite characteristic. This applies to His Beautiful names: the most beloved of His creation to Him are those who have the characteristics implied by His names, and the most hated of His creation to Him are those who have the opposite characteristics. Hence He hates those who are ungrateful, those who do wrong, those who are ignorant, hard-hearted, miserly, cowardly and ignoble. He is Beautiful and loves beauty; He is All-Knowing and loves those who have knowledge; He is Merciful and loves those who show mercy; He does good and loves those who do good; He is the Concealer and loves those who conceal; He is Powerful and condemns those who act helpless, and the strong believer is more beloved to Him than the weak believer; He is forgiving and loves forgiveness; He is One and He loves that which is odd-numbered; everything that He loves is connected to His names and attributes; and everything that He hates is the opposite of that.”  He said in al-Waabil (p. 543 of Majmoo’at al-Hadeeth): “Generosity is one of the attributes of the Lord, for He gives and does not take, He feeds and is not fed, He is the most generous of those who are generous. The most beloved of His creation to Him are those who seek to acquire the characteristics implied by His attributes. For He is Generous and loves those among His slaves who are generous; He is All-Knowing and loves those who have knowledge; He is All-Powerful and loves those who are courageous; He is Beautiful and loves beauty.”  I hope that what we have mentioned will be sufficient and will serve the intended purpose. I ask Allaah to help us all to understand His religion and to fulfil our duty towards Him, for He is All-Hearing, Ever Near.

What is the ruling on those who say that shaving the beard and making one's garment shorter are trivial matters and are not basic principles of religion, or those who laugh at those who do these things?.

Praise be to Allah.This suggestion is serious and is a grievous mistake. There are no trivial issues in Islam, rather all of it is serious and is aimed at guiding man to the best way. It is divided into basics and minor issues, and the issues of the beard and shortening the garment come under the minor issues, not basic issues. But it is not permissible to call any of the issues of religion insignificant. There is the fear that the person who says such a thing by way of belittling or mocking may be apostatizing from his religion thereby, because Allaah says (interpretation of the meaning):  “If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’ Make no excuse; you disbelieved after you had believed” [al-Tawbah 9:65-66] The Messenger peace and blessings of Allaah be upon him) is the one who enjoined letting the beard grow and trimming the moustache; it is essential to obey him and to heed his commands and prohibitions in all matters.  Abu Muhammad ibn Hazm narrated that there was scholarly consensus that letting the beard grow and trimming the moustache is something obligatory, and undoubtedly happiness, salvation, pride, honour and good consequences lie in obeying Allaah and His Messenger, and doom, loss and bad consequences lie in disobeying Allaah and His Messenger. Similarly, wearing one’s clothes above the ankles is obligatory because of the words of the Prophet (peace and blessings of Allaah be upon him): “Whatever part of the lower garment hangs below the ankles is in the Fire.” (Narrated by al-Bukhari in his Saheeh). And he (peace and blessings of Allaah be upon him) said: “There are three to whom Allaah will not speak on the Day of Resurrection, nor even look at them or praise them, and theirs will be a painful torment: the one who lets his lower garment hang below his ankles; the one who reminds others of things he has given to them; and the one who sells his product by means of false oaths.” (Narrated by Muslim in his Saheeh). And he (peace and blessings of Allaah be upon him) said: “Allaah will not look at the one who lets his garment drag out of pride.” (Agree upon).  So the Muslim man must fear Allaah by shortening his garment above the ankles, whether it is a galabiyah, an izaar (lower garment, waist-wrapper), pants or abayah (cloak), and not letting it come down below his ankles. It is better if it comes to mid-calf length. If the isbaal (letting the garment hang below the ankles) is done because of pride or arrogance, the sin is more serious;  if it is because of carelessness and not because of pride, it is still an evil action and the one who does it is a sinner according to the more correct of the two scholarly views, but his sin is less serious than the sin of one who does it out of pride. Undoubtedly isbaal is a means that leads to arrogance even if the one who does claims that he is not doing it out of pride, because the warning in the ahaadeeth is general, so it is not permissible to take this matter lightly.  With regard to the story of al-Siddeeq (Abu Bakr), when he said to the Prophet (peace and blessings of Allaah be upon him), “My izaar (lower garment) slips down unless I pay attention to it”, and the Prophet (peace and blessings of Allaah be upon him) said to him, “You are not one of those who do it out of arrogance,” this applies to those whose case is like that of Abu Bakr with regard to their garment slipping down by mistake, not because of arrogance, but they still try not to let that happen. As for those who let their garment drag deliberately, this warning applies to them but not to people like Abu Bakr.  As well as the warning mentioned above, isbaal (letting the garment hang below the ankle) is also a kind of extravagance and exposes the garment to dirt and impurities, and it is an imitation of women. All of that dictates that the Muslim should protect himself from that. And Allaah is the Source of strength and the Guide to the straight path.

I had a sister who was married and had three children. She was always having arguments with her husband, and she also had a disagreement with her father. The reason was that her husband treated her very harshly, which made her leave the house and go to the house of her mother, who was divorced and was married to someone else. Her mother’s husband also treated her badly. I – her brother – went and got her an apartment where she could live with me, but she often used to go to her mother. One time her mother’s husband forced her to go and leave her children with her husband, and she did that just to please her mother. One day there was an argument between her and her mother’s husband, and she went to her apartment, very upset about the calamities that had befallen her and the fact that her children had been taken away. She went and took some pills from the fridge and swallowed them all in an attempt to end her life. I took her to the hospital and had her treated. Before she died, she realized that she was about to die and she repented and started to pray a great deal for forgiveness for what she had done. She asked us to pray for forgiveness for her. Allaah willed that she should pass away. What is her situation now? Is it permissible for me to give charity and perform Hajj on her behalf? Please note that I vowed to do these actions all my life in sha Allah.

Praise be to Allah.So long as your sister repented to Allaah for what she did of trying to commit suicide, there is the hope that she may be forgiven. Repentance wipes out what came before it, and the one who repents from sin is like one who did not sin at all, as was narrated in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him). If you give in charity on her behalf or pray for forgiveness for her or make du’aa’ for her, that is good; it will benefit her and you will be rewarded for it. You have to fulfil the vows you made to do those acts of worship, because Allaah has praised those who fulfil their vows in the verse in which He praises the righteous:  “They (are those who) fulfil (their) vows, and they fear a Day whose evil will be wide-spreading” [al-Insaan 76:7 – interpretation of the meaning] And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to obey Allaah, let him obey Him, and whoever vows to disobey Allaah, then he should not disobey Him.” (Narrated by Imam al-Bukhaari in his Saheeh)

Is it better to repair a waqf that has fallen into disrepair, or to establish a new waqf? What is the reward of one who restores a waqf that has fallen into disrepair?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him) and he replied as follows:  We think that if it will not cost too much to repair it, then a person will be rewarded for restoring it, even if he is not one of the people who are in charge of the waqf, such as if he sees a mosque that is about to collapse and he repairs it, even if that costs the same as building another mosque or half of that, because in this case it is as if he is sharing in the maintenance of the mosque. The same applies to charitable schools or charitable waqfs (I mean a building that is for us by a charitable organization or the like).  And Allaah knows best.

Is the idea that kufr is only disbelief an idea that came from the Murji’ah sect?

Praise be to Allah.Kufr takes different forms. The Murji’ah and other followers of bid’ah (reprehensible innovation) say that kufr is only based on disbelief. But this view is contrary to the evidence and contrary to the truth. It is known that the Messengers were sent with miracles and proof to which hearts submitted. It is rare indeed that people believed that what the Prophets brought was false; most instances of kufr stemmed from arrogance, rejection and stubbornness. Allaah mentioned that Quraysh did not disbelieve the Prophet (peace and blessings of Allaah be upon him), “but it is the Verses (the Qur’aan) of Allaah that the Zaalimoon (polytheists and wrongdoers) deny” [al-An’aam 6:33 – interpretation of the meaning]. This happens very often. Hence the scholars divided kufr into various types: the kufr of negligence and not caring; the kufr of arrogance and pride; the kufr of disbelief; the kufr of hypocrisy; the kufr of doubt. There is a great deal of evidence to that effect in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). The story of Abu Taalib and the Prophet (peace and blessings of Allaah be upon him) is clear; he believed in him and he used to say, “Our son does not tell lies,” but he was still a kaafir, because he never made a statement of faith or followed it up with actions.

Is it a condition for changing evil with one’s hand that one has the permission of the ruler?

Praise be to Allah.Denouncing or changing evil comes in stages, as stated in the hadeeth in which the Messenger (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by hating it and feeling that it is wrong]…” This is general and applies both to the one who is seeking to remove the evil and the one who is being denounced; it does not apply to one and not to the other. But it is essential to pay attention to circumstances: if seeking to remove an evil will lead to an even greater evil, then it is not permissible under any circumstances to denounce the one who is doing it, whether he is a ruler or a subject. But if it is known that the evil will be reduced and good will result from that if it is denounced, then it must be done regardless of whether the one who is being denounced is a ruler or otherwise, because this is what is implied by the hadeeth of the Messenger (peace and blessings of Allaah be upon him). But it is not permissible to limit the meaning of the words of Allaah or the words of His Messenger (peace and blessings of Allaah be upon him) without any sound evidence for doing so.

What is meant by ruqam (marks or stripes on clothes) in the hadeeth “except ruqam on textiles”?

Praise be to Allah.The scholars (may Allaah have mercy on them) interpreted ruqam in two ways:   (i)That it refers to images in carpets and similar items, which are walked on and are not treated in a respectful manner like pillows. This is allowed, because the Messenger (peace and blessings of Allaah be upon him) allowed it. What is meant is that he allowed their use, but making images is not allowed. (ii)That it refers to decorations on garments, apart from pictures or images. Decoration on clothing is fine and does not come under the ruling on images. What is forbidden is images of animate beings, human or otherwise, because it was reported that the Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah and saw a garment on which there was an image. He got angry and tore it down, and said, “The makers of these images will be punished on the Day of Resurrection, and they will be told, ‘Give life to that which you have created.’ ‘Aa’ishah said: So I made it into two pillows on which the Prophet (peace and blessings of Allaah be upon him) could recline.  Al-Nasaa’i narrated with a saheeh isnaad from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) had an appointment with Jibreel, and he was late, so he went out to him and found him waiting for him (outside). Jibreel said to him: “In the house there is a statue, and a curtain with images on it, and a dog. Go and break the head off the statue so that it will look like a tree, and go and make two pillows out of the curtain that will be thrown on the floor and stepped on, and go and throw the dog out.” The Prophet (peace and blessings of Allaah be upon him) went and did that, then Jibreel (peace be upon him) came in. Abu Hurayrah said: the dog was a puppy underneath a bed in the house, which has been brought in by al-Hasan and al-Husayn.

Here in Egypt they say that when a man gets married, on the first night of his marriage he cannot consummate the marriage because there is some kind of magic, which they call ribaat or marboot or rabt, i.e., he is restrained or tied up (marboot) and cannot have intercourse with his wife, and so he need something to undo this magic. Is this correct?

Praise be to Allah.This is not necessarily the case, but it could happen. Some people are tested by means of someone else putting a magic spell on them which prevents them from having intercourse with their wives. Allaah says (interpretation of the meaning): “And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave [al-Baqarah 2:102] But if a person uses the prayers for refuge prescribed in Islam, Allaah will be sufficient for him against the evil of the magicians and others, and Allaah will take that (magic) away if it is present. So he has to read Aayat al-Kursi over himself, and al-Faatihah, and the verses which speak of sihr (magic), and “Qul Huwa Allaahu Ahad” and the Mi’wadhatayn, and it will go away by Allaah’s Leave. This has been tried a great deal. A good qaari’ (reader) from among the good and righteous people from whom one hopes for good may also recite for him. The reader may recite into water which the man may then drink from or wash with, and the harm will go away from him, or the reader may recite over him and blow onto him, and Allaah will cure him of that. All of these are means of keeping safe and sound.

do erections break one's wudu? please provide any evidences eg ahadith etc.

Praise be to Allah. The Standing Committee was asked a similar question and they said:  Having an erection does not invalidate wudoo’ if nothing comes out of the penis, because an erection is not one of the things that invalidate wudoo’.

Is it true that Islam prohibits financial investment into assets that provide a fixed rate of return?

Praise be to Allah. The religion of Islam is the true religion which was brought by the Messenger of Allaah (peace and blessings of Allaah be upon him). It includes the most perfect laws, as Allaah says (interpretation of the meaning):  “This day, I have perfected your religion for you, completed My Favour upon you” [al-Maa'idah 5:3] The sharee’ah (law) of the Qur’aan is a perfect, comprehensive and eternal law, containing all the rulings which bring happiness to people in this life and in the Hereafter. That includes rulings on matters of finance, the rulings which regulate and list the means of earning and spending money. It is not permissible to earn money in every way or to dispose of money in whatever way a person desires. In all these matters, one has to submit to the laws of Allaah, which include the prohibition on interest. Allaah says (interpretation of the meaning):  “Allaah has permitted trading and forbidden Riba” [al-Baqarah 2:275]  “O you who believe! Be afraid of Allaah and give up what remains (due to you) from Riba” [al-Baqarah 2:278] Some of the obvious forms of riba include taking and giving interest on loans. Loans with interest are not permissible, and what is called interest in the language of the banks is riba in the language of sharee’ah. The “goodly loan” (al-qard al-hasanah), on the other hand, is the loan by means of which one intends to show kindness to another and do him a favour, which does not involve taking interest. What the banks call loans are in fact contracts of riba. Allaah is Wise in His rulings because He has prescribed that which is in man’s interests in this life and in the Hereafter, and He is the All-Wise, All-Knowing.

If the wife do not pray regularly or do not fast or violate other obligatory act, will the husband be responsible for this on the day of judgement, will he be punished for that and what is his responsibility under above situation in this world?

Praise be to Allah. Allaah says (interpretation of the meaning):  “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa’ 4:34] This aayah states that the man is the guardian of the woman and is in charge of her. According to a saheeh hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “The man is the shepherd of the members of his household and is responsible for his flock. Each of you is a shepherd and is responsible for his flock. So the man is a shepherd and is responsible for his flock.” The most important duty of the “shepherd” is to guide his “flock” to obey the commands of Allaah by doing that which Allaah has enjoined and abstaining from that which He has forbidden. In this way he will be fulfilling his duty of enjoining what is good and forbidding what is evil. So the husband has to tell his wife to do that which Allaah has enjoined upon her and he must forbid her to do that which Allaah has prohibited. The greatest duties that the Muslim must fulfil are the five daily prayers and fasting Ramadaan. These are two of the pillars of Islam. The husband must tell his wife to do these things and to observe these two pillars regularly. It is not permissible for him to be careless in this matter. The same applies to all other obligatory duties. He must also forbid her to do that which Allaah has forbidden, whether it is words or deeds. If he sees that she is responding and obeying, then that is what is required. But if she persists in disobeying then the Muslim man should not stay with her, rather he has to divorce her. How can a Muslim be pleased with a wife who does not pray or who misses some of the prayers, or does not fast in Ramadaan? This is something that is not befitting for a Muslim. Allaah says (interpretation of the meaning):  “The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al‑Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al‑Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise”[al-Tawbah 9:71] Whoever does his duty of enjoining what is good and forbidding what is evil has freed himself from blame and is safe from the punishment of Allaah. But whoever is careless and negligent is exposing himself to the threat which Allaah has issued to those who neglect this duty. Allaah says (interpretation of the meaning):  “Those among the Children of Israel who disbelieved were cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allaah and the Messengers) and were ever transgressing beyond bounds. 79. They used not to forbid one another from Al-Munkar (wrong, evildoing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do” [al-Maa'idah 5:78-79]  “O you who believe! Take care of your ownselves. If you follow the (right) guidance [and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and forbid what is wrong (polytheism, disbelief and all that Islam has forbidden)] no hurt can come to you from those who are in error”[al-Maa'idah 5:105] The mufassiroon said that “If you follow the (right) guidance” means, if you fulfil your duty of enjoining what is good and forbidding what is evil.

What is the ruling on looking at a young woman who us teaching us in the university, who makes some movements that are inappropriate?.

Praise be to Allah.It is haraam to look at a non-mahram woman deliberately, because Allaah says (interpretation of the meaning):  “Tell the believing men to lower their gaze (from looking at forbidden things)” [al-Noor 24:30] And Allaah is the Source of strength.

Is it prescribed in Islam to give a speech or exhortation at the graveside? We have heard some people say that this was narrated from the Prophet (peace and blessings of Allaah be upon him) and some who say that it is Sunnah.

Praise be to Allah.The view that nothing of the sort was narrated at all  is not correct, and the view that it is Sunnah is also not correct.  There is no report that the Prophet (peace and blessings of Allaah be upon him) used to stand at the graveside or in the graveyard when the janaazah (body prepared for burial) was brought then exhort the people and remind them as if he were delivering a khutbah on Friday. This is what we have heard of people doing, but this is bid’ah and may lead in the future to things that are more serious. It may lead to the speaker referring of the deceased person who has been brought. For example, if the deceased was an evildoer, the speaker may say, “Look at this man, yesterday he used to play, yesterday he used to mock, yesterday he used to do such and such, but now he is in his grave and being brought to account.” Or he may say concerning a businessman: “Look at So and so, yesterday he was enjoying palaces and cars and servants and so on, and now he is in his grave.” We think that there should not be a preacher delivering a khutbah at the graveside, because this is not Sunnah. The Prophet (peace and blessings of Allaah be upon him) did not stand after burying the deceased, or when waiting to bury the deceased, and address the people, and we have not heard of anyone doing this among those who came before us, who were closer to the Sunnah than us. Neither have we heard of this from the khulafa’ who came before them. The people at the time of Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali did not do this, as far as we know, and the best of guidance is the guidance of those who came before, if it is in accordance with the truth. With regard to the exhortation that is like regular talk in a gathering, there is nothing wrong with that, because it is narrated in al-Sunan that the Prophet (peace and blessings of Allaah be upon him) went out to Baqee’ al-Gharqad (the graveyard of Madeenah) where some people were burying one of their number who had died. The deceased had not yet been placed in the lahd (niche in the side of the grave) and they were still digging his grave. He sat down and his companions sat around him, and he started telling them about what happens to a person when he is dying and after he has been buried. He spoke to them in a quiet manner, not in the manner of a khutbah.  It is also narrated in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said: “There is no one among you for whom his place in Paradise or in Hell has not been decreed.” They said: “O Messenger of Allaah, shall we not rely on that?” He said: “No; strive hard, for each person will be enabled to do that for which he was created.”  The point is that the kind of exhortation where a man stands and delivers a speech at the burial or afterwards is not Sunnah and is not appropriate for the reasons I have mentioned. As for exhortation that does not take the form of a khutbah or speech, such as when a man sits and his companions sit with him, and he says a few words appropriate to the occasion, this is good and is following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him)

My husband's family always ridicule me for wearing my headscarf even when I'm in the house with them during family gatherings or Eid celebrations. They say you dont have to cover up amongst family members. I know about the rules of women aurat amonst non mahram in Islam and would like to preseve it, How can I counter their comments amicably yet preach on them about the wholesome adoption of Islam? Also, are husband's nephews mahram to his wife? I have checked with some ustaz and they told me they are not. However, because of family and husband's insistance ( so as not to hurt their feelings) , I still salam (handshake) with them as this is normal practice in the family. I feel very trubled about it and seek Allah guidance abd forgiveness.

Praise be to Allah.Firstly:  We ask Allaah to help you to do good, and to make things easy for you and relieve you of your distress. For what a Muslim woman hears and sees of those who have turned away from the religion of Allaah or whose commitment has become very weak, she has to bear that with patience and seek reward for things that she suffers. She had to have hope in her Lord and ask Him to help her to remain steadfast.  It is not permissible for her to respond to their demands or to go along with their whims and desires for her to mix with them, look at them, shake hands with them and give up hijaab, because if she pleases them in this manner she will incur the wrath of her Lord.  Secondly:  The sons of your husband’s brothers and sisters are not mahrams, rather they are among the people of whom you should be extra cautious, because the Prophet SAWS (peace and blessings of Allaah be upon him) likened them to death.  It was narrated from ‘Uqbah ibn ‘Aamir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of entering upon women.” A man from among the Ansaar said, “O Messenger of Allaah, what about the in-law?” He said, “The in-law is death.”  (Narrated by al-Bukhaari, 4934; Muslim, 2172)  Al-Nawawi said: The scholars of Arabic language are agreed that al-hamu (translated here as “in-law”) refers to the relatives of a woman’s husband, such as his father, paternal uncle, brother, brother’s son (nephew), cousin (son of paternal uncle), etc. Akhtaan (sing. khatan) refers to the relatives of a man’s wife, and ashaar (sing. suhr) refers to both.  With regard to the Prophet’s words “The in-law is death,” what this means is that there is more fear with regard to him than anyone else, and evil is to be expected of him, and the fitnah (temptation) is greater because he is able to reach the woman and be alone with her without anyone denouncing that, unlike the case of one who is a stranger. What is meant by “in-law” (hamu) here is the relatives of the husband apart from his father/grandfather and sons/grandsons. Fathers/grandfathers and sons/grandsons are mahrams for his wife and it is permissible for them to be alone with her. The word “death” here does not refer to them. Rather what is meant is the brother, brother’s son, paternal uncle, cousin, etc, who are not mahrams. People are usually careless about this matter and a man may let his wife be alone with his brother. This is what is referred to by “death” and should be prevented more than her being alone with a stranger for the reasons mentioned above. What we have mentioned is the correct meaning of the hadeeth.  Sharh Muslim, 14/154  Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:  It is permissible for a woman to sit with her husband’s brothers or cousins, etc., if she is wearing complete shar’i hijaab, which means covering her face, hair and entire body, because she is ‘awrah and fitnah. That is if there is nothing dubious about the gathering. But if the gathering is one in which there is something dubious, then it is not permitted, such as sitting with them in order to listen to singing and musical instruments, etc.; and it is not permissible for her to be alone with any one of them or with anyone else who is not a mahram for her, because the Prophet (peace and blessings of Allaah be upon him) said: “No man should be alone with a (non-mahram) woman unless she has a mahram with her.” (Saheeh; agreed upon). And he (peace and blessings of Allaah be upon him) said: “No man should be alone with a (non-mahram) woman, for the third one present will be the Shaytaan.” (Narrated by Imam Ahmad with a saheeh isnaad from ‘Umar ibn al-Khattaab. May Allaah be pleased with him).  And Allaah is the Source of strength.  Fataawa al-Mar’ah al-Muslimah, 1/422, 423  Thirdly:  As for a woman shaking hands with a non-mahram man, this is haraam. It is not permitted for you to take this matter lightly just because your relatives or your husband’s relatives want you to.  It was narrated from ‘Urwah that ‘Aa’ishah told him about the bay’ah (oath of allegiance) given by the women: “The hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman. When he accepted the oath of allegiance from a woman, he would accept her words and then say, ‘Go, for you have sworn your allegiance.’” (Narrated by Muslim, 1866)  So this infallible one, the best of all mankind, the leader of the sons of Adam on the Day of Resurrection, did not touch women, even though the bay’ah or oath of allegiance originally was done by giving one's hand. So the ruling should be even more strict with regard to other men?   It was narrated that Umaymah the daughter of Raqeeqah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I do not shake hands with women.” (Narrated by al-Nasaa’i, 4181; Ibn Maajah, 2874; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 2513)  Shaykh Ibn Baaz (may Allaah have mercy on him) said:  Shaking hands with women with a barrier in between is something that is subject to further debate, but the view which is most likely to be correct is that it is not allowed at all, based on the general meaning of the ahaadeeth, because the Prophet (peace and blessings of Allaah be upon him) said, “I do not shake hands with women,” and so as to ward off the means (that may lead to immoral actions). And Allaah knows best.  Haashiyat Majmoo’ah Rasaa’il fi’l-Hijaab wa’l-Sufoor, 69.  And Allaah knows best.

Some people say that women are lacking in intellect and religious commitment, and in inheritance and bearing witness. Some say that Allaah has made them equal in reward and punishment. What is your opinion: are they lacking according to Islam or not?.

Praise be to Allah.Islam came to honour women and raise their status, and to give them a position that befits them, and to take care of them and protect their dignity. So Islam commands women’s guardians and husbands to spend on them, to treat them well, look after them and be kind to them. Allaah says (interpretation of the meaning):  “and live with them honourably” [al-Nisa’ 4:19] It is reported that the Prophet (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.” Narrated by al-Tirmidhi, 5/709, no. 3895.  Islam gives women all their rights and allows them to dispose of their affairs in an appropriate manner. Allaah says (interpretation of the meaning):  “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise” [al-Baqarah 2:228] This includes all kinds of dealings, buying, selling, compromising, appointing others to act on their behalf, lending, depositing trusts, etc.  Islam enjoined upon women the acts of worship and duties that befit them, the same duties as men, namely purification, zakaah, fasting, prayer, Hajj, and other acts of worship.  But Islam gives a woman half the share of a man when it comes to inheritance, because she is not obliged to spend on herself or her house or her children. Rather the one who is obliged to spend on them is the man, just as the man is responsible for spending on guests, contributing to payment of ransom money, and spending on reconciling between conflicting groups.  With regard to the testimony of two women being equivalent to the testimony of one man in some cases, that is because women tend to be more forgetful than men because of their natural cycles of menstruation, pregnancy, giving birth, raising children etc. All these things preoccupy them and make them forgetful. Hence the shar’i evidence indicates that another women should reinforce a woman’s testimony, so that it will be more accurate. But there are matters that pertain only to women in which the testimony of a single woman is sufficient, such as determining how often a child was breastfed, faults that may affect marriage, and so on.  Women are equal with men in terms of reward, remaining steadfast in faith and doing righteous deeds, in enjoying a good life in this world and a great reward in the Hereafter. Allaah says (interpretation of the meaning):  “Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)” [al-Nahl 16:97] So we know that women have rights and duties, just as men have rights and duties. There are matters which suit men so Allaah has made them the responsibility of men, just as there are manners which suit women so He has made them the responsibility of women.  And Allaah is the Source of strength.   Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 17/7.

Do I have the right to leave to another country to seek knowledge of the Deen without their permission? What if they refuse to allow me? I read that Imaam Ahmad did not see anything wrong with that.

Praise be to Allah.Seeking knowledge, if this knowledge is something obligatory, is not dependent on having parents’ permission, but if it is supererogatory knowledge then it is essential to have their permission.  Muslim (2549) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: A man came to the Prophet of Allaah (peace and blessings of Allaah be upon him) and said: “I give you my oath of allegiance, promising to migrate and fight in jihad, seeking the reward of Allaah.” He said, “Are either of your parents alive?” He said, “Yes, both of them.” He said, “And do you want to seek the reward of Allaah?” He said, “Yes.” He said, “Then go back to your parents, and keep good company with them.”  Seeking knowledge is one of the kinds of jihad. It is not permissible to pursue supererogatory kinds of knowledge which dictates travelling and leaving them, without their permission.  Ibn Muflih said in al-Adaab al-Shar’iyyah (2/35-36):  With regard to the one who goes out seeking knowledge, he must go out with the permission of his parents, because the virtue of supererogatory actions cannot be sought without the permission of one's parents.   Al-Marwadhi said to Abu ‘Abd-Allaah (i.e., Imam Ahmad): What do you think of a man who is seeking knowledge and he asks his mother for permission, and she gives him permission, even though he knows that she would prefer him to stay? He said, If he is ignorant and does not know how to issue a shar’i divorce or how to pray, then I prefer him to seek knowledge, but if he knows that then I prefer him to stay with her.  Al-Khallaal narrated that a man asked him: I am seeking knowledge, but my mother does not want me to do that; she wants me to engage in business. He said to me, Do your best to please her, but do not stop seeking knowledge.   He said to him: I am a stranger in the land seeking knowledge. Is that better or should I go back to my mother? He said, If you are seeking knowledge that is essential then there is nothing wrong with that.  A man asked him: I have just arrived and I do not know anything, what do you command me to do? Abu ‘Abd-Allaah said to him: You have to seek knowledge.  Ishaaq ibn Ibraaheem said: I asked Abu ‘Abd-Allaah about a man who has two well off parents and wants to seek knowledge of hadeeth, and they do not give him permission. He said, He should seek as much knowledge as will benefit him, and there is nothing as good as knowledge.  It is clear from the above that what is meant by the words of Imam Ahmad is: If the knowledge is obligatory then parents’ permission is not essential, and if it is supererogatory then it is essential to have their permission.  And Allaah knows best.

What is the excellence of optional prayers?

Praise be to Allah.The virtues of offering optional prayers in Islam are mentioned in many hadiths: The mother of the faithful, Umm Habibah Ramlah bint Abu Sufyan, narrated  that she heard the Prophet (peace and blessings of Allah be upon him) saying: “A house will be built in paradise for every Muslim who offers twelve rak`ahs of optional prayer other than the obligatory prayer in a day and night, to seek the pleasure of Allah.” (Narrated by Muslim) Note: These extra 12 rak`ahs of optional prayers , according to Imam An-Nasai and at-Tirmidhi are: 2 rak`ahs before the obligatory prayer of early morning (Fajr), and 4 rak`ahs before (Zuhr) and 2 rak`ahs after it ,and 2 rak`ahs after the obligatory prayer of early evening prayer (Magrib) and 2 rak`ahs after the obligatory prayer of night (`Isha) prayer. Abu Hurairah (may Allah be pleased with him) said: “My friend, the Prophet (peace and blessings of Allah be upon him) advised me to observe three things and I shall not leave them till I die: 1. “To observe fasting three days every (lunar) month; 2.” To offer the Duha prayer ; 3. To offer Witr prayer before sleeping.” (Narrated by al-Bukhari and Muslim) `Aishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) said: “The two rak`ahs before dawn (Fajr) prayer are better than the world and all that it contains.” (Narrated by Muslim) `Aishah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) was never more regular and strict in offering any voluntary prayers than the two rak`ahs (sunnah before) dawn (Fajr) prayer. (Narrated by Al-Bukhari and Muslim) Umm Habibah (may Allah be pleased with her) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever observes the practice of offering four rak`ahs before Zuhr prayer and four rak`ahs after it. Allah will shield him against the fire of hell.” (Narrated bay Abu Dawud and At-Tirmidhi) One should make Witr as the last prayer (prayer) (at night). ‘Abdullah bin ‘Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Make Witr as your last prayer (prayer) at night.” (Narrated by Al-Bukhari and Muslim) If anyone enters a mosque, he should offer two rak`ah before sitting. Abu Qatada (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “If any one of you enters a mosque, he should pray two rak`ahs before sitting.” (Narrated by Al-Bukhari and Muslim) Abu Hurairah (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said to Bilal (may Allah be pleased with him) “Tell me about the most hopeful act (i.e. one which you deem the most rewarding with Allah) you  have done since your acceptance of Islam because I heard the sound of the steps of your shoes in front of me in Paradise.” Bilal said: “I do not consider any act more hopeful than that whenever I make  ablution (wudu) at any time of night or day, I offer prayer (prayer) for as long as was destined for me to offer.” (Narrated by Al-Bukhari and Muslim)   And Allah knows best.

Are the vehicles of charitable mosque libraries and charitable organizations considered to be waqfs or not?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him) and he answered as follows:  They are considered to be waqfs, hence the people who donated them are not allowed to ask for them to be returned.  You have donated this car or this vehicle to transfer students or to transfer the dead, so you do not have the right to take it back. Your reward will be ongoing so long as use is made of the object.

Is it permissible for the husband’s brother to take his brother’s wife to the doctor, if his brother is not there, or if he cannot be there, and the hospital is in the same city?.

Praise be to Allah. It is not permissible for the wife to travel in a car alone with her husband’s brother, because that comes under the heading of khulwah (being alone with a member of the opposite sex) which the Messenger (peace and blessings of Allaah be upon him) warned against when he said: “Beware of entering upon women.” They said: “O Messenger of Allaah, what about the in-law?” He said: “The in-law is death.” Narrated by al-Bukhaari and Muslim.  What do you understand from these words? Is it forbidden or allowed? Undoubtedly what is meant is that it is forbidden and not allowed. So it is not permissible for a man to be alone with his brother’s wife, either in a car or in the house. Worse than that is what some people do when a guest comes when the man is at work, and there is no one in the house except his wife, then she opens the door to him and he goes in and waits for the owner of the house to come home. The point is that it is not permissible for any woman to be alone with any man (i.e., non mahrams) even if he is one of her husband’s relatives or one of her relatives or neighbours, unless she has a mahram with her, whether that is in her home town or when travelling. It should also be noted that it is haraam for her to travel even if there is no khulwah, if she does not have a mahram with her, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) which is narrated in al-Saheehayn. He said: I heard the Prophet (peace and blessings of Allaah be upon him) delivered a khutbah and said: “No man should be alone with a woman unless there is a mahram with her, and no woman should travel without a mahram.”

Is it permissible for a woman to wear a white wedding dress on the wedding night? Or is it haraam because this is the dress of kaafir women?.

Praise be to Allah.There is nothing wrong with a woman wearing a white wedding dress on condition that she does not appear in it in front of men who are not her mahrams, because usually wedding dresses are adorned and decorated, and we have already stated in the answer to question no. 39570 that one of the conditions of women’s hijab is that it should not be an adornment in and of itself.  It is also essential that this dress does not reveal any of the woman’s charms, even if she is only going to appear in front of women in it. See question no. 6569 and 34745.  With regard to it being the dress of kaafir women, that is not the case. Rather many Muslim women nowadays, if not most of them, wear this kind of dress.  Shaykh Ibn ‘Uthaymeen was asked:  What is the ruling on a woman wearing white for her wedding as it is known that this is an imitation of the kuffaar?  He replied:  It is permissible for a woman to wear white so long as it is not in the same form as men’s clothing. With regard to it being an imitation of the kuffaar, that is no longer the case, because now all Muslim women wear such clothes when they are getting married. The ruling depends on whether the reason for it is present or not. If it is no longer an imitation of the kuffaar and this has now become something that is common to both Muslims and kaafirs, then the ruling no longer applies, unless something is haraam in and of itself and not because it is an imitation of others. Such things are haraam in all cases.  Majmoo’at As’ilat tahumm al-Mar’ah, p. 92.

Sometimes when people visit a person who is sick, they say to him, “you don’t deserve this”. Or when they hear that a certain person is sick, they say, “By Allaah, he doesn’t deserve that. We hope that you can tell us whether it is permissible to say this or not?

Praise be to Allah.It is not permissible to say this, because it is like objecting to Allaah, may He be exalted. He knows best about the situation of His slaves, and He is Most Wise in what He decrees for them of health and sickness, richness and poverty, and so on.  What is prescribed is to say, “May Allaah grant him good health and heal him,” and similar good phrases.  May Allaah help all the Muslims to understand their religion and adhere to it steadfastly, for He is the Best to be asked.

Some people say that you are not allowed to point your feet at the qibla while sitting down in the mosque and that it is bad adaab. Does this have any basis or is it a cultural thing or is an addition?

Praise be to Allah.Shaykh ‘Abd-Allaah ibn Humayd (may Allaah have mercy on him) was asked about pointing one’s feet in the direction of the qiblah. He replied:  There is nothing to say that this is not allowed, but some of the scholars regarded it as makrooh (disliked) to stretch the feet out towards the Ka’bah if one is close to it; they regarded this as makrooh but not emphatically so. But if there is a mosque somewhere else and there is a Muslim there who points his feet towards the qiblah, there is no harm in that and he is not doing anything forbidden in sha Allaah, as the scholars stated. And Allaah knows best.  See Fataawa al-Shaykh Ibn Humayd, p. 144  Shaykh Ibn ‘Uthaymeen was asked about pointing the feet towards the qiblah whilst sleeping. He said:  There is no blame on a person if he sleeps and his feet are pointing towards the qiblah.  Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/976.

What is the ruling on studying man-made laws, and teaching them?.

Praise be to Allah.There is no doubt that Allah has enjoined upon His slaves to rule according to His sharee’ah and to refer to it for judgement, and He has warned against ruling by any other laws and has stated that this is the characteristic of the hypocrites. He has also stated that any rule other than His rule is the rule of Jaahiliyyah (ignorance) and that there is nothing better than His rule. Allah tells us that people do not truly believe until they refer to His Messenger (peace and blessings of Allah be upon him) for judgement in all disputes between them, and find in themselves no resistance against his decisions, and accept (them) with full submission. In Soorat al-Maa'idah Allah tells us that ruling by anything other than that which He has revealed is kufr (disbelief), wrongdoing and evildoing. All these things that we have mentioned here are clearly stated by Allah in His Book.  With regard to those who study and teach man-made laws, they fall into different categories:  -1- Those who study it or teach it in order to understand its real nature, or to understand the superiority of sharee’ah to these laws, or to benefit from it in ways that do not go against sharee’ah, or to benefit others in such ways. It seems that there is no sin on the one who does this, indeed he may be rewarded for that if he seeks to expose its faults and demonstrate the superiority of sharee’ah. The ruling on people in this category is the same as the ruling on those who study the rulings on riba and the various kinds of alcohol and gambling, and false beliefs, or who teach about such matters so that he may know them and the Islamic rulings on them, or he may inform others of that, whilst also believing that they are haraam, just as those in this category who study law believe that man-made laws which go against the laws of Allah are haraam. They do not come under the same ruling as those who learn or teach witchcraft and the like, because witchcraft is haraam in and of itself, as it involves shirk and worship of the jinn instead of Allah. So the one who learns it or teaches it to others only attains it by means of shirk, unlike the one who studies law or teaches it to others, not because he thinks that it is permissible, but for a permissible or Islamically prescribed purpose, as stated above.  -2- Those who study law or teach it to others in order to pass judgements thereby or to help others to do so, even though they believe that it is haraam to rule by anything other than that which Allah has revealed. But their desires or love of money makes them do that. These people are undoubtedly doing wrong and they are committing kufr, wrongdoing and evil, but it is minor kufr, minor wrongdoing and minor evil that does not put them beyond the pale of Islam. This view is well known among the scholars. It is also the view of Ibn ‘Abbaas, Tawoos, ‘Ata’, Mujaahid and a number of the earlier and later generations, as was stated by al-Haafiz ibn Katheer, al-Baghawi, al-Qurtubi and others. The great scholar Ibn al-Qayyim (may Allah have mercy on him) also mentioned something similar in his book Kitaab al-Salaah. Shaykh ‘Abd al-Lateef ibn ‘Abd al-Rahmaan ibn Hasan (may Allah have mercy on him) wrote an excellent essay on this topic which has been published in the third volume of al-Rasaa’il al-Oola.  Those who learn and teach man-made systems of law are likened to those who learn about different kinds of riba, alcohol and gambling and teach them to others for some whims and desires of their own or because of their greed for money, even though they do not regard that as permissible. They know that all dealings involving riba are haraam, just as they know that drinking intoxicants and gambling are haraam, but because they are weak in faith and are overwhelmed by whims and desires or greed for money, their belief that these things are haraam does not stop them from dealing in these forbidden things. According to the belief of Ahl al-Sunnah, they are not regarded as kaafirs because of their dealing in those things, so long as they do not believe that that is permissible.  -3- Whoever studies or teaches manmade laws and believes that ruling by them is permissible, whether he believes that sharee’ah is superior to them or not, is a kaafir in the sense of major kufr, according to the consensus of the Muslims, because by believing that it is permissible to rule by man-made laws that go against sharee’ah he is regarding as permissible something that no Muslim has any excuse for not knowing that it is haraam. So he comes under the same ruling as one who regards adultery or alcohol etc as permissible, and because by believing these laws to be permissible he is disbelieving in Allah and His Messenger and rejecting the Quran and Sunnah. The scholars of Islam are unanimously agreed that the one who regards as permissible something that Allah has forbidden, or regards as forbidden something that Allah has permitted, which is well known in Islam and no Muslim has any excuse for not knowing it, is a kaafir. Whoever studies the words of the scholars of all four madhhabs on the rulings on apostates will understand what we have said clearly.

There is a similar question on this site, but it is not exactly what I need.  I was wondering if, when a lady needs to purify herself from the menses, how should she, and is there a special dua she needs to make?

Praise be to Allah. If the bleeding stops and she become pure, and she does ghusl after menstruation with the intention of purifying herself, then she is considered to be pure (taahirah). There is no specific du’aa’ for that, apart from the well known du’aa’s that have been narrated for doing wudoo’. And Allaah knows best.

Is it allowable for a husband to divorce his (second) wife without her doing anything wrong?  This man found out that he does not have much in common with his wife, often fights with her and dislikes things about her through no fault of hers.  Would it not be better to let her free to marry someone who would love her and cherish her than to keep her in a much-less-than ideal situation?

Praise be to Allah. The man has to treat both of his wives fairly, and to fear Allaah with regard to them. The woman should resist her jealousy and strive to control herself (jihad al-nafs) and not cause trouble to her husband because he has another wife.  “The basic principle concerning divorce is that it is makrooh (disliked), and if we say that the basic principle is that it is forbidden, this is not far-fetched. This is indicated by the words of Allaah concerning those who take an oath not to have sexual relations with their wives. He said (interpretation of the meaning):  ‘… then if they return (change their idea in this period), verily, Allaah is Oft-Forgiving, Most Merciful. And if they decide upon divorce, then Allaah is All-Hearer, All-Knower’ [al-Baqarah 2:226-227] The aayah ends with these two names, ‘All-Hearer, All-Knower’, if they decide upon divorce, to indicate that Allaah does not like that, because in the case of one who returns or comes back to his wife after swearing not to have intercourse with her, it says that ‘Allaah is Oft-Forgiving, Most Merciful.’  This makes it clear that Allaah likes the one who has sworn such an oath to go back (to his wife). In the case of one who has decided to divorce his wife, the use of the words ‘All-Hearer, All-Knower’ indicates that Allaah dislikes that. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘The most hated of permissible things to Allaah is divorce.’ This hadeeth is not saheeh, but its meaning is saheeh. Allaah dislikes divorce, but He does not forbid it to His slaves, to make things easier for them. If there is a valid reason for divorce, in sharee’ah or otherwise, then that is permissible. Whether there is a valid reason depends on whether the woman’s remaining married will lead to some shar’i reservation that can only be alleviated by divorce, then he may divorce her, such as when the woman is lacking in religious commitment or chastity, and he is unable to reform her. In such cases, we say that it is better for him to divorce her. But if there is no such valid reason, whether shar’i or otherwise, then we say that it is better not to divorce her; indeed in such a case divorce would be makrooh.”  (As’ilat al-Baab al-Maftooh by Ibn ‘Uthaymeen, p. 113)  With regard to the woman mentioned in the question, if she is able to live with her husband in a good manner, and if each of them can put up with the other at times of short-lived anger, then this will be better for her, for him, for their children and for the family of each partner. If a good life cannot continue between them for some reason on the part of one or both of them, and it appears that separation is better for her or for him or for both of them, then Allaah says (interpretation of the meaning):  “But if they separate (by divorce), Allaah will provide abundance for everyone of them from His Bounty” [al-Nisaa’ 4:130] Allaah may provide her with a husband better than him, who will be more righteous and treat her more kindly. May Allaah help us all to do that which He loves and which pleases Him.

Does a daughter have a right in her mother’s property? If yes, what is her share? Please comment.

Praise be to Allah. Daughter’s share in inheritance If a daughter inherits – whether from her mother or her father – her share of the inheritance may vary according to the situation: 1 – If the daughter is an only child, i.e., she has no brothers or sisters (i.e., heirs who are descendents), then she has a half of the legacy of the deceased. Allah says (interpretation of the meaning): “…if only one, her share is a half…” [al-Nisa 4:11] 2 – If there is more than one daughter – two or more – and the deceased has no male children, then their share is two-thirds. Allah says (interpretation of the meaning): “…if (there are) only daughters, two or more, their share is two-thirds of the inheritance…” [al-Nisa 4:11] 3 – If there are other male heirs who are descendents of the deceased (one or more), then they are to be given the remainder after each person who is entitled to a share has been given that share. Her share is equal to one-half of her brother’s share (“to the male, a portion equal to that of two females”), whether they are two or whether the children include both males and females. The male takes a share equal to that of two females. Allah says (interpretation of the meaning): “Allah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females” [al-Nisa 4:11] Depriving women of inheritance These are the shares which have been decreed by Allah. So it is not permissible for anyone to change any part of them, or to deprive an heir , or to bring in anyone who is not an heir, or to deprive an heir of any part of his inheritance or to give him more than the share allotted to him by Shari`ah. For more, please see this category: Inheritance and distribution of the estate And Allah knows best.

We are young men who are travelling to the west to call people to Allaah. We hope that you could give us some advice that will help us during our trip. May Allaah preserve you and take care of you.

Praise be to Allah. Calling people to Allaah is one of the most essential duties, and it is the way of the Prophets and Messengers and their followers, namely the scholars, daa’iyahs and reformers. Hoping that you will be able to fulfil the purpose of your da’wah trip and make the most of your precious time with which you seek to earn reward from Allaah, we offer you the following advice:   1 – Fear Allaah (taqwa) and be aware that He is watching you in secret and in public. The Prophet (peace and blessings of Allaah be upon him) said: “Fear Allaah wherever you may be…” (narrated by al-Tirmidhi, 1910; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1618). Fearing Allaah is the main thing, and it is the means of being granted strength in this world and reward in the Hereafter. And seek reward with Allaah and have sincerity of intention towards Allaah in all that you say and do. “Actions are but by intentions and every man shall have but that which he intended.” (Narrated by al-Bukhaari, 1; Muslim, 3530). These are things which will help the daa’iyah and make his actions blessed, just as fearing Allaah is the main thing, and it is the means of being granted strength in this world and reward in the Hereafter.  2 – Be a good example in your words, appearance, eating and sleeping. In all of that, follow the example of the Prophet (peace and blessings of Allaah be upon him) in his words and actions.  3 – Strive to lower your gaze, especially in countries where display of women’s charms is prevalent and there is no veiling.  4 – It is preferable to wear Arabic clothing because that serves many interests. It is not preferable to wear European clothing. With regard to what is said about the dangers of wearing Arabic clothing abroad, these are merely rumours and have no basis in reality. One may take off the headcover and wear only the cap if necessary.  5 – The siwaak is one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him) and it is rare in most countries, so it is a gift which will be appreciated by many Muslims.  6 – Use your hand-luggage for clothes, because it is possible that luggage may be lost in those countries.  This also frees up room in your suitcases for the books you will need. Change your money into dollars so that you will have it available to spend during your trip.  7 – Take all the necessary precautions before travelling, such as vaccinations against the diseases that are prevalent in the countries to which you are travelling. Take the yellow international vaccination card with you.  8 – Take all the addresses that you will need with you, such as the addresses of the embassies of some Arab and Muslim countries, and the addresses of well known and trustworthy Islamic centers and organizations.  Beware of giving the impression to the Muslims with whom you mix that you have come to offer them material help, because this opens the door to requests for help and personal demands. Indeed, some people may think that you have a lot of money with you and will lie in wait to do you harm. But this does not mean that you cannot take some zakaah and charity with you, to give to needy people once you are sure of their need, but this must be done with caution and secretly.  9 – Do not indulge in unnecessary talk, and beware of referring to matters of marriage, even in a joking manner, especially with interpreters. There have been unfortunate cases where some daa’iyahs got married at the beginning of their trips and got divorced at the end, which has led to tarnishing of the reputation of the daa’iayahs and neglect of children and wives.  10 – Equip yourself with the following:  ·A pocket-sized copy of the Qur’aan, preferably with a translation of the meanings and footnotes describing the reasons for revelation. ·A book or two about 'aqeedah (beliefs, doctrines), especially Tawheed (Divine Oneness) and refutation of misguided groups such as the Sufi tareeqahs. ·One or two books on the fiqh of worship, especially the fiqh of tahaarah (purity), prayer and fasting. ·Riyaadh al-Saaliheen by Imam al-Nawawi, which is a comprehensive resource, especially which regard to the fiqh of tahaarah and fasting. ·Fataawa al-Lajnah al-Daa’imah (fatwas of the Standing Committee) ·A selection of lessons and lectures recorded on tapes, so that one may make use of them especially during long car journeys. ·Keep with you a compass for determining the direction of the Qiblah and an alarm clock. It is preferable to buy a small tape recorder to record some words and interviews with local inhabitants when necessary, as well as da’wah meetings. The things mentioned above will help the daa’iyah to prepare talks, lessons and lectures, and to answer questions. It will also help him to organize his time and make the most of it, in sha Allah.  11 – Use your time as much as possible to benefit the da’wah, so that your visit will be a gain for the Muslims in that country. Make the most of every opportunity to do good and do not hesitate. That should be done by coordinating with the brothers in charge of organizing.   12 – When discussing any topic or issue, pay attention to the fact that people may be lacking in knowledge or ignorant, and that there may be differences of madhhabs. Avoid indulging in controversial issues or stereotyping people, and try to explain the truth without criticizing individuals.   13 – Wisdom is one of the most important basics in calling people to Allaah, especially when travelling. It is essential when prioritizing and outlining the steps to be taken to achieve one’s goals, and it is also required when dealing with different types of people. It is wise to show due respect to people according to their status and to acknowledge their positions.  14 – The daa’iyah will find that some questions of fiqh are posed to him during his trip, especially after giving lessons and talks. He should be deal with this matter in a proper way, replying to questions with evidence and quoting the words of the scholars, or else saying “I don’t know”. It was said that “the one who says ‘I don’t know’ has issued a fatwa (answered the question).” There is nothing to stop you delaying giving an answer until you have had time to review the matter.  15 – It is better for the members of the group to take turns in giving lessons and talks. We do not think that only one person should take all the responsibility so that he becomes the mufti and khateeb and preacher, even if he is more capable, because one of the aims of these trips is to offer practical da’wah training to the daa’iyahs. These trips offer a valuable opportunity for training in preaching and giving khutbahs, especially for brothers who find it difficult to do that in their home country because there are so many scholars and seekers of knowledge there.  16 – Getting to know about the situation of the Muslims, by finding out about the Islamic situation in general and the situation of local Islamic organizations and institutions, both official and non-official, in particular; writing down their addresses and reports on their activities; finding out about prominent and influential Muslim personalities in the society; attempting to win them over by visiting them and speaking to them nicely, so as to advance the cause of Islam and the Muslims. All of this must be done within the guidelines of sharee’ah. We must also try to find out about anti-Islamic activities in the region.  17 – Strengthening ties with official religious bodies, by holding friendly meetings, giving gifts of Islamic books and audio materials, etc. This will make your work much easier for you and will be more effective in spreading the message.  Finally, we ask Allaah to give you strength and make you steadfast. Peace be upon you, and the mercy and blessings of Allaah.

I was asked by a Muslim girl who is an american but had been divorced a few times and is off with the Muslim community. She wants to marry a non Muslim but who believes in God. How can I stop her as I know it is not permitted. She says if it is permitted for men, why is it not permitted for women.

Praise be to Allah.It is not permitted for a Muslim man to marry a mushrik woman, or for a Muslim woman to marry a mushrik man. There are no exceptions to this except for marriage to women of the People of the Book (Jews and Christians), if they are chaste. This is what is indicated by the evidence of the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and this is what the ummah is unanimously agreed upon. It is not permissible for us to oppose the ruling of Allaah with our reasoning. Allaah says (interpretation of the meaning): “It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error” [al-Ahzaab 33:36] This woman has to fear Allaah. Whoever fears Allaah, Allaah will make a way out for him. She should also know that if she marries a non-Muslim man, even if he is one of the People of the Book, this marriage in unacceptable in Islam, rather it comes under the rulings on zinaa (fornication, adultery), because this is an invalid marriage contract.

What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’as or dhikrs (supplications or words of remembrance) from the Quran or Sunnah (prophetic teachings) for these things?

Praise be to Allah.There are different ways of getting rid of sihr (magic): He can look at what the sahir (person who practices sihr/magic ) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the sahir. The sahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the sahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar (may Allah be pleased with him), and it was narrated that the Messenger (peace and blessings of Allah be upon him) said: “The punishment of the sahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Muminin (may Allah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her. Reciting the Quran, for it has a great effect in removing (the effects of) sihr. Ayat al-Kursiy, the verses of sihr from Surat al-A’raf, Surat Yunus and Surat Ta-Ha, Surat al-Kafirun, Surat al-Ikhlas and al-Mu’awwidhatayn should be recited over the person who has been affected by sihr , or into a vessel. Du’a should be made for healing and good health; in particular the du’a which has been narrated from the Prophet (peace and blessings of Allah be upon him): “Allahumma Rabb al-Nas, adhhib al-bas washfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).” One may also recite the words used by Jibril (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah: “Bismillah urqik, min kulli shay in yu dhik, wa min sharri kulli nafsin aw ‘aynin hasidin Allah yashfik, bismillah urqik (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).” This should be repeated three times, as should the recitation of “Qul Huwa Allah Ahad ” and al-Mu’awwidhatayn. He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allah’s leave. This was mentioned by the scholars (may Allah have mercy on them), and by Shaykh ‘Abd al-Rahman ibn Hasan (may Allah have mercy on him) in Fath al-Majid Sharh Kitab al-Tawhid, in (the chapter entitled) Bab Ma ja a fi’l-Nushrah, and by others. He can take seven green lote leaves, grind them up, and put them into water, then recite into it the verses and chapters mentioned above, and the du’as. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lote leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allah’s leave. The verses which should be recited into the water and the lote leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows: Surat al-Fatihah Ayat al-Kursiy from Surat al-Baqarah , which is as follows (interpretation of the meaning): “Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.” [Al-Baqarah 2:255] The verses from Surat al-A’araf, which are as follows (interpretation of the meaning): “[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’ Then [Musa] threw his stick and behold! it was a serpent, manifest! And he drew out his hand, and behold! It was white (with radiance) for the beholders. The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer; He wants to get you out of your land, so what do you advise?’ They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect — That they bring to you all well-versed sorcerers.’ And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’ He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’ They said: ‘O Musa! Either you throw (first), or shall we have the (first) throw?’ He [Musa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic. And We revealed to Musa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and returned disgraced. And the sorcerers fell down prostrate. They said: ‘We believe in the Lord of the ‘Alamin (mankind, jinn and all that exists). The Lord of Musa and Harun.’”  [Al-A`raf 7:106-122] The verses from Surat Yunus, which are as follows (interpretation of the meaning): “And Pharaoh said: ‘Bring me every well-versed sorcerer.’ And when the sorcerers came, Musa said to them: ‘Cast down what you want to cast!’ Then when they had cast down, Musa said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidun (corrupters). And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals) may hate (it).’” [Yunus 10:79-82] The verses from Surat Ta-Ha, which are as follows (interpretation of the meaning): “They said: ‘O Musa! Either you throw first or we be the first to throw?’ [Musa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa conceived fear in himself. We (Allah) said: ‘Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [20:65-69] Surat al-Kafirun Surat al-Ikhlas and al-Mu’awwidhatayn (i.e., Surat al-Falaq and Surat al-Nas) – to be recited three times. Reciting some of the du’as prescribed in shari’ah, such as: “Allaahumma Rabb al-Nas, adhhib al-ba s wa’shfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).” If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allah’s leave, as stated above. And Allah knows best.

I am investing in a dairy business. Do I have to pay zakah on the cows owned by this business, or on the net profits that result from it, as is the case with investments in real estate or cars? How can we pay the zakah for agricultural corporations which produce agricultural and dairy products – knowing that their shares are traded on the market. May Allah reward you and guide you.

Praise be to Allah.Zakah is obligatory on the money that is made from the profits of the business, if it reaches the nisaab (minimum amount) and one full (hijri) year passes from the time when the money was obtained. The rate of Zakah is one-quarter of one-tenth, i.e. 2.5%. Zakah is also due on the profits of the shares in agricultural and dairy businesses and the like, if they reach the nisaab and one full (hijri) year has passed, if they are purely for investment. However, if they are shares which are for sale, the Zakah is payable on them and on their profits. And Allah is the Source of strength. May Allah bless our Prophet Muhammad and his family and companions, and grant them peace.

What is the ruling on responding to an invitation (to parties where there will be) some evils such as race horses and drums, knowing that the one who is issuing the invitation is a relative, but the occasion involves these evils?

Praise be to Allah. It is not permissible to accept such invitation whens these evils will be practiced openly. The same applies if alcohol will be drunk openly or cigarettes will be smoked, or promiscuous movies will be shown, or there will be free mixing between men and women, or there will be wantons displays of beauty (tabarruj) and no hijaab. But if you are able to remove or reduce the evil, or if you attend they will respect you and will not do these evil things, then you should attend for that purpose. Otherwise, do not go there, even if they are your relatives, except on the condition that you can remove the evil.

What do you think of Sheikh Abdul Qadir Jilani? I have heard some really bad stories about Abdul Wahab and how he disgraced the religion of Islam? What is your opinion on this?

Praise be to Allah.When speaking about people, what we say must be based on knowledge and fairness. In the case of a man who has achieved a great deal in the way of religion, we must acknowledge his achievements, but that does not prevent us from pointing out his mistakes. This general principle is to be applied when speaking of Shaykh ‘Abd al-Qaadir al-Jilaani and other Muslim scholars.  Shaykh ‘Abd al-Qaadir (may Allaah have mercy on him) is one of the imaams of Islam. He attained a position of leadership over the Muslims of his time, in knowledge, good deeds, issuing fatwas and other aspects of religion. He was one of the greatest shaykhs of his time, enjoining adherence to the sharee’ah, enjoining what is good, forbidding what is evil, and giving that precedence over all else. He was an ascetic (zaahid) and a preacher, in whose gatherings many people repented. Allaah caused him to be well-liked by people and his virtue became widely-known – may Allaah bestow abundant mercy upon him.  Shaykh ‘Abd al-Qaadir was a follower, not an innovator. He followed the way of the righteous salaf and in his books he encouraged people to follow the salaf; he also enjoined that upon his followers. He used to tell people not to follow innovations in religion, and he stated clearly that he was opposed to the ahl al-kalaam (“Islamic philosophers”) such as the Ash’aris and their ilk.  Shaykh ‘Abd al-Qaadir agreed with Ahl al-Sunnah wa’l-Jamaa’ah – the followers of truth – concerning all issues of ‘aqeedah (belief), namely Tawheed, faith, Prophethood, and the Last Day.  There are some minor mistakes and errors in his books, and some innovations which are relatively insignificant when compared with his achievements. To find out more about them, along with an explanation of where he went wrong, please see Shaykh ‘Abd al-Qaadir al-Jilaani wa Araa’uhu al-I’tidaaqiyyah wa’l-Soofiyyah, by Shaykh Dr. Sa’eed ibn Musfir al-Qahtaani, 440-476. Moreover, it is not right to make one Muslim scholar, let alone anyone else, the sole source of what is true and correct, in the sense that one takes what he says as being true and what goes against that as being false – not Shaykh ‘Abd al-Qaadir and not anyone else. Rather the truth is that which is in accordance with the Qur’aan and Sunnah, no matter who says it, and what goes against the Qur’aan and Sunnah should be ignored and avoided, even if it is said by ‘Abd al-Qaadir al-Jilaani, Maalik, al-Shaafa’i, Ahmad or anyone else.  There is a point which we must make here, which is that praising Shaykh ‘Abd al-Qaadir does not mean praising everyone who claims to follow him. Not everyone who claims to follow a shaykh or a tareeqah or anything else is to be believed. How often has it happened that a person who is thought to be a true follower turned out to be the farthest removed from what was thought to be the case? How many misleading people don the cloak of asceticism and piety when they have nothing to do with either of them? Hence the Sufi tareeqah which is known nowadays as the Qaadiriyyah is not following the straight path which the Shaykh (may Allaah have mercy on him) followed, rather it is a deviant Sufi tareeqah which has deviated from the guidance of the Qur’aan and Sunnah; it exaggerates a great deal about Shaykh ‘Abd al-Qaadir and even attributes to him things that can only rightfully be attributed to Allaah. Some of them exaggerate concerning his grave, seeking help from it, and some of them exaggerate about his attributes and miracles (karaamah).  By comparing the actions of those who claim to follow the shaykh with what is narrated in the Qur’aan and Sunnah, what was narrated from the righteous salaf and even what was narrated from the Shaykh himself (may Allaah have mercy on him), we will clearly see that there is a huge gap between the two, and that the Qaadiri group has deviated from the path of its shaykh whom they claim to be following. That is because they have introduced so many innovations (bid’ahs) into the religion of Allaah, that the Shaykh would never have approved of. It has been narrated from the respectable scholars that they regarded this group as extreme, for example what was said by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) in his refutation of al-Bakri concerning the issue of ziyaarah or visiting graves (1/228), and in the fatwas of Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh, indicates that they have committed some actions of shirk.  See: Fataawa Ibn Ibraaheem, 1/276, 109  Fataawa al-Lajnah al-Daa’imah, 2/250-252 Al-Durar al-Sunniyyah, 1/74  With regard to the ‘Abd al-Wahhaab mentioned in the question, perhaps what is meant is Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him). If we want to know more about him, we cannot find anyone who can describe the man better than himself, because when there is a man concerning whom people’s opinions vary greatly, with some praising him and some condemning him, we should look at what he says in his writings and his books, and at what is correctly attributed to him, then weigh that against the Qur’aan and Sunnah. What Shaykh Muhammad ibn ‘Abd al-Wahhaab said, describing himself, was: “I tell you that– praise be to Allaah – my belief and my religion, according to which I worship Allaah, is the way of Ahl al-Sunnah wa’l-Jamaa’ah, which was the way of the imaams of the Muslims, such as the four Imaams and their followers until the Day of Resurrection. But I explain to people that they must devote their worship sincerely to Allaah (ikhlaas). I forbid them to call upon the Prophets and the dead among the righteous and others, and from associating them with Allaah in any act of worship that should be done for Allaah alone, such as offering sacrifices, making vows, putting one’s trust, prostrating and other actions which are due to Allaah and in which no one should be associated with Him, not any angel who is close to Him or any Prophet who was sent. This is the Message which was proclaimed by all the Messengers, from the first of them to the last of them, and this is the way of Ahl al-Sunnah wa’l-Jamaa’ah. I hold a high position in my village and people listen to me. Some of the leaders denounced that because it goes against the customs they grew up with. I also obliged those who are under me to perform regular prayer, pay zakaah and fulfil other Islamic duties, and I forbade them to deal with ribaa, drink intoxicants and other kinds of forbidden things. The leaders could not criticize that or find fault with it, because it is something that is liked by the common folk, so they directed their criticism and enmity against that which I enjoin of Tawheed and that which I forbid of shirk, and they confused the common folk by saying that this goes against what everyone is doing, and they caused a great deal of fitnah…” (al-Durar al-Sunniyyah, 1/64-65, 79-80) Any fair-minded person who studies the books of this man will know that he is one of those who call people to Allaah with sure knowledge, and that he bore many difficulties and hardships in order to restore Islam to its pure form, when it had been altered a great deal at his time, and that was because of his opposition to the whims and desires of the leaders, who stirred up the ignorant masses of the common people against him, so that they could continue to enjoy their positions of worldly leadership and wealth.  I urge you not to be easily influenced by others with regard to what you listen to and believe. Rather you should be a seeker of truth, defending it no matter who is promoting it, and I urge you to avoid falsehood and error no matter who is promoting it. So if you look at any of the books by this shaykh – and I recommend you to read Kitaab al-Tawheed alladhi huwa haqq Allaah ‘ala al-‘Abeed [Kitaab al-Tawheed is available in English translation] – you will find out how great the Shaykh’s knowledge was, and how important his call is, and the extent to which his words have been twisted and accusations have been made against him.  You can see some of the accusations made against the Shaykh and find out the response to them by clicking on the following link for information in English, And this link will give you the information in Arabic:   More importantly, I urge you to ponder the Qur’aan and Sunnah, to ask trustworthy scholars about matters concerning which you are confused. Beware of those who follow their whims and desires, and of shirk in all its forms. If you do that, then the question of whether Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) was right or wrong becomes irrelevant. Moreover you should realize that it is haraam to violate the honour and reputation of Muslims by saying things about them in such a manner as to undermine their position, even if what is said is true – so how about if it is false?   May Allaah help us and you to follow true guidance and the religion of truth, and to do that which pleases Him.  And Allaah knows best..

How sound is the hadeeth, “Whoever is content with little provision from Allah, Allah will be content with little of righteous deeds from him”?

Praise be to Allah.This hadeeth was narrated by al-Bayhaqi in Shu’ab al-Eeman (7/204).  Its isnad (chain of narrators) includes Ishaq ibn Muhammad al-Farawi, who was classed as da’eef by al-Nasai, Abu Dawood and al-Daraqutni.  See Meezan al-I’tidal, 1/351; Tahtheeb al-Tahrheeb, 1/217.  It was also classed as da’eef by al-‘Iraqi in Takhreej al-Ihya, 4/334.

To whom should Zakat al-Fitr be given? Is it permissible to donate it to charitable funds for building a mosque, for example?

Praise be to Allah.Zakat al-Fitr should be given to the poor Muslims in the land or city where it is given.  Abu Dawud reported from Ibn 'Abbas (may Allah be pleased with him) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) enjoined zakat al-fitr , to be paid in Ramadan to feed the poor…”  It is permissible to send Zakat al-Fitr to the poor of another land whose people are in greater need.  It is not permissible to spend Zakat al-Fitr on building a mosque or other charitable projects.  And Allah knows best.

I have decided to do Hajj and I have a small child with me. Do I have to do Tawaaf for myself and then do another Tawaaf for him, or will one Tawaaf and one Sa’ee be sufficient?

Praise be to Allah.In the name of Allaah, the most Gracious, the most Merciful  Answer: the scholars are agreed that the Hajj of a child is valid. Abu Haneefah said: he is not subject to the obligations of expiation. The scholars are agreed that this does not count as the obligatory Hajj, and he must do another Hajj after he reaches adolescence.   The Hajj of a child may be one of the following three cases:  1.        Where the child is able to walk, in which case he does Tawaaf and Saa’ee on his own behalf. 2.       Where he is not able to walk, but he has reached an age of understanding. In this case both the one who is carrying him and the one who is carried (i.e., the child) should have the intention on his own behalf, then one Tawaaf and one Sa’ee will be sufficient for both of them. 3.         Where the child is very young and has not reached an age of understanding. In this case his guardian or someone else should carry him and make the intention on his behalf. Then one Tawaaf and one Sa’ee will be sufficient for both of them. Their case is similar to that of one who is riding.  Some of the scholars said that he should do Tawaaf on his own behalf then do another Tawaaf on behalf of the child.  But the first view is the one which is correct. It was narrated in Saheeh Muslim (1336) via Ibn ‘Uyaynah from Ibraaheem ibn ‘Uqbah from Kareeb the mawla (freed slave) of Ibn ‘Abbaas from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) met a group of people in al-Rawhaa’, and said, “Who are you?” They said, “Muslims.” They said, “Who are you?” He said, “The Messenger of Allaah.” A woman lifted up a small child and said, “Is Hajj counted for this one?” He said, “Yes, and you will have the reward.”  The Prophet (peace and blessings of Allaah be upon him) did not say, do two Tawaafs, one on his behalf and one on your own behalf. It is not permissible to delay explaining something at the time when it is needed.  This is the view of Abu Haneefah and was favoured by Ibn al-Mundhir. Abu Muhammad ibn Hazam (may Allaah have mercy on him) said in al-Muhallaa (5/320): “We regard it as mustahabb to take a child for Hajj even if he is very young, or he  is old enough. This will count as Hajj for him and he will have the reward, but it is a voluntary Hajj. The one who takes him for Hajj will also have reward. He (the child) should avoid all the things that the muhrim should avoid, but there is no penalty on him if he does anything that is not allowed. He may be carried for Tawaaf and the Ramiy (throwing stones at the Jamaraat) may be done on his behalf if he is not able to do it. The Tawaaf of the one who takes him for Tawaaf will count as Tawaaf for both of them…”  Because there is no difference between this and the one who is riding. The Tawaaf counts for both the carrier and the one who is carried. And Allaah knows best.  Shaykh Ibn Baaz (may Allaah have mercy on him) said: If the carrier intends to do tawaaf and sa’ee both on his own behalf and on behalf of the person who is being carried, that will count for both of them, according to the more sound of the two opinions. Because the Prophet (peace and blessings of Allaah be upon him) did not tell the woman who asked him about the child’s Hajj to do another Tawaaf for him. If that had been obligatory, he (peace and blessings of Allaah be upon him) would have said so.  See Majmoo’ Fataawa Shaykh ‘Abd al-‘Azeez ibn Baaz, 5/257   Shaykh Ibn Jibreen was asked about that and he said:  The ihraam of a child is valid, but his guardian is responsible for him. So he should dress him for ihraam and tie the ihraam garments on him, and make intention for Hajj on his behalf, and recite Talbiyah on his behalf, then he should hold his hand during Tawaaf and Sa’ee. If he is incapable of doing that, as in the case of a very small child or nursing infant, then there is nothing wrong with him carrying him. One Tawaaf is sufficient for both the carrier and the one who is carried, according to the correct view…  See Fataawa Islamiyyah, vol. 2, p. 182

Is it permissible for a man to sell some of his property to one of his sons, noting that some of them are able to buy while others do not have anything and are unable to buy?

Praise be to Allah.It is permissible for a man to sell some of his property to one of his sons, if he is able to buy it, and to deal with him as he would deal with a stranger. But he should not show any bias towards him in a manner that implies he is favouring him over his brothers.

Is it permissible for us men to be nursed by a woman, especially when there are male nurses?

Praise be to Allah.All hospitals have to ensure that male nurses treat men and female nurses treat women. This is obligatory, just as it is obligatory for male doctors to treat men and female doctors to treat women, except in cases of extreme necessity. If the treatment for an illness is only known by a man it is OK for him to treat a woman, because this is a case of necessity. Similarly, if the treatment for a man's illness is only known by a woman, it is OK for her to treat him. Otherwise, male doctors must treat men and female doctors must treat women. This is obligatory. The same applies to nurses, both female and male. Male nurses should treat men and female nurses should treat women, so as to avoid the means that may lead to fitnah (temptation) and to prevent khulwah (being alone with a non-mahram member of the opposite sex).

What is the ruling on watching TV? On watching depraved videos? On installing a satellite dish in the home?

Praise be to Allah.Watching TV is very dangerous, and I advise you not to watch it and not to sit in front of it as far as possible. But if the viewer has the moral strength to benefit from what is good, and that will not lead him into evil, then there is nothing to prevent him from that, if he knows that he has that moral strength. If he can listen to something good and benefit from it, and keep away from evil things such as songs and objectionable dramas and other harmful things, then there is nothing wrong with that. But usually the one thing leads to the other, so I advise people not to bring the TV into the home and not to watch it, because one thing leads to another, and because people are inclined to watch weird things if they are in front of them. It is not like listening; listening is less dangerous, but watching and listening may be more attractive and more addictive to people.  More evil than that are videos, if they contain depraved films and are circulated among people – we seek refuge with Allaah. These depraved video movies are more evil, and we must beware of them. The wise person, if he finds anything of that nature, must destroy it or record something over it in order to remove the evil. If possible, he should record something useful over it, so as to remove the evil thing and so that some benefit may be gained from the tape on which something good has been recorded.  Even more evil are satellite dishes. We must beware of them and not install them in our homes. May Allaah keep the Muslims safe from all evil.

What is the view of the Muslim scholars on the recommendations of the Peking Women's Conference? What is the ruling on getting rid of all forms of discrimination against women?

Praise be to Allah.The fourth international conference on women has been announced in the media, to be held from 9-20/4/1416 (4/10/1995) in Peking, the capital of China. I have read a agenda prepared for this conference  which includes 362 items in 177 pages, and the statements published by a number of scholars in the Muslim world stating the danger posed by this conference and the evil consequences it will bring to humanity in general and the Muslims in particular. It became clear to us, from the agenda mentioned above, that this conference is a follow-up to the conference on population and development which was held in Cairo in Rabee’ al-Thaani 1415 AH,  concerning which statements were issued by the Council of Senior Scholars and the Founding Committee of the Muslim World League, both of which were headed by myself. The two statements both condemned the conference mentioned, because it went against the religion of Islam and opposed Allaah and His Messenger (peace and blessings of Allaah be upon him), and because it promoted promiscuity and the violation of sanctities, and aimed to turn human societies into herds of animals, so the conference should be boycotted… etc.  Now comes this conference which is along the same lines as the Cairo conference, focusing on the equality of men and women in all areas. The proposals of the document referred to above have been adopted by the General Secretariat of the United Nations on the basis of principles of kufr and misguided means of achieving that, including the following:   Calling for the abolition of any law that distinguishes between men and women on the grounds of religion; calling for promiscuity in the name of “practising safe sex”; encouraging single-parent families; educating the youth, boys and girls, about sexual matters; fighting discrimination between men and women; calling upon young men and women to destroy the differences between the two sexes that are based on religion; telling them that religion is an obstacle to equality… and other obvious examples of kufr and misguidance that are mentioned in the document. This plot is against Islam and the Muslims, and indeed against humanity as a whole, to rid it of chastity, modesty and honour.  Hence it is obligatory for the Muslim authorities and all those to whom Allaah has given power over the Muslims’ affairs, to boycott this conference and to take the necessary measures of preventing its evils from reaching the Muslims. They must present a united front against this immoral assault. The Muslims must take precautions against the plots of the plotters and the hatred of those who hate.  We ask Allaah to foil the plots of our enemies and turn them against them. We ask them to bring these efforts of theirs to naught, and to give the Muslims and their leaders the strength to do what is in their best interests. May He reform them, men and woman alike, and grant them happiness and salvation in this world and in the Hereafter, for He is the One Who is Able to do that. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Can sihr (magic, witchcraft) have an affect on the marital relationship?

Praise be to Allah.The saahir (person who practises sihr) does things by which he affects people with sihr. Sometimes this is by illusion or making things appear to be something else, as Allaah said concerning the sorcerers of Pharaoh (interpretation of the meaning): “and their sticks, by their magic, appeared to him as though they moved fast” [Ta-Ha 20:66] They do actions that change how things look in people’s eyes, so that they see things other than they really are, as Allaah says in Soorat al-A’raaf (interpretation of the meaning): “So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic” [al-A’raaf 7:116] So they do things to bewitch people’s eyes, so that they see a rope as a snake or a stick as a moving snake, when it is not a snake at all but only a stick or a rope. They may also bewitch people in other ways, so that a man becomes hateful to his wife, or vice versa. They may do this by bewitching their eyes, or by giving them evil potions which they get from the shayaateen, or by tying knots on which they blow and pray to the shayaateen instead of to Allaah, and seek their help in harming people. So a man may imagine that his wife is not the wife he knows, and she may appear ugly or hateful to him, or a wife may imagine that her husband is not the husband that she knows, and she sees him as something ugly and terrifying, because of what these criminals have done. So their sihr may be of two types, one of which involves illusions and tricking the eyes, so that they do not see things as they really are. The other kind includes that which is called al-sarf and al-‘atf (spells aimed at creating hatred or love), which is done by tying knots and blowing on them, and using potions which they make by inspiration of the shayaateen. This second kind may make a man love or hate his wife, or a woman love or hate her husband. It may also affect a person's relationship with people other than his or her spouse. Hence Allaah has commanded us to seek refuge with Him from the evil of those who blow onto knots, and to seek refuge with Him from every evil.

Is it permissible to affirm what you are saying to your brother by saying “by your prayer” or “by your honesty”, or by saying, “you will be in a critical state if you do that?” Such things are widespread among women and children. We hope that you can advise us, may Allaah reward you with good.

Praise be to Allah.It is not permissible to swear by prayer, honesty, critical situations or any other created thing. One should swear only by Allaah. One should not say “By my honesty I will do such and such”, or “by the honesty of So and so”, or “by the life of So and so” or “by my prayer”. Nor should one ask anyone else to do this and tell them, “Say ‘by my honesty/by my prayer/ by my zakaah.’” There is no basis for any of this, because prayer is the action of a person and zakaah is the action of a person, and people’s actions are not something to swear by. One should swear only by Allaah or by His attributes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears, let him swear by Allaah or keep silent.” (Saheeh, agreed upon). And he (peace and blessings of Allaah be upon him) said: “Whoever swears by anything other than Allaah has committed shirk.” (Narrated by Imaam Ahmad with a saheeh isnaad from ‘Umar (may Allaah be pleased with him)). It was also narrated by al-Tirmidhi and Abu Dawood with a saheeh isnaad from Ibn ‘Umar (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him), with the wording, “Whoever swears by anything other than Allaah has committed kufr or shirk.” And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears by honesty is not one of us.” So every believing man and woman has to beware of that and not swear by anything except Allaah alone, so he should say “Wallaahi (by Allaah) I did not do such and such”, etc., if that is necessary. What is recommended in sharee’ah is to be cautious about swearing oaths, and not to swear except when essential. Allaah says (interpretation of the meaning): “And protect your oaths (i.e. do not swear much)”[al-Maa’idah 5:89]  But if it is necessary, then one may swear by saying, “By Allaah, I did not do such and such”, provided that he is telling the truth, or, “By Allaah, I did not go to So and so” etc. If he is telling the truth, then there is nothing wrong with that, because this is swearing by Allaah when there is a need to do so. But swearing by honesty or by the Prophet (peace and blessings of Allaah be upon him), by the Ka’bah, or by the life of So and so, or by the honour of So and so, or by my prayer, or by my honesty – this is not permissible, as stated above, because of the ahaadeeth quoted.  But if a person says “Trust me (lit. in my trust)”, this is not an oath; this means that this is something which has been entrusted to me and for which I am responsible. But if a person says “by my trust/ by my prayer/ by my father’s life”, this is not permissible, because he is swearing by something other than Allaah. We ask Allaah to guide us all.

What is the Islamic ruling on doing operations to correct physical deformities that people may have, whether they are the result of disease or injuries sustained in an accident, or they are present from birth? These operations may include: removing an extra finger and repairing the site to look normal; removing extra teeth and straightening the remaining teeth to make the mouth look normal; closing a cleft palate or “harelip” and making it look normal; removing scars and deformities caused by burns; straightening a large and crooked nose that is making it difficult to breathe; repairing an incomplete ear to make it look whole; correcting drooping eyelids which are interfering with a person's vision; doing facelifts to make the face look normal; performing breast reduction on a woman whose spine is being adversely affected by the unbalanced heavy weight of her breasts; tightening sagging abdominal skin or muscles (“tummy tuck”); correcting the urethra in men in cases where incontinence is causing soiling of clothing; removing deforming spots from the face; melting body fat (liposuction) which may cause many diseases such as diabetes, high blood pressure and high cholesterol. Please note that when these operations are done, the deformity will not recur, in sha Allah.

Praise be to Allah.There is nothing wrong with treating the diseases mentioned with treatments that are prescribed in sharee’ah or that are permissible, administered by specialized doctors who is certain that the operation is most likely to be successful. This is because of the general meaning of the shar’i evidence (daleel) which indicates that it is permissible to treat the sick with medicines that are prescribed in sharee’ah or are permissible. With regard to haram medicines, such as alcohol and so on, it is not permissible to use them for treatment. Among the shar’i evidence concerning that are the words of the Prophet (peace and blessings of Allah be upon him): “Allah has not sent down any disease but He has also sent down the cure.” For every disease there is a medicine, and if the medicine hits the disease, it will be cured, in sha Allah.” “Whoever among you can benefit his brother, then let him do so.” “O slaves of Allah, seek treatment but do not seek treatment with that which is haram.” “Allah does not make your healing in that which He has forbidden for you.”  And there are many similar ahaadeeth. We ask Allah to benefit you and to help us and you and all the Muslim doctors to do all that pleases Him and benefits His slaves, for He is the Most Generous, Most Kind.

Is it permissible to eat at restaurants where alcohol is served?.

Praise be to Allah.If it is possible to eat elsewhere then it is not permissible to eat at these places, because that involves cooperating with them in sin and transgression, which Allah has forbidden. If it is not possible to eat elsewhere then it is permissible to eat there in cases of necessity, because Allah says (interpretation of the meaning):  “and has not laid upon you in religion any hardship” [al-Hajj 22:78]  “Allah burdens not a person beyond his scope” [al-Baqarah 2:286]  But he should not eat or drink anything except that which Allah has permitted.

I am a Muslim woman, praise be to Allaah; I do everything to please Allaah, and I wear complete hijaab. But my mother – may Allaah forgive her – does not want me to wear hijaab and she tells me to watch movies at the cinema and on video, etc. She says to me, “If you don’t enjoy yourself and have fun, you will become an old woman and your hair will turn grey.”

Praise be to Allah.You have to be kind to your mother and treat her well and talk to her in a nice manner, because the rights of the mother are great indeed. But you do not have to obey her in anything that is not right, because the Prophet (peace and blessings of Allaah be upon him) said, “Obedience is only with regard to that which is right and proper.” And he (peace and blessings of Allaah be upon him) said, “There is no obedience to any created being if it involves disobedience to the Creator.” The same applies to one’s father, husband and others; they should not be obeyed in matters of sin because of the hadeeth mentioned above. But a wife, child, etc., has to use kindness and good manners in order to solve problems, by explaining the evidence of sharee’ah and the obligation of obeying Allaah and His Messenger and of avoiding sin, of adhering steadfastly to the truth and not obeying any command from a husband, father, mother, etc., that goes against the truth. There is nothing to prevent you watching anything on TV or video that does not contain anything evil, or listening to educational broadcasts or useful lessons. But beware of watching anything in which evil things are shown. It is also not permissible to go to the cinema because of the various kinds of evil involved. It is not advisable to have a television at home because so much of what it shows is false or haraam. Your mother’s telling you that if you do not enjoy yourself and have fun, you will become an old woman and your hair will turn grey is just foolish nonsense; it is like the myths and stories that children tell. So do not listen to these words. But there is nothing wrong with having fun if it is permissible, such as going to rivers, looking at the trees and hunting. But if the leisure activity is haraam, you must avoid it, no matter what it is.

If the person in charge of a waqf is allocated five percent – for example – and he appoints a real-estate agent to collect rents, and the real-estate agent says, “I want 2.5 % in return for collecting the rents,” then the person is charge of the waqf will take the rent money and spend it on what is needed for the waqf – should the real-estate agent be paid from the returns of the waqf or from the share of the person in charge of the waqf?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him) and he answered as follows:  He should be given from the share of the person in charge of the waqf, because he is getting five percent whether he is the one who does that job or delegates it to someone else. If he delegates it to someone else, then that person is taking his place and should take some of his share.  And Allaah knows best.

Could you give us some information about the Prophet Ibraaheem (peace be upon him)?

Praise be to Allah.Allaah sent His Prophet Ibraaheem (peace be upon him) and ordained among his offspring Prophethood and the Book (al-‘Ankaboot 29:27).  “And mention in the Book (the Qur’aan) Ibraaheem (Abraham). Verily, he was a man of truth, a Prophet [Maryam 19:41 – interpretation of the meaning]  Allaah guided Ibraaheem and honoured him with virtues and praiseworthy characteristics:  “Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were Al-Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah). (He was) thankful for His (Allaah’s) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (Islamic Monotheism — neither Judaism nor Christianity). And We gave him good in this world, and in the Hereafter he shall be of the righteous”[al-Nahl 16:120-122 – interpretation of the meaning]  Ibraaheem (peace be upon him) was the father of the Prophets; no Prophet was sent after him but he was from among his descendents. He had two sons whom Allaah chose to be Prophets. They were Ismaa’eel the grandfather of the Arabs, from among whose descendents Allaah sent the Prophet Muhammad (peace and blessings of Allaah be upon him), and Ishaaq whom Allaah blessed with a Prophet called Ya’qoob, who was also known as Israa’eel, after whom Bani Israa’eel (the Children of Israel) and their Prophets were called.  The Qur’aan refers to the fact that Ibraaheem was the father of the Prophets, when it says concerning Ibraaheem (interpretation of the meaning):  “And We bestowed upon him Ishaaq (Isaac) and Ya‘qoob (Jacob), each of them We guided, and before him, We guided Nooh (Noah), and among his progeny Dawood (David), Sulaymaan (Solomon), Ayyoob (Job), Yoosuf (Joseph), Moosa (Moses), and Haaroon (Aaron). Thus do We reward Al-Muhsinoon (the good-doers). And Zakariyya (Zachariya), and Yahya (John) and ‘Eesa (Jesus) and Ilyaas (Elias), each one of them was of the righteous. And Isma‘eel (Ishmael) and Al-Yasaa‘ (Elisha), and Yoonus (Jonah) and Loot (Lot), and each one of them We preferred above the ‘Aalameen [mankind and jinn (of their times)]”[al-An’aam 6:84-86]  Ibraaheem called his people in Mesopotamia to worship Allaah alone and to stop worshipping the idols which could neither bring benefit nor cause harm. Allaah says (interpretation of the meaning):  “And (remember) Ibraaheem (Abraham) when he said to his people: ‘Worship Allaah (Alone), and fear Him: that is better for you if you did but know. You worship besides Allaah only idols, and you only invent falsehood. Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back’”[al-‘Ankaboot 29:16-17]   Ibraaheem (peace be upon him) wanted to free his people from idol-worship and rid them of myths and legends. He asked his people about these idols, as Allaah tells us (interpretation of the meaning):  “And recite to them the story of Ibraaheem (Abraham). When he said to his father and his people: ‘What do you worship?’ They said: ‘We worship idols, and to them we are ever devoted.’ He said: ‘Do they hear you, when you call on (them)? Or do they benefit you or do they harm (you)?’ They said: ‘(Nay) but we found our fathers doing so’”[al-Shu’araa’ 26:69-74]  Then he explained to them that they should not mindlessly follow others like dumb animals and clarified for them the ultimate reality which is that they should worship Allaah alone, in Whose hand is the dominion of all things:  “He said: ‘Do you observe that which you have been worshipping You and your ancient fathers? Verily, they are enemies to me, save the Lord of the ‘Aalameen (mankind, jinn and all that exists), Who has created me, and it is He Who guides me. And it is He Who feeds me and gives me to drink. And when I am ill, it is He Who cures me. And Who will cause me to die, and then will bring me to life (again). And Who, I hope, will forgive me my faults on the Day of Recompense (the Day of Resurrection)’”[al-Shu’araa’ 26:75-82]  The father of Ibraaheem was one of the idol-worshippers. He used to carve them and sell them. His father’s disbelief troubled Ibraaheem, so he singled him out for advice and said to him:  “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything? O my father! Verily, there has come to me of the knowledge that which came not unto you. So follow me, I will guide you to the Straight Path”[Maryam 19:42-43 – interpretation of the meaning]   But his father did not respond to him, rather he threatened to stone him and forsake him. He said:  “Do you reject my gods, O Ibraaheem (Abraham)? If you stop not (this), I will indeed stone you. So get away from me safely (before I punish you)”[Maryam 19:46 – interpretation of the meaning]  So Ibraaheem had no choice but to leave him, and he said to him:  “Peace be on you! I will ask forgiveness of my Lord for you. Verily, He is unto me Ever Most Gracious[Maryam 19:47 – interpretation of the meaning]  Ibraaheem continued to ask for forgiveness for his father and to ask his Lord to guide him, but when it became clear to him that he (his father) was an enemy of Allaah, he disavowed him and stopped asking for forgiveness for him. Allaah says (interpretation of the meaning):  “And Ibraaheem’s (Abraham) invoking (of Allaah) for his father’s forgiveness was only because of a promise he [Ibraaheem (Abraham)] had made to him (his father). But when it became clear to him that he (his father) is an enemy of Allaah, he dissociated himself from him. Verily, Ibraaheem was Awwah (one who invokes Allaah with humility, glorifies Him and remembers Him much) and was forbearing[al-Tawbah 9:114]  When the people of Ibraaheem persisted in worshipping idols, Ibraaheem wanted to prove to them in practical terms that these idols could not cause harm or bring benefit, after his preaching and teaching had no effect on his people:  “Then he cast a glance at the stars, And he said: ‘Verily, I am sick (with plague). [He did this trick to remain in their temple of idols to destroy them and not to accompany them to the pagan feast)].’ So they turned away from him, and departed (for fear of the disease). Then he turned to their aalihah (gods) and said: ‘Will you not eat (of the offering before you)? What is the matter with you that you speak not?’ Then he turned upon them, striking (them) with (his) right hand” [al-Saaffaaat :88:93]  Ibraaheem broke all the idols except the biggest one, which he left so that they could ask it who had done this:  “So he broke them to pieces, (all) except the biggest of them, that they might turn to it” [al-Anbiyaa’ 21:58 – interpretation of the meaning]  When they came back from the festival for which they had gone out, they saw the broken idols and they accused Ibraaheem (of breaking them). He said to them:  “Nay, this one, the biggest of them (idols) did it. Ask them, if they can speak!” [al-Anbiyaa’ 21:63 – interpretation of the meaning]  Because they knew that these idols could not speak – for they were inanimate objects – they said to Ibraaheem:  “Indeed you [Ibraaheem (Abraham)] know well that these (idols) speak not!” [al-Anbiyaa’ 21:65 – interpretation of the meaning]  When they admitted that these idols could do nothing, Ibraaheem said to them:  “Do you then worship besides Allaah, things that can neither profit you, nor harm you? Fie upon you, and upon that which you worship besides Allaah! Have you then no sense?” [al-Anbiyaa’ 21:67 – interpretation of the meaning]  When they had exhausted all lines of argument, they resorted to the use of force and said:  “Burn him and help your aalihah (gods), if you will be doing” [al-Anbiyaa’ 21:68 – interpretation of the meaning]  They gathered a lot of wood and started a fire which had great sparks and flames, then they threw Ibraaheem (peace be upon him) into that fire. He said, “Hasbi Allaah wa ni’am al-wakeel (Allaah is sufficient for me and He is the best Disposer of affairs).” So Allaah saved him from it and made it coolness and safety for him, and foiled the plot of his enemies:  “We (Allaah) said: ‘O fire! Be you coolness and safety for Ibraaheem (Abraham)!’ And they wanted to harm him, but We made them the worst losers” [al-Anbiyaa’ 21:69-70 – interpretation of the meaning]  After saving Ibraaheem from the fire, Allaah commanded him to leave Mesopotamia and migrate to the Holy Land in Palestine. He married his cousin (the daughter of his paternal uncle) – Saarah – and set out with her and his brother’s son Loot for Syria, as Allaah says (interpretation of the meaning):  “And We rescued him and Loot (Lot) to the land which We have blessed for the ‘Aalameen (mankind and jinn)[al-Anbiyaa’ 21:71]  Then great hardship befell the land of Syria, so Ibraaheem moved to Egypt with his wife, then he came back to Palestine, bringing his wife and a slave woman of hers called Haajar. Ibraaheem longed to have children, but his wife was barren and had grown old. When she saw how much her husband longed to have a child, she gave her slave woman, Haajar, to him. So he married her and was blessed with his son Ismaa’eel from her:  “’My Lord! Grant me (offspring) from the righteous.’ So We gave him the glad tidings of a forbearing boy” [al-Saaffaat 37:100-101 – interpretation of the meaning]  After Haajar gave birth to Ismaa’eel, Saarah began to feel jealous, so she asked Ibraaheem to send them away from her. Allaah revealed to Ibraaheem that he should take Haajar and the infant Ismaa’eel and take them to Makkah. So he took them and left Haajar and her child Ismaa’eel in an bleak, isolated place in which there was no water, then he left them and went back to Palestine. Haajar said to him, “For whom are you leaving us in this forsaken valley?” But Ibraaheem went and left her, and she said, “Has Allaah commanded you to do this?” He said, “Yes.” She said, “Then Allaah will not cause us to be lost.”  Ibraaheem submitted to the command of his Lord and patiently bore the separation from his wife and child. Then he turned towards where they were at the Sacred House and prayed for them in the following words (interpretation of the meaning):  “O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka‘bah at Makkah) in order, O our Lord, that they may perform As-Salaah (Iqaamat-as-Salaah). So fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks”[Ibraaheem 14:37]  Haajar stayed in Makkah, eating the food and drinking the water that Ibraaheem had left for her and her son. When that ran out, she and her son became thirsty. She looked for water, and climbed the hill of al-Safaa but she did not see anything. Then she climbed the hill of al-Marwah but she did not see anything. She did that seven times, then she turned towards Ismaa’eel and saw water gushing from beneath his feet. She rejoiced and drank some, and gave some to her son to drink. Then a tribe – Jurham – came to Haajar and asked her permission to settle by the water. She gave them permission and they settled beside her. When Ismaa’eel grew up, he married one of their women and learned Arabic from them.  During this period, Ibraaheem used to visit his son from time to time. On one of these visits, Ibraaheem saw in a dream that Allaah was commanding him to sacrifice his son Ismaa’eel. The dreams of the Prophets are true, so Ibraaheem resolved to obey the command of Allaah, even though he was old and Ismaa’eel was his only son. Allaah says (interpretation of the meaning):  “So We gave him the glad tidings of a forbearing boy. And, when he (his son) was old enough to walk with him, he said: ‘O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allaah). So look what you think!’ He said: ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As-Saabiroon (the patient).’ Then, when they had both submitted themselves (to the Will of Allaah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering); We called out to him: ‘O Ibraaheem! You have fulfilled the dream!’ Verily, thus do We reward the Muhsinoon (good-doers). Verily, that indeed was a manifest trial. And We ransomed him with a great sacrifice (i.e. a ram)” [al-Saffaat 37:101-107]  Then Allaah gave him the glad tidings of another son, who was Ishaaq, and then Ibraaheem returned to Palestine:  “And We gave him the glad tidings of Ishaaq (Isaac) a Prophet from the righteous[al-Saaffaat 37:112 – interpretation of the meaning]  Ishaaq was born to him from his wife Saarah:  “And his wife was standing (there), and she laughed [either, because the messengers did not eat their food or for being glad for the destruction of the people of Loot (Lot)]. But We gave her glad tidings of Ishaaq (Isaac), and after Ishaaq, of Ya‘qoob (Jacob)” [Hood 11:71 – interpretation of the meaning]  Then Ibraaheem stayed in Palestine for a while, then he returned to Makkah for an important reason. Allaah had commanded him to build in Makkah the first House to be built for the worship of Allaah. So Ibraaheem undertook this task of construction, and his son Ismaa’eel was lifting up the stones to him. When the walls grew higher, Ibraaheem stood on a rock, and this is the Station of Ibraaheem (Maqaam Ibraaheem) which is to be found in the vicinity of the Ka’bah. Allaah says (interpretation of the meaning):   “And (remember) when Ibraaheem (Abraham) and (his son) Ismaaee‘eel (Ishmael) were raising the foundations of the House (the Ka‘bah at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower’” [al-Baqarah 2:127]  Allaah commanded Ibraaheem and Ismaa’eel to cleanse the House of idols and other impurities so that it would be pure for those who would circumambulate it and stand and bow and prostrate (in prayer). When Ibraaheem built the House, Allaah commanded him to call mankind to perform the Hajj, as He says (interpretation of the meaning):  “And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)” [al-Hajj 22:27]  Then Ibraaheem offered this great supplication for Makkah and for those who live in it:  “And (remember) when Ibraaheem (Abraham) said, ‘My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allaah and the Last Day.’ He (Allaah) answered: ‘As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!’” [al-Baqarah 2:126 – interpretation of the meaning]  Then he prayed for himself and his descendents, saying:  “Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manaasik (all the ceremonies of pilgrimage — Hajj and ‘Umrah), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful”[al-Baqarah 2:127-128 – interpretation of the meaning]  Then he prayed for the people of the sanctuary, that Allaah would send to them a Messenger from amongst them, who would call them to worship Allaah Alone. He said:  “Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book (this Qur’aan) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood), and purify them. Verily, You are the All-Mighty, the All-Wise” [al-Baqarah 1:129 – interpretation of the meaning]  Allaah responded to the prayer of His Prophet Ibraaheem. He made Makkah a place of security, He blessed its people with fruits and sent to them a Messenger from amongst themselves, who was the Seal of the Prophets and Messengers, Muhammad (peace and blessings of Allaah be upon him). All praise and thanks be to Allaah.  After Ibraaheem, Prophethood remained with the Children of Israel for a long time, until Allaah sent Muhammad (peace and blessings of Allaah be upon him) from among the descendents of Ismaa’eel as a Messenger to all of mankind, and commanded him as He said (interpretation of the meaning):  “Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allaah…’”[al-A’raaf 7:158]  Allaah commanded Muhammad (peace and blessings of Allaah be upon him) to follow the religion of Ibraaheem, as He said (interpretation of the meaning):  “Then, We have sent the Revelation to you (O Muhammad saying): ‘Follow the religion of Ibraaheem (Abraham) Haneef (Islamic Monotheism — to worship none but Allaah) and he was not of the Mushrikoon (polytheists, idolaters, disbelievers)”[al-Nahl 16:123]  Ibraaheem’s advice to his children was to adhere to the religion of Islam and follow its commands until they died. Allaah said (interpretation of the meaning):  “And this (submission to Allaah, Islam) was enjoined by Ibraaheem (Abraham) upon his sons and by Ya‘qoob (Jacob) (saying), ‘O my sons! Allaah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims — Islamic Monotheism)’” [al-Baqarah 2:132]  O Allaah, send blessings upon Ibraaheem and upon the family of Ibraaheem, for You are Praiseworthy, Most Glorious.  Other Prophets who were alive at the time of Ibraaheem (peace be upon him) were Loot, Ismaa’eel, Ishaaq, and Ya’qoob. Then came Yoosuf, then Shu’ayb, then Ayyoob, then Dhu’l-Kifl. Then Allaah sent Moosa and Haaroon (peace be upon them and may the best of blessings and peace be upon all the Prophets).

Some courts give the supervisor of a waqf 10% in return for supervising the waqf, so if the income of the waqf is 1 million riyals per year, he will get 100,000 of that. Is it permissible for him to take this amount or is it too much?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him) and he answered as follows:  If it was a small amount at that time (i.e., the time when the thing was made a waqf), but it has become a lot now, then I think that he should not be given all of that in return for his work. His work may be little, such as supervising and renting out and collecting rents and giving the money to a specific person or to a charitable committee. Based on that, it should be reduced to bring it in line with the salary of others (they should look and see, if another man were to be appointed to do the jobs that this supervisor does, how much would he be paid, then he should be given a similar amount).  And Allaah knows best.

If the person who is setting up a waqf says, “Take from this waqf and feed the poor” and he dies without having specified the amount of food, what should the supervisor do?.

Praise be to Allah.We put this question to Shaykh ‘Abd al-Rahmaan ibn Jibreen (may Allaah preserve him), who answered as follows:  He should look at what is customary (al-‘urf) and at the usage of the word ta’mah (feeding the poor) in those days. What was usually meant by it was to offer iftaar and dinner to fasting people, even if it was only three or five poor persons who were in need of iftaar after fasting.  And Allaah knows best.

The prophet(saw)said that the signs would come very quickly, also that he was the beginning of those signs...what is happening right now? how is it possible that israel is so powerfull on earth?.

Praise be to Allah.The portents of the Hour are not all of the same degree, rather some of them are minor and some are major. The major signs are those which, when the first one appears, the others will follow like beads falling from a broken string. But with regard to the minor signs, there is a long period of time between the first and the last of them. The sending of the Prophet (peace and blessings of Allaah be upon him) was one of the minor signs of the Hour, not one of the major portents.  It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I and the Hour have been sent like these two.” He said, And he held up his index and middle fingers together.  Narrated by al-Bukhaari, 6139; Muslim, 2951.  Al-Qurtubi said:  The first of the portents of the Hours is the Prophet (peace and blessings of Allaah be upon him), because he is the Prophet of the end of time. He has been sent and there will be no Prophet between him and the Resurrection.  Al-Tadhkirah, p. 111  With regard to the strength of Israel (the Jewish state), this is something that has happened to them by the will and decree of Allaah.  Allaah says (interpretation of the meaning):  “Indignity is put over them wherever they may be, except when under a covenant (of protection) from Allaah, and from men” [Aal ‘Imraan 3:112] Allaah has given them power and respite, but that is only so that when He does seize them, He will seize them severely.  It was narrated that Abu Moosa (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Allaah gives respite to the wrongdoer until, when He seizes him, He does not let him go.” Then he recited (interpretation of the meaning):  “Such is the Seizure of your Lord when He seizes the (population of) towns while they are doing wrong. Verily, His Seizure is painful (and) severe” [Hood 11:102] Narrated by al-Bukhaari, 4409; Muslim, 2583.  At the time of the Mahdi and when ‘Eesa (peace be upon him) comes down, the Muslims’ victory over the Jews will be complete.  It is proven (in the hadeeth) then when the leader of the Muslims, the Mahdi will come to lead them in praying Fajr, ‘Eesa ibn Maryam will come down to them, and the imam will step back so that ‘Eesa can come forward and lead the prayer, but ‘Eesa will put his hand on his back and say, “Go forward and lead the prayer, for the iqaamah was given for you.” So their imam will lead them in prayer, and when he has finished, then ‘Eesa will head towards the Dajjaal, with whom will be seventy thousand Jews. When the Dajjaal looks at him, he will melt like salt in water, and the Messiah ‘Eesa (peace be upon him) will catch up with him at the gate of Lod (which is a town near Jerusalem) and kill him. Then Allaah will cause the defeat the Jews, and there will be nothing that Allaah has created that a Jew hides behind, but Allaah will cause that thing to speak. Rocks, trees, walls and animals will all say, ‘O Muslim, O slave of Allaah, here is a Jew, come and kill him!’ – except for the box-thorn tree (al-gharqad), for it is one of their trees and will not speak.”  If the Muslims want to defeat the Jews and all kaafirs, they have to turn back to Allaah and support His religion until Allaah grants them victory, for the Jews are too insignificant for words, but they took advantage of the fact that the Muslims have turned away from their religion.  We ask Allaah to being the Muslims back to their religion and help them follow it properly.   And Allaah knows best.

Is it permissible to give our zakat to the known organization which receive zakat to help the needy people without knowing where they are going to spend ?

Praise be to Allah.If you take of it yourself and give it directly to one who is entitled to it according to your understanding, then you will be sure that it has gone to the right place. If you agree to give it to someone whom you trust to dispose of it in the manner prescribed in Islam, this is also permissible. Fataawa al-Lajnah al-Daa’imah, 9/457 Shaykh Ibn Baaz said: If the people who are doing that are trustworthy and honest, and will dispose of the zakaah in the ways prescribed in sharee’ah, then it is OK to give one’s zakaah to them, because this is a way of co-operating in righteousness and piety. Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, 3/126 .

If the exams for high school graduation are held in Ramadaan, is it permissible for a student to break his fast in Ramadaan so that he will be able to concentrate in the exam?

Praise be to Allah.It is not permissible for one who is accountable to break his fast in Ramadaan because of exams, because that is not one of the excuses that are allowed in sharee’ah. Rather he has to fast, and do his studying and revision at night if it is too hard for him to do that during the day.  Those who are in charge of exams should be kind to the students and not make the exams in Ramadaan, thus serving two interests, the interests of the fast and to help the students prepare for the exams. It was narrated in a saheeh report from the Messenger of Allaah (peace and blessings of Allaah be upon him): “O Allaah, whoever is put in charge of any of the affairs of my ummah and is kind to them, show kindness towards him, and whoever is put in charge of any of the affairs of my ummah and is harsh towards them, show harshness towards him.” (Narrated by Muslim in his Saheeh). So my advice to those who are in charge of exams is to be kind to the students and not to have exams in Ramadaan, but to have them before or after. We ask Allaah to give us all strength.

Can you please tell me what is the correct procedure for giving debt (Lending money to a person). I am comitting a mistake/sin if i dont keep a witness and lend some money to another person.

Praise be to Allah.The correct way of lending money is that mentioned by Allah in Soorat al-Baqarah, in the aayah on debt, where Allah says (interpretation of the meaning):  “O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of each and everything. And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do”[Al-Baqarah 2:282-283] So the correct way of lending money is:  1-To specify the period of the loan, i.e., the length of time after which the loan must be repaid. 2-Writing down the loan and the time when it is to be repaid. 3-If the one who writes down the loan is a person other than the debtor, then the debtor is the one who should dictate to him the details of the loan. 4-If the debtor is unable to dictate because of sickness or some other reason, then the one who should dictate on his behalf is his guardian. 5-The loan should be witnessed, and the witnesses should be two men, or one man and two women. 6-The lender has the right to ask the borrower to guarantee the loan with a pledge which the lender will keep. The benefit of the pledge is that if the time comes for the debt to be repaid and the borrower refuses to pay, the item in pledge may be sold and the debt paid with that money; anything left over is to be given to the owner of the pledge, namely the debtor. Guaranteeing a debt in one of these three ways (writing, witnesses or pledge) is mustahabb and is preferable, but it is not obligatory (waajib). Some of the scholars are of the view that it is obligatory to write down a loan, but most of the scholars say that it is mustahabb, and this is the more correct view. See Tafseer al-Qurtubi, 3/383. The reason for that is to protect people’s rights so that they will not be exposed to loss because of forgetfulness or confusion, and as a precaution against those who do not fear Allah.  If a loan is not written down and not witnessed, and no pledge is taken, that does not mean that it is a sin. The aayah itself indicates that:  “then if one of you entrusts the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord” [Al-Baqarah 2:283 – interpretation of the meaning] Trust means not guaranteeing the loan by writing it down, having it witnessed or asking for a pledge. But in this case it is essential to fear Allah. Hence in this case Allah commanded the one who is in debt to fear Allah and discharge his trust: “let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord”. See Tafseer al-Sa’di, 168-172.  If the loan is not written down and the debtor denies it or takes a long time to repay it, then the lender has no one to blame but himself, because he exposed his property to loss. It was narrated from the Prophet (peace and blessings of Allah be upon him) that if a loan is not written down, the du’aa’ of the lender against the debtor will not be accepted if he takes too long to pay or he denies the loan. He (peace and blessings of Allah be upon him) said: “There are three who call upon Allah but their prayer will not be answered:… a man who lent money to another man but he did not have (the loan) witnessed.” (Saheeh Al-Jaami’, 3075).  Whoever thinks about these rulings and others will see the perfection of the Islamic sharee’ah and how concerned it is to protect people’s rights and not expose them to loss. For Allah commands the one who has wealth to protect it and not to expose it to loss, no matter how little it may be:  “You should not become weary to write it (your contract), whether it be small or big, for its fixed term” [Al-Baqarah 2:282 – interpretation of the meaning] Is there any other law that combines the interests of this world and the Hereafter in such a perfect way as the Islamic sharee’ah does?  Could anyone come up with anything more perfect than these rulings?  Allah the Almighty indeed spoke the truth when He said (interpretation of the meaning):  “And who is better in judgement than Allah for a people who have firm Faith” [Al-Maa'idah 5:50] We ask Allah to make us steadfast in adhering to His religion until we meet Him adhering to it.  And Allah knows best. May Allah bless our Prophet Muhammad and grant him peace.

Can a dead muslim feel the feelings of his close relatives after his death? i.e their sorrows, weeping, happiness and they are remembering him or not after him/her? Is the soul of a good muslim can come in the world to know about his family. I heard that the soul come to the place where he/she died for forty days. Do we feel or see the souls of our close relatives? What is the reality of dreams about dead ones?

Praise be to Allah.When a person dies, he moves from this world to another realm, and his soul does not come back to his family and they do not feel anything of him. What is mentioned (in the question) about the soul coming back for forty days is a myth that has no foundation. Similarly the dead person does not know anything about the circumstances of his family, because he is absent from them, in a state of bliss or torment. But Allaah may inform some of the dead of some of the circumstances of their families, but this is not necessarily so. There are some reports, which cannot be relied upon, that say that the deceased may know something about his family’s circumstances. With regard to dreams, some of them are true and some are the playing of the Shaytaan. The living may come to know something of the circumstances of the dead via true dreams, but that depends on the sincerity of the one who sees the dream, whether the dream is a true dream and the ability of the one who interprets these dreams. Yet despite that we should not be certain of what the dream says, unless there is some evidence to indicate that. For a living person may see his deceased relative in a dream, advising him to do things or saying some things to him which he may know are true if they match reality. There have been some cases in which dreams matched reality and others where there is no evidence to suggest that the dreams are true. And some dreams are known to be untrue. So dreams are of three types. We must pay attention to that when dealing with news, reports and stories that have to do with the circumstances of the dead.

how was the science of fiqh developed ?

Praise be to Allah.During the lifetime of the Prophet (peace and blessings of Allaah be upon him) the Muslims used to receive the rulings of Islam directly from him. The Qur’aan came down as a teacher, guide and mufti, as Allaah said (interpretation of the meaning):  “They ask you for a legal verdict. Say: “Allaah directs (thus) about Al-Kalaalah (those who leave neither descendants nor ascendants as heirs)…”[al-Nisa’ 4:176]  And it came to explain matters concerning which the Prophet (peace and blessings of Allaah be upon him) and his companions were uncertain, as in the story of the woman who asked the Prophet (peace and blessings of Allaah be upon him) about her husband’s divorcing her by zihaar (a jaahili form of divorce in which the husband says to his wife, “You are to me as my mother’s back”), as a result of which the first verses of Soorat al-Mujaadilah were revealed.  The Prophet (peace and blessings of Allaah be upon him) used to send some of his companions to teach the new Muslims how to worship and to give them legal rulings (fatwa). The Prophet (peace and blessings of Allaah be upon him) used to allow them a certain amount of room in understanding the texts of sharee’ah, then he would approve of their interpretation or correct them. At the time of the Prophet (peace and blessings of Allaah be upon him) a number of the Sahaabah used to issue fatwas (legal rulings). Some of the scholars said that they numbered fourteen, but in fact there were more than that. The Prophet (peace and blessings of Allaah be upon him) was the imaam (leader) and teacher of mankind and at that time people spoke proper Arabic so whatever variations in interpretation there were, were few and minor. So the death of the Prophet (peace and blessings of Allaah be upon him) was counted as a great loss to the ummah, because they lost their leader, guide and perfect example.  It was narrated that Anas ibn Maalik said: “After the death of the Messenger of Allaah (peace and blessings of Allaah be upon him), Abu Bakr said to ‘Umar, ‘Let us go to Umm Ayman and visit her as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. When they came to her, she wept, and they said to her, ‘Why are you weeping? What is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him).’ She said, ‘I am not weeping because I do not know that what is with Allaah is better for His Messenger (peace and blessings of Allaah be upon him); rather I am weeping because the revelation from heaven has come to an end.’ She moved them to tears and they started weeping with her.” (Narrated by Muslim, 2454). But the Prophet (peace and blessings of Allaah be upon him) did not die until after the religion had been completed.  One of the characteristics of this religion, which was perfected during the time of the Prophet (peace and blessings of Allaah be upon him), was that it includes features which qualify it to remain and continue until the end of time.  Therefore this religion and understanding of it remained after the death of the Prophet (peace and blessings of Allaah be upon him) and it will abide until the Day of Resurrection. After the death of the Prophet (peace and blessings of Allaah be upon him), the people followed his guidance and the guidance of the Rightly-Guided khaleefahs who followed him. Abu Bakr (may Allaah be pleased with him) used to judge amongst them and issue fatwas to them based on what he found in the Qur’aan and hadeeth. If he could not find an answer, he would go out and ask the Muslims, saying, “Such and such an issue has been referred to me, do you know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) passed a judgement concerning such a matter?” Then perhaps a group of them would come to him, all of them saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) had passed a judgement on it. Then Abu Bakr would say, “Praise be to Allaah Who has caused there to be among us those who memorized things from our Prophet.” And if he was unable to find any Sunnah narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), he would gather the leaders of the people and the best among them and if they agreed on something he would pass judgement according to that.  ‘Umar (may Allaah be pleased with him) did the same after Abu Bakr had died.  Then the Sahaabah (may Allaah be pleased with them) dispersed to different regions as teachers and mujaahideen, after the expansion of the Islamic territory. Each of them used to issue fatwas in accordance with what he knew of the Qur’aan and Sunnah, or the actions of Abu Bakr or ‘Umar, or the conclusions to which his own ijtihaad led him. The muftis among the Sahaabah numbered more than one hundred, and those who issued many fatwas numbered seven, as Ibn al-Qayyim says. They were: ‘Umar ibn al-Khattaab, ‘Ali ibn Abi Taalib, ‘Abd-Allaah ibn Mas’ood, ‘Aa’ishah Umm al-Mu’mineen, Zayd ibn Thaabit, ‘Abd-Allaah ibn ‘Abbaas and ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them all).  ‘Umar (may Allaah be pleased with him) and his son, and Zayd ibn Thaabit (may Allaah be pleased with them), were in Madeenah, and many students became scholars at their hands,  such as Saalim ibn ‘Abd-Allaah ibn ‘Umar, Naafi’ and others. Their knowledge was passed to the seven fuqaha’ and ultimately to Imaam Maalik ibn Anas al-Asbahi.  Ibn Mas’ood and then ‘Ali were in Kufa, and a number of the Taabi’een learned from them, such as ‘Ilqimah, al-Aswad, Masrooq, Shurayh al-Qaadi, Silah ibn Zafar and many others besides them, until that knowledge reached Imaam Abu Haneefah al-Nu’maan ibn Thaabit.  Fiqh and knowledge spread throughout the ummah from the companions of Ibn Mas’ood, the companions of Zayd ibn Thaabit, the companions of ‘Abd-Allaah ibn ‘Umar, and the companions of ‘Abd-Allaah ibn ‘Abbaas. That happened in Kufa, Madeenah and Makkah, respectively. These Taabi’een used to issue fatwas when the greatest Sahaabah were present, and they granted them permission to do that.   For example, Ibn ‘Umar used to say of Sa’eed ibn al-Musayyib: he is one of the muftis or one of those to be followed.  And he said of him: if the Prophet (peace and blessings of Allaah be upon him) had seen him, he would have been happy with him.  Via these people, knowledge spread far and wide. Then the ahaadeeth were compiled in books and the numbers of students increased who occupied themselves with memorizing them and writing them down; then knowledge spread throughout the earth. Most of the people were religiously-committed and aware, and this prevented anyone from speaking without knowledge or claiming to be a scholar when he was not qualified to describe himself as such. Then differences because widespread and people became involved in the field of knowledge who would have been better off refraining from it. But by the wisdom of Allaah the religion was regulated and preserved by imams whom the ummah agreed that they were leaders and knowledgeable and that they had reached the utmost degree of knowledge of rulings and fatwas. Allaah caused them to become well known and their virtue spread throughout the world. Students flocked to them to learn and study, and their views were compiled in books. The opinions of the Sunni schools of thought which followed the truth of the Qur’aan and Sunnah and which rejected innovations in religion (bid’ah), according to what was transmitted by the students of the great imams, were recorded according to what was transmitted by the students of these great scholars, so the views of each imaam became a madhhab that is followed.  The most famous of these madhhabs nowadays are just four: the Hanafi, Maaliki, Shaafa’i and Hanbali madhhabs. The followers of these madhhabs are agreed on most matters and on the most important issues of religion, and the differences in understanding and in the evidence that reached them have to do with minor issues. All of them are following something good, may Allaah have mercy on them. Then each of these madhhabs developed in ways which it would take too long to explain here, until things became as they are nowadays, where each madhhab has books containing its issues and methods of deriving rulings and interpreting evidence. And among the imams there are, praise be to Allaah, mujtahids who can produce rulings on contemporary events and issues by means of the understanding that Allaah has bestowed upon them, using ijtihaad, qiyaas (analogy), the principles of the objectives of sharee’ah, the sayings of previous scholars, and the principles of usool al-fiqh. Thus fiqh continued to be a rich discipline, comprehending all the issues of life which the Muslims need to know about.  At all times there is someone who is showing the correct way, based on evidence, who recognizes the truth concerning a certain issue and he knows how to reach the correct conclusion. The scholars could not agree on something that is incorrect, hence the ummah cannot all follow falsehood. We ask Allaah to cause us to understand His religion and to bless us with knowledge and righteous deeds. And Allaah knows best.  For more information see:  Al-Fikr al-Saami fi Taareekh al-Fiqh al-Islaami and Taareekh al-Fiqh al-Islami by ‘Umar ibn Sulaymaan al-Ashqar.  And Allaah knows best.

What should we do with the foetus when it is miscarried? Should we offer the funeral prayer for it and wash it, and should we give it a name, or leave it without a name? Please advise us.

Praise be to Allah.If the foetus comes out alive and its cry is heard, then it dies, it should be washed and the funeral prayer offered for it; there is no scholarly dispute concerning this. It says in al-Mughni: “The scholars are unanimously agreed that if it is known to have lived and its cry has been heard, the prayer should be offered for it. But if its cry is not heard, Imaam Ahmad (may Allaah have mercy on him) said: “If it has completed four months [gestation], then it should be washed and the funeral prayer offered. This is the view of Sa’eed ibn al-Musayyib, Ibn Seereen and Ishaaq. Ibn ‘Umar offered the funeral prayer for the son of his daughter who was born dead.” (al-Mughni, 2/328)  It says in Masaa’il al-Imaam Ahmad, which (contains reports that) were narrated by his son ‘Abd-Allaah: “I heard my father being asked about the newborn, when should the funeral prayer be offered for him? He said: if he was miscarried after four months [gestation], the funeral prayer should be offered for him. He was asked, should the funeral prayer be offered for him even if his cry was not heard? He said, Yes.” (Masaa’il al-Imaam Ahmad allati rawaahaa ibnuhu ‘Abd-Allaah, 2/482, mas’alah no. 673)  The author of al-Mughni explained the reason why the funeral prayer may be offered for one concerning whom there is doubt that he lived at all, “The prayer offered for him is a kind of du’aa’ for him and his parents … so there is no need to be certain and sure that he lived at all, unlike matters of inheritance.” (al-Mughni, 2/328) Undoubtedly this is a good understanding, because inheritance has to do with the rights of others, whereas a prayer has to do with the relationship between a person and his Lord. With regard to a foetus of less than four months gestation, it should not  be washed and the funeral prayer should not be offered for it, but it should be wrapped in a cloth and buried. That is because the soul is not breathed into it until after four moths of gestation; before that it is not a soul so the funeral prayer cannot be offered over it; it is like inanimate objects or blood.  The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “The miscarried foetus should be prayed over (the funeral prayer), and supplication for forgiveness and mercy for his parents should be offered.” (Narrated by Abu Dawood; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3525).  In the case of a miscarried foetus whose sex cannot be determined, it should be given a name which is suitable for both males and females, such as Salamah, Qutaadah, Sa’aadah, Hind, ‘Utbah or Hibbat-Allaah.

Is a man permitted to have sexual intercourse with a slave woman who is married?

Praise be to Allah. It is not permissible for a man to have intercourse with his slave woman who is married; whoever does that has committed a haraam (forbidden) action and is to be punished.  Ibn Qudaamah said in al-Mughni: if he marries off his slave woman, then it is forbidden for him to have intercourse with her… There is no doubt and no dispute concerning the prohibition on his having intercourse with her, for she is now permissible to her husband, and no woman can be permissible to two men. If he has intercourse with her then he is guilty of sin and must be punished. Ahmad said, he should be flogged but not stoned, i.e., his punishment (ta’zeer) should take the form of flogging.  Vol. 9, p. 497.

What is this world?

Praise be to Allah.This world is the place of striving and the Hereafter is the place of reward or punishment, where the believers will be rewarded with Paradise and the disbelievers will be punished with Hell.  Paradise is good and none but those who were good will enter it. Allah is Good and accepts nothing but that which is good. So the way of Allah with His slaves is to test them with calamities and tribulations, so that the believer may be known from the kaafir and so that the truthful may be distinguished from the liar, as Allah says (interpretation of the meaning):  “Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test)” [al-‘Ankaboot 29:2-3]  Victory and success cannot be achieved except after tests which will bring the good forth from the evil and tell the believer apart from the kaafir, as Allah says (interpretation of the meaning):  “Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allah disclose to you the secrets of the Ghayb (Unseen)” [Aal ‘Imraan 3:179]  Among the trials with which Allah tests His slaves in order to distinguish the believers from the disbelievers is that which He mentions in the aayah (interpretation of the meaning):  “And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Saabiroon (the patient). Who, when afflicted with calamity, say: ‘Truly, to Allah we belong and truly, to Him we shall return.’ They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones” [al-Baqarah 2:155-157]  So Allah tests His slaves, and He loves those who are patient, and gives them the glad tidings of Paradise.  Allah tests His slaves with jihaad, as He says (interpretation of the meaning):  “Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who are As-Saabiroon (the patient)?” [Aal ‘Imraan 3:142]  Wealth and children are a trial by means of which Allah tests His slaves, to know who will give thanks for them, and who will be distracted from Allah by them:  “And know that your possessions and your children are but a trial and that surely, with Allah is a mighty reward” [al-Anfaal 8:28 – interpretation of the meaning]  Allah tests us, sometimes with calamities and sometimes with blessings, to show who will be thankful and who will be ungrateful, and who will obey and who will disobey, then He will reward or punish them on the Day of Resurrection:  “and We shall make a trial of you with evil and with good. And to Us you will be returned” [al-Anbiya’ 21:35 – interpretation of the meaning]  Testing is according to one’s faith; the most severely tested among mankind are the Prophets, then the next best and the next best. The Prophet (peace and blessings of Allah be upon him) said: “When I fall ill, my pain is equivalent to the pain of two men among you.” (Narrated by al-Bukhari, 5648).  Allah tests His slaves with different kinds of trials.  Sometimes He tests them with calamities and tribulations to distinguish the believer from the disbeliever, the obedient from the disobedient, the grateful from the ungrateful.  Sometimes Allah tests His slaves with calamities; when they commit sin, He punishes them with calamities so that they might come back to him, as He says (interpretation of the meaning):  “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30]  “And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke (Allah) with submission to Him” [al-Mu’minoon 23:76]  Allah is merciful to His slaves; He sends repeated tribulations upon the ummah so that they may return and repent to Him, and give up that which Allah has forbidden, and so that Allah might forgive them. Allah says (interpretation of the meaning):  “See they not that they are put in trial once or twice every year (with different kinds of calamities, disease, famine)? Yet, they turn not in repentance, nor do they learn a lesson (from it)” [al-Tawbah 9:126]  It is part of the mercy of Allah that disasters befall sinners in this world, so that their souls might be purified and they might come back to Allah before they die:  “And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islam)” [al-Sajdah 32:21 – interpretation of the meaning]  Sometimes Allah tests His slaves with calamities in order to raise them in status and to expiate for their sins, as the Prophet (peace and blessings of Allah be upon him) said: “No misfortune or disease befalls a Muslim, no worry or grief or harm or distress – not even a thorn that pricks him – but Allah will expiate for some of his sins because of that.” (Agreed upon. Narrated by al-Bukhari, 5641)

Why are the words of the Prophet (peace and blessings of Allah be upon him) counted as proof?

Praise be to Allah. Hadeeth means the words, actions, approvals or attributes that have been narrated from the Messenger (peace and blessings of Allah be upon him).  A hadeeth may either confirm things that are mentioned in the Quran, such as prayer, zakah (poor-due), etc., or it may give details of things that are mentioned in the Quran in general terms, such as the numbers of rak’ahs (units) in each prayer, the thresholds for paying zakah, the details of Hajj, etc. It may also explain rulings which are not mentioned in the Quran, such as the prohibition on being married to a woman and her (paternal or maternal) aunt at the same time.  Allah revealed the Quran to His Messenger Muhammad (peace and blessings of Allah be upon him) and commanded him to explain it to the people, as He said (interpretation of the meaning):  “And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Quran)], that you may explain clearly to men what is sent down to them, and that they may give thought.” [al-Nahl 16:44]  The hadeeth of the Messenger (peace and blessings of Allah be upon him) is a revelation (wahy) from his Lord. Allah says (interpretation of the meaning):  “Your companion (Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only a Revelation revealed.” [al-Najm 53:2-4]  Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him) to call mankind to worship Allah alone, and to disbelieve in any (god) apart from Him, and (He sent him) to bring the glad tidings of Paradise and warnings of Hell:  “O Prophet (Muhammad)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, And as one who invites to Allah [Islamic Monotheism, i.e. to worship none but Allah (Alone)] by His leave, and as a lamp spreading light (through your instructions from the Quran and the Sunnah/the legal ways of the Prophet). [al-Ahzab 33:45-46 – interpretation of the meaning]  The Messenger (peace and blessings of Allah be upon him) was anxious over this ummah; he did not know of anything good but he told them of it, and he did not know of anything evil but he warned them against it:  “Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful.” [al-Tawbah 9:128 – interpretation of the meaning]  Every Prophet was sent only to his own people, but Allah sent His Messenger Muhammad (peace and blessings of Allah be upon him) to all of mankind:  “And We have sent you (O Muhammad) not but as a mercy for the ‘Alameen (mankind, jinn and all that exists).” [al-Anbiya 21:101 – interpretation of the meaning]  Because the Messenger (peace and blessings of Allah be upon him) conveyed the revelation that was sent down to him from His Lord, it is obligatory to obey him. Indeed, obedience to him is obedience to Allah:  “He who obeys the Messenger (Muhammad), has indeed obeyed Allah.” [al-Nisa 4:80 – interpretation of the meaning]  Obedience to Allah and His Messenger (peace and blessings of Allah be upon him) is the way to salvation and victory, and to happiness in this world and in the Hereafter:  “And whosoever obeys Allah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hellfire and will be admitted to Paradise).” [al-Ahzab 33:71 – interpretation of the meaning]  Hence it is obligatory for all people to obey Allah and His Messenger (peace and blessings of Allah be upon him), because therein lies their success and salvation:  “And obey Allah and the Messenger (Muhammad) that you may obtain mercy.” [Al ‘Imran 3:132 – interpretation of the meaning]  Whoever disobeys Allah and His Messenger (peace and blessings of Allah be upon him) only harms himself, he does not harm Allah in the slightest:  “And whosoever disobeys Allah and His Messenger (Muhammad), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.” [al-Nisa 4:14 – interpretation of the meaning]  Once Allah and His Messenger (peace and blessings of Allah be upon him) have decided a matter, no one has the right to choose concerning it or to object to it; rather it is obligatory to obey and to believe in the truth:  “It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed into a plain error. [al-Ahzab 33:36 – interpretation of the meaning]  A person's faith is not complete until he loves Allah and His Messenger (peace and blessings of Allah be upon him), and love implies obedience. Whoever wants Allah to love him and forgive his sins must follow the Messenger (peace and blessings of Allah be upon him):  “Say (O Muhammad to mankind): ‘If you (really) love Allah, then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.’” [Al ‘Imran 3:31 – interpretation of the meaning]  Love of the Messenger (peace and blessings of Allah be upon him) is not simply the matter of words to be repeated, rather it is the matter of belief and conduct, i.e., obedience to what he commands, belief in what he tells us, avoidance of what he forbids, and avoidance of worshipping Allah in any way except that which he prescribed.  When Allah had perfected this religion and the Messenger (peace and blessings of Allah be upon him) had conveyed the message of his Lord, Allah took him to be with Him. The Messenger (peace and blessings of Allah be upon him) left this ummah (his followers) with clear proof in which there is no ambiguity. No one deviates from it but he is doomed:  “This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maidah 5:3 – interpretation of the meaning]  By the grace of Allah, the Sahabah/Companions (may Allah be pleased with them) preserved the ahaadeeth (prophetic teachings) of the Messenger (peace and blessings of Allah be upon them), then the righteous salaf (pious predecessors) who came after them compiled them in books which are known as the Sihah (Saheehs/authentic collections), Sunan and Musnads. The most sound of them are Saheeh al-Bukhari, Saheeh Muslim, the four Sunans, the Musnad of al-Imam Ahmad and the Muwatta of al-Imam Malik, etc.  Allah has perfected this religion. The Messenger (peace and blessings of Allah be upon him) did not know of anything good but he taught it to his ummah, and he did not know of anything evil but he warned them against it. So whoever introduces anything into the religion,  of bid’ah (innovation) or myths, such as praying to the dead or circumambulating (tawaf) their tombs, or praying to the jinn and awliya (“saints”), and other things that have not been prescribed by Allah and His Messenger (peace and blessings of Allah be upon him), all of this is to be rejected and not accepted, as the Prophet (peace and blessings of Allah be upon him) said: “Whoever innovates something in this matter of ours (Islam) that is not a part of it will have it rejected.” (Narrated by Muslim, 1718) .

What is your opinion on the new fashion [in the Arab world] of people wearing caps with a visor in front [i.e., baseball caps]?

Praise be to Allah. It is not permissible for a Muslim to imitate the kuffaar in his dress. If wearing these caps or anything else is one of their distinguishing features and something for which they are well are known and by which they are distinguished from others, then it is not permissible for the Muslim to wear those things. But if it serves some purpose and it is not something that belongs exclusively to the kuffaar, such as hats worn for work on building sites or in other workplaces, which are worn to protect the head and shade the eyes from the sun, there is nothing wrong with doing that. But if the hat is worn with the visor to the side or the back, this is not appropriate for the Muslim youth.

Do the agonies of death reduce a person’s sins? Does sickness reduce a person’s sins? Please advise us.

Praise be to Allah.Yes, everything of sickness, difficulty, worry or distress that befalls a person, even the prick of a thorn, is an expiation for his sins. Then if he bears it patiently and seeks reward for that with Allah, as well as the expiation of his sins he will be rewarded for the patience with which he bears the calamity that has befallen him. It makes no difference whether that is at the time of death or before. Calamities are expiation of sin for the believer. The proof of that is the verse (interpretation of the meaning): “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [Al-Shoora 42:30]  Since that is because of what our hands have earned, this indicates that it is an expiation for the things we have done. The Prophet (peace and blessings of Allah be upon him) said that no worry, distress or hurt befalls the Muslim, not even a thorn that pricks him, but Allah will expiate his sins thereby.

What are the things that a Muslim woman may uncover in front of a kaafir woman, such as a Buddhist woman for example? Is it true that she is not allowed to uncover her face?

Praise be to Allah. The correct view is that a woman may uncover what is above the navel and what is below the knees in front of another woman, whether she is a Muslim or a kaafir. As for the area between the navel and the knees, this is ‘awrah and is to be covered in front of everyone. No woman should see this area of another woman, whether she is Muslim or non-Muslim, related to her or not related; the same applies to the ‘awrah among men (i.e., no man should see the ‘awrah of another man). A woman may see the chest, head, shins, etc., of another woman; similarly a man may see the chest, shins, and head of another man. With regard to the view of some scholars, that a believing woman should not uncover in front of a kaafir woman, this view is superceded by the more correct of the two scholarly views, because at the time of the Prophet (peace and blessings of Allaah be upon him), Jewish women and also idol-worshipping women used to enter upon the wives of the Prophet (peace and blessings of Allaah be upon him) for various reasons; it is not narrated that they used to wear hijaab in front of them, and they are the best and most pious of women.

What is the ruling on coats made from pigskin?

Praise be to Allah.It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When (animal) skin is tanned, it becomes pure.” And he said, “Tanning the skin of a dead animal [i.e., one which has died of natural causes as opposed to being slaughtered] purifies it.” The scholars differed concerning this – does this hadeeth apply to all kinds of animal skins, or only the skins of animals which become halaal when slaughtered according to sharee’ah?  Undoubtedly it is permissible to use in any way the tanned skins of dead animals which become halaal when slaughtered according to sharee’ah, such as camels and cows, according to the most correct scholarly opinion. With regard to the skins of pigs, dogs and the like, which cannot be made halaal by slaughtering them in the manner prescribed in sharee’ah, there is a difference of opinion among the scholars as to whether they can be made pure by tanning. In order to be on the safe side, it is better not to use them, heeding the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever avoids doubtful matters, that will be better for his religious commitment and his honour.” And he (peace and blessings of Allaah be upon him) also said, “Leave that which makes you doubt for that which does not make you doubt.”

What is the ruling on (buying) fashion magazines such as Burda, in order to find out about new and different styles for women’s clothes? What is the ruling on keeping them after using them, since they are full of pictures of women?

Praise be to Allah. Undoubtedly buying magazines in which there is nothing but pictures is haraam, because keeping pictures is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there are images.” And when he saw the images on the cushion that ‘Aa’ishah had brought, he stopped and did not enter, and she saw signs of displeasure on his face. These magazines which show pictures of fashion should not be looked at. Not every kind of dress is permissible; because some designs may show the ‘awrah either because they are too tight or for some other reason. This fashion may be part of the dress of the kaafirs which belongs exclusively to them, and imitating the kaafirs is haraam because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” What I advise my Muslim brothers in general, and the Muslim women in particular, to do is to avoid these fashions, because some of them may involve imitating non-Muslims and some may involve showing the ‘awrah. Moreover, if women look to every new fashion, will lead to them abandoning our customs which are based on from our religion, and adopting other customs that have come from the non-Muslims.

Is it permissible for a bald man to have hair transplanted to his head, because some men suffer with that, especially if they are young?.

Praise be to Allah.Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on taking hair from the back of the head and transplanting it in the affected spot. He said: Yes, that is permissible, because it comes under the heading of restoring that which Allaah has created, and of correcting a fault. It does not come under the heading of cosmetic procedures or adding to that which Allaah has created, or changing the creation of Allaah. Rather it is restoring something that is missing and correcting a fault. It is well known in the story of the three men, one of whom was bald and said that he wished that Allaah would give him back his hair, that the angel touched his head and Allaah gave him back his hair, and gave him beautiful hair. Al-Bukhaari, 3464; Muslim, 2964.

I am a girl who hates backbiting and malicious gossip. Sometimes I find myself in the midst of a group of people who are talking about people, and they engage in backbiting and malicious gossip. I myself loathe and detest this, but I am extremely shy and I cannot tell them not to do that, and there is no place where I can keep away from them. Allaah knows that I wish they would talk about something else. Is there any sin on me for sitting with them? What should I do?

Praise be to Allah. There is sin on you in that case, unless you speak out against the evil action. If they accept that from you, then praise be to Allaah, otherwise you must leave them and not sit with them, because Allaah says (interpretation of the meaning):  “And when you (Muhammad) see those who engage in a false conversation about Our Verses (of the Qur’aan) by mocking at them, stay away from them till they turn to another topic. And if Shaytaan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zaalimoon (polytheists and wrongdoers)” [al-An’aam 6:68]   “And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them” [al-Nisa’ 4:140]  And the Prophet (peace and blessings of Allaah be upon him) said:  “Whoever among you sees an evil action, then let him change it with his hand (by taking action against it); if he cannot, then with his tongue (by speaking out against it); and if he cannot, then with his heart (by hating it and believing it to be wrong), and that is the weakest of faith.” (Narrated by Imam Muslim in his Saheeh). And there are many similar aayahs and ahaadeeth.

I read that one of the consequences of sin is punishment from Allaah and loss of blessing, and I wept with fear because of that. Please advise me

Praise be to Allah.Undoubtedly committing sin is one of the causes of Allaah’s wrath and of loss of blessing and withholding of rain and being overtaken by the enemy. Allaah says (interpretation of the meanings): “And indeed We punished the people of Fir‘awn (Pharaoh) with years of drought and shortness of fruits (crops), that they might remember (take heed)” [al-A’raaf 7:130]  “So We punished each (of them) for his sins, of them were some on whom We sent Haasib (a violent wind with shower of stones) [as on the people of Loot (Lot)], and of them were some who were overtaken by As-Sayhah [torment — awful cry, (as Thamood or Shu‘ayb’s people)], and of them were some whom We caused the earth to swallow [as Qaaroon (Korah)], and of them were some whom We drowned [as the people of Nooh (Noah), or Fir‘awn (Pharaoh) and his people]. It was not Allaah Who wronged them, but they wronged themselves” [al-‘Ankaboot 29:40] There are many similar aayahs. And it was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “A person may be deprived of provision because of sins that he commits.” So each Muslim man and woman must beware of sin, and must repent from sins that they have committed in the past, whilst also thinking positively about Allaah, hoping for His forgiveness and fearing His wrath and punishment. Allaah says in His Holy Book about His righteous slaves:  “Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us” [al-Anbiya’ 21:90 – interpretation of the meaning] And Allaah says (interpretation of the meaning):  “Those whom they call upon [like ‘Eesa (Jesus) - son of Maryam (Mary), ‘Uzayr (Ezra), angel and others] desire (for themselves) means of access to their Lord (Allaah), as to which of them should be the nearest; and they [‘Eesa (Jesus), ‘Uzayr (Ezra), angels and others] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is (something) to be afraid of!” [al-Isra’ 17:57] “The believers, men and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salaah (Iqaamat-as-Salaah), and give the Zakaah, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely, Allaah is All-Mighty, All-Wise” [al-Tawbah 9:71] It is prescribed, however, for Muslim men and women also to pursue the means that Allaah has permitted, placing their hope in Him and fearing Him, pursuing the means whilst also putting their trust in Allaah and depending on Him to bring what they hope for and keep them safe from what they fear, for He is the Ever-Responsive and Most Generous who says (interpretation of the meaning):  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).   And He will provide him from (sources) he never could imagine” [al-Talaaq 65:2-3]  “and whosoever fears Allaah and keeps his duty to Him, He will make his matter easy for him” [al-Talaaq 65:4]  “And all of you beg Allaah to forgive you all, O believers, that you may be successful”[al-Noor 24:31] So you must repent to Allaah from whatever sins you have committed in the past and be steadfast in obeying Allaah, whilst thinking positively of Him and fearing His wrath. Be of good cheer and have the hope of a good end

In the slaughterhouse there is a mute butcher. We want to know how he can say the name of Allaah over the animal being slaughtered.

Praise be to Allah. Ibn Qudaamah said:  He (al-Khirqi) said: if he is mute, then he may point to the sky.  Ibn al-Mundhir said: all of the scholars from whom we gained knowledge were agreed that meat slaughtered by a mute person is halaal. (Those scholars) include al-Layth, al-Shaafa’i, Ishaaq and Abu Thawr. This is also the view of al-Shu’bi, Qutaadah and al-Hasan ibn Saalih.  Since this is proven, then he should point towards the sky, because this gesture will take the place of speaking. His pointing towards the sky indicates that he intends to mention the One Who is above the heavens.  Al-Shu’bi said something similar to this.  This is also indicated by the hadeeth of Abu Hurayrah, that “A man brought a non-Arab slave woman to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I have to free a believing slave; shall I free this woman?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked her: ‘Where is Allaah?’ She pointed to the sky. He said, ‘Who am I?’ She pointed to the Messenger of Allaah (peace and blessings of Allaah be upon him) then to the sky, meaning that he was the Messenger of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Set her free, for she is a believer.’” This was narrated by Imaam Ahmad, and by al-Qaadi al-Barti in their Musnads.  The Messenger of Allaah (peace and blessings of Allaah be upon him) ruled that she was a believer on the basis of her pointing towards the sky, meaning that Allaah is above the heavens. So this should be sufficient as a sign of mentioning the name of Allaah.  So if he (the mute butcher) makes a gesture that indicates mentioning the name of Allaah, and that is known, then that is sufficient.

Some women wear hijaab in front of their daughters’ husbands, and they refuse to greet them with salaam or shake hands. Is it permissible for them to do that or not?

Praise be to Allah.The husband of a woman’s daughter is one of the mahrams through marriage, so it is permissible for him to see of her what he is permitted to see of his mother, sister, daughter and all other mahrams. For a woman to cover her face, hair, forearms etc. in front of her daughter’s husband is a kind of extremism in hijaab. Refusing to shake hands with him when meeting is also a kind of extremism. That may lead to problems or a breakdown in relations. She should avoid being extreme in this manner unless she has some reason to doubt him or she feels that the way he looks at her is not proper, in which case she is doing the right thing.

The punishment for zina For unmarried person as in islam is “The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah” [al-Noor 24:2] For this punishment to be applicable, Allaah has laid down the condition that the act be witnessed by four men whose word can be trusted; a confession does away with the requirement of four witnesses. 1) My quistion is after 100 lashes the genrally( if person is of normal personality or not very strong) the man will remain alive or not ? 2) How hard or powerful this lashes will be? is there any standard to apply so much strength on each lash?.

Praise be to Allah.Flogging in the case of hudood punishments is not meant to kill, rather it is intended as a form of discipline and rebuke, and to purify the person of sin. Hence many fuqaha’ have pointed out that it must be done with moderate force, and the person carrying out the punishment should not raise his arm so high that his armpit shows, and he should not use a new whip, or strip the person of his clothing unless it is something like a thick coat, which should be removed. The person being punished should be flogged standing, according to the majority of scholars; he should not be made to lie down and he should not be bound, and blows to the face, head and genitals are to be avoided.  Ibn Qudaamah (may Allaah have mercy on him) said: Rather the blows should be distributed all over the body, so that each limb will have its share, but most of them should be on the fleshy parts such as the buttocks and thighs, and the sensitive areas should be avoided, namely the head, face and genitals of men and women alike.  He said concerning the person being punished that he should not be made to lie down, or be bound, and we do not know of any difference of opinion concerning that.  Ibn Mas’ood said:  It is not prescribed in our religion to make the offender lie down or to tie him up or remove his clothing. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) flogged offenders but there is no report that any of them made the offender lie down or tied him up or removed his clothing.  His garment should not be removed, rather he is it acceptable if he is wearing one or two garments, but if he is wearing a thick coat, it should be removed, because if it is left on he will not feel the blows. Ahmad said: If winter garments are left on him, he will not feel the blows. Maalik said: His clothes should be removed [apart from that which covers the ‘awrah], because the command to flog implies that the blows should be directly to his body. We have the view of Ibn Mas’ood, and we do not know of any of the Sahaabah who differed with him. Allaah did not command us to strip the offender, rather he commanded us to flog him, so whoever is flogged through his clothes has been flogged.  And he said: Once this is established, then the whip should be of moderate quality, not so new that it would cause injury and not so worn out that it hardly hurts him. It was narrated that a man confessed to the Messenger of Allaah (peace and blessings of Allaah be upon him) that he had committed zina, so the Messenger of Allaah (peace and blessings of Allaah be upon him) called for a whip and he was given a broken whip. He said, “Better than this.” So he was brought a brand new whip. He said, “Something between these two.”  Narrated by Maalik from Zayd ibn Aslam in a mursal report; and it was narrated from Abu Hurayrah in a musnad report.  It was narrated from ‘Ali (may Allaah be pleased with him) that he said: Moderate blows with a moderate whip. Not so harsh as to kill and not so weak as to be no deterrent. He should not raise his arm completely, or keep it so low that it causes no pain. Ahmad said: His armpit should not show in any of the hudood punishments, i.e., he should not raise his arm so high, because the point is to discipline him, not kill him.  From al-Mughni, 1/141-142.  From the above it is clear that an ordinary person will not usually be killed by flogging; the purpose is to serve as a rebuke and discipline. And the believers should witness this punishment, as Allaah says (interpretation of the meaning):  “The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment” [al-Noor 24:2] And Allaah knows best.

What is the ruling on clothes that contain words written in English and we do not know whether those letters or words have a bad meaning? Is this a kind of imitation of the kaafirs? [This question was originally asked in Arabic]?

Praise be to Allah. We have to ask about those words or letters that are written in languages other than Arabic, because they may have bad meanings that are detrimental to our morals. It is not permissible to wear clothes with English writing that is not in Arabic until after we have made sure that this writing is free of objectionable meanings and that it does not contain anything that is indecent, or anything that involves glorifying the kuffaar such as sports players or innovators who have introduced unprecedented things, and so on. If there is anything that implies veneration of the kaafirs then it is haraam and is not permitted. If there is anything that has a bad or indecent meaning, then that is also not permitted. Hence we must ask about the meaning of the words written on the garment before wearing it.

How are prisoners of war treated in Islam?

Praise be to Allah. Islam is the religion of mercy and justice; it commands us to call others to the religion of Allaah in a kind and good manner, and to encourage people to enter this great religion. If some people persist in rejecting the religion of Allaah and stand in the way of ruling by that which Allaah has revealed on earth, or they fight against the call to Allaah, then we give them the choice of three things:  Either they become Muslim; or if they refuse they pay the jizyah (whereby they pay a specified amount to the Muslims in return for being allowed to remain their land, and the Muslims undertake to protect them); or, if they refuse that, there is nothing left but the way which they themselves have chosen, which is fighting and dealing violently with those who have persecuted the Muslims and put obstacles in the path of the Islamic da’wah. In this way the Muslims will gain the upper hand and the enemies will be humiliated; then when we have killed and wounded many of them and gained the upper hand over them, we may take prisoners and bind a bond firmly on them [cf. Muhammad 47:4], because in that case it is more in tune with the idea of mercy by choice (not because we are afraid of them); at that point war should not continue any longer than is necessary. War in Islam should not be waged for the sole purpose of shedding blood or seeking vengeance. If the Muslims capture them and take them to a place that has been prepared for them, they should not harm them or torture them with beatings, depriving them of food and water, leaving them out in the sun or the cold, burning them with fire, or putting covers over their mouths, ears and eyes and putting them in cages like animals. Rather they should treat them with kindness and mercy, feed them well and encourage them to enter Islam.  Thumaamah ibn Athaal – the leader of Bani Haneefah – was brought (to Madeenah) as a prisoner and tied to one of the pillars of the mosque. The Messenger (peace and blessings of Allaah be upon him) came to him and said, “What do you think, O Thumaamah?” He said, “What I think, O Muhammad, is good. If you kill me, you will kill one with blood on his hands – i.e., I will deserve to be killed because I have killed Muslims – and if you release me you will release one who will be grateful. If you want money, then ask, and I will give you whatever you want.” The Messenger of Allaah (peace and blessings of Allaah be upon him) left him for three days, and each day he would come and ask him similar questions, and Thumaamah would give similar answers. After the third day, he commanded that he should be released. Thumaamah went to a stand of date-palms near the mosque where he bathed (did ghusl), then he came to the Prophet (peace and blessings of Allaah be upon him) and said, “I bear witness that there is no god except Allaah and I bear witness that Muhammad is the slave of Allaah and His Messenger.” Then he said: “O Messenger of Allaah, by Allaah there was no one on earth whose face was more hateful to me than yours, but now your face is the most beloved of all faces to me.  By Allaah, there was no religion that was more hateful to me than your religion, but now your religion has become the most beloved of all religions to me. By Allaah, there was no land more hateful to me than your land, but now your land has become the most beloved to me. Your cavalry captured me when I was on my way to perform ‘Umrah, so what do you think I should do?”  The Messenger of Allaah (peace and blessings of Allaah be upon him) congratulated him, and told him to go for ‘Umrah. When he came to Makkah, someone asked him, “Have you changed your religion?” He said, “No, but I have submitted with the Messenger of Allaah (peace and blessings of Allaah be upon him), and by Allaah you will not get a grain of wheat from al-Yamaamah unless the Messenger of Allaah (peace and blessings of Allaah be upon him) gives permission.”  Think about this story, may Allaah bless you, and how the kind treatment of Thumaamah led to his embracing Islam, which could not have happened were it not primarily by the grace of Allaah, and also the kind treatment which Thumaamah received.  In the Qur’aan, Allaah says of the righteous (interpretation of the meaning):  “And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive, (Saying): ‘We feed you seeking Allaah’s Countenance only. We wish for no reward, nor thanks from you’” [al-Insaan 76:8-9] Ibn Katheer (may Allaah have mercy on him) said: “Ibn ‘Abbaas said: in those days their prisoners were mushrikeen; on the day of Badr the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded them to be kind to their prisoners, so they used to put them before themselves when it came to food… Mujaahid said, this refers to the one who is detained, i.e., they would give food to these prisoners even though they themselves desired it and loved it.”  The ruling on tying up prisoners:  It is well known that if prisoners are able to escape they will not hesitate to do so, because they may be afraid of dying and they do not know what awaits them. Hence the Muslims were commanded to tie up their prisoners and to tie their hands to their necks, lest they run away. This is something that still happens and is well known to all people.  The wisdom behind permitting the taking of prisoners is so as to weaken the enemy and ward off his evil by keeping him away from the battlefield so that he cannot be effective or play any role; it also creates a means of freeing Muslim prisoners by trading the prisoners whom we are holding.  Detaining prisoners  Prisoners should be detained until it is decided what is the best move. The ruler of the Muslims should detain prisoners until he decides what is in the Muslims’ best interests. He may ransom them for money, or exchange them for Muslim prisoners, or release them for nothing in return, or distribute them among the Muslims as slaves, or kill the men, but not the women and children, because the Prophet (peace and blessings of Allaah be upon him) forbade killing the latter. The purpose behind detaining prisoners is so that the Muslims may be protected from their evil. The Prophet (peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all used to put out their prisoners’ eyes with hot irons, and flay them alive, feeding their skins to dogs, such that the prisoners preferred death to life.

What are the causes of divorce in your opinion?

Praise be to Allah. There are many causes of divorce, such as lack of harmony between the spouses, such that one of them does not love the other, or neither of them loves the other; or a bad attitude on the wife’s part, or her failure to listen to and obey her husband with regard to things that are good and proper; or a bad attitude on the part of the husband and his mistreating her and being unfair to her; or inability on the part of either spouse to fulfil the rights of the other; or sin on the part of one or both of them, which may generate a bad atmosphere between them and eventually lead to divorce, such as use of intoxicants and tobacco on the part of either spouse; or a bad atmosphere between the wife and one or both parents of the husband; or a lack of wisdom in dealing with one another; or the wife’s failure to keep herself clean and make herself attractive to her husband by wearing nice clothes, smelling good, speaking nice words and greeting him with a smiling face when they meet.

What is the ruling on one who makes fun of a woman who wears the correct Islamic hijaab and covers her face and hands?

Praise be to Allah.Whoever makes fun of a Muslim man or woman for adhering to the Islamic sharee’ah is a kaafir, whether he is mocking a Muslim woman for observing correct Islamic hijaab or for some other reason. ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) narrated that during the campaign of Tabook a man said: “I have never seen anything like these Qur’aan readers of ours. They have the biggest bellies, the most lying tongues and they are the most cowardly when meeting the enemy.” Another man said, “You are lying, and you are a hypocrite. I will most certainly tell the Messenger of Allaah (peace and blessings of Allaah be upon him) [what you have said].” He told the Messenger of Allaah (peace and blessings of Allaah be upon him), then Qur’aan was revealed. ‘Abd-Allaah ibn ‘Umar said: “I saw him (that man) hanging onto the saddle of the she-camel of the Messenger of Allaah, (peace and blessings of Allaah be upon him), stumbling over the stones, and he [the Prophet (peace and blessings of Allaah be upon him)] was saying, “Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger  that you were mocking?” Make no excuse; you disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)” [al-Tawbah 9:65-66 – interpretation of the meaning]  So mocking the believers is equivalent to mocking Allaah, His verses and His Messenger. And Allaah is the Source of strength.

What is the soundness of the hadeeth qudsi (prophetic narration in which the Prophet attributes what is said to Allah), “Sincerity is one of My secret blessings, which I have instilled in the heart of those whom I love among My slaves?”

Praise be to Allah.This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated).  It was narrated by al-Qazweeni in his Musalsalat, as al-Iraqi said in Takhreej Ihya ‘Uloom al-Deen, 4/365, from the hadeeth of Hudhayfah (may Allah be pleased with him). But its isnad (chain of narrators) includes Ahmad ibn ‘Ata al-Hujaymi and ‘Abd al-Wahid ibn Zayd, both of whom are matrook (i.e., their hadeeth is not accepted).  It was also narrated by al-Daylami in Musnad al-Firdaws, 3/187, from ‘Ali and Ibn ‘Abbas (may Allah be pleased with them).  Al-Hafiz ibn Hajar said in Fath al-Bari, 4/109, (it is) a wahin jiddan hadeeth (i.e., very flimsy)

What is the ruling on a woman removing hair from her body? If it is permitted, then who is allowed to do that for her?

Praise be to Allah. It is permissible for her to do that apart from the hair of the eyebrows and head; she is not permitted to remove that hair or any part of it. She may do that herself or her husband or one of her mahrams may do it with regard to the parts of the body that they are allowed to see; or another woman may do it with regard to the parts of the body that she is allowed to see.

What is the ruling on the haircut which some women have where they cut the hair over their foreheads and have strands of hair hanging over it [i.e., bangs or a fringe]?

Praise be to Allah. If the intention behind this is to imitate kaafir and atheist women, then it is haraam because imitating non-Muslims is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” But if the intention is not to imitate non-Muslims, rather it is one of the new customs among women, then if it is something that is counted as adornment with which she may adorn herself for her husband and appear with in front of her relatives in a way that will make her look better to them, then we do not see anything wrong with it.

I'm muslem by birth. Except fasting during Ramadan, I haven't been practicing much else of Islam til about 3 years ago. I married a christian (non practicing) american women about 5 years ago but I've known her for 5 more years before that. I've been hoping that she'll see the light and convert to islam but it didn't happen. We talked about it and she said that converting to islam is out of the question. She's a very nice person from a very nice family and she helped me a lot since I moved to the USA. She wants to have kids soon (so do I), but it will kill me to see my kids grow up other then muslems. Even though she agrees that the children will grow up as muslems. She said she will teach them Islam and would not confuse them by teaching them any other religion. She doesn't know much about islam and she said she'll start learning as soon as she gets pregnant. I'm very scared and depressed about this. I tried ending up the marriage 3 times but every time she cried til my heart softened and agreed to give it one more try. I'm running out of time and I don't think I can go on with having children with her. She'll resent it if we never have children and we'll probably end up separated sooner ar later. Please advise me as to what to do. What are my responsibilities towards her if we should divorce?.

Praise be to Allah. Firstly:  We advise you to adhere to Islam and adhere to its obligatory duties such as prayer, zakaah and fasting, and to be an example to your wife so that perhaps Allaah will guide her at your hands and you will achieve much good thereby.  Secondly:  Your anxieties and fears about your children growing up as non-Muslims – if they are born from this woman – reflects a commendable concern on your part for your religion and the religion of your children. Undoubtedly this good attitude is a good thing. In order to find peace of mind you need to make a great deal of du’aa’ and ask Allaah to protect your religious commitment and that of your children. You have to pray istikhaarah as prescribed in Islam, and ask Allaah to guide you and help you to make the right decision as far as your religious commitment is concerned,  and choose whether to stay with her and have children with her, or to leave her and marry a committed Muslim woman with whom you will feel confident – by Allaah’s leave – about your children. Be certain that whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it, as is proven in the hadeeth of the Prophet (peace and blessings of Allaah be upon him). You can make the most of your wife’s being so attached to you to explain to her that if there is a conflict between your love for her and the soundness of your religious commitment, then the soundness of your religious commitment has to take priority. Perhaps this will motivate her to enter the true religion of Allaah – Islam.  You should note that you cannot force her to enter Islam without conviction, because entering the religion of Islam by force will not benefit her, as Ibn Katheer mentioned (1/211).  See also The effects of marriage to kitaabi women (i.e., Jewish and Christian women), question no. 20227.  Thirdly:  If your circumstances are conducive to your raising your children as Muslims and protecting them from religious and moral deviation, and your wife and her family will not be able to influence them in those areas, then there is nothing wrong with trying to have children with your wife, even if she remains a Christian, because having children is also the wife’s right, and that may help her to learn about Islam and look into it as she has promised to do.  Fourthly:  You should try to move to a Muslim country where you will be able to give your children a sound upbringing, whether you stay with this wife or marry someone else, because staying in the kaafir lands is not permissible except in cases of necessity or where it serves the interests of the Muslims – such as staying there to call people to Allaah, or to study and acquire knowledge that the Muslims need but is not available in their countries – so long as one is able to practise Islam openly and call others to Islam, because the Prophet (peace and blessings of Allaah be upon him) said: “I disavow any Muslim who stays among the mushrikeen.” Narrated by Abu Dawood, 2645; classed as saheeh by al-Albaani in Saheeh Abi Dawood.  For more information on this issue please see question no. 13363.  Fifthly:  In the event of a divorce, then the wife is entitled to the delayed mahr (dowry), if applicable. With regard to accommodation and maintenance, that depends on the type of divorce:  If a man has given his wife one revocable talaaq (divorce), then she is entitled to accommodation and maintenance during the ‘iddah; she may also inherit from him and he from her (if either of them dies) during this period, because they are still married. The evidence that a woman divorced by a revocable talaaq is entitled to accommodation is the verse in which Allaah says (interpretation of the meaning):  “O Prophet! When you divorce women, divorce them at their ‘Iddah (prescribed periods) and count (accurately) their ‘Iddah (periods). And fear Allaah your Lord (O Muslims). And turn them not out of their (husband’s) homes nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allaah. And whosoever transgresses the set limits of Allaah, then indeed he has wronged himself. You (the one who divorces his wife) know not it may be that Allaah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce)” [al-Talaaq 65:1] If she does not go back to him until after the ‘iddah has ended, then she can only go back to him with a new marriage contract.  If a man divorces his wife with an irrevocable talaaq, then she is not entitled to accommodation and maintenance during the ‘iddah, unless she is pregnant.  Irrevocable divorce is of two types:  (i)The “lesser” type, which is divorce before the marriage has been consummated, and the divorce in return for some compensation or payment. (ii)The “greater” type, which is the third of three talaaqs. The evidence that a woman who has been divorced by an irrevocable talaaq is not entitled to maintenance or accommodation is the report narrated by Muslim (1480) from al-Sha’bi who said: I entered upon Faatimah bint Qays and asked her about the ruling of the Messenger of Allaah (peace and blessings of Allaah be upon him). She said that her husband divorced her irrevocably and she referred the matter to the Messenger of Allaah (peace and blessings of Allaah be upon him) to judge with regard to accommodation and maintenance. She said: He did not grant me accommodation or maintenance, and he told me to observe my ‘iddah in the house of Ibn Umm Maktoom.  According to another report also narrated by Muslim she said: I mentioned that to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said: “You are not entitled to any maintenance or accommodation.” According to a version narrated by Abu Dawood: “You are not entitled to any maintenance unless you are pregnant.”  And Allaah knows best.

My husband is addicted to smoking and he suffers from asthma. There have been many problems between us concerning his giving up smoking. Five months ago my husband prayed two rak’ahs to Allaah and swore that he would never smoke again, but he started smoking again one week after making that vow, and the problems between us started again. I asked him for a divorce but he promised me that he would not start smoking again and that he would give it up forever, but I am not confident that he will be able to keep his word. What is your opinion, what is the expiation for his broken vow and what do you advise me to do?

Praise be to Allah. Smoking is one of the evil things that are forbidden, and it causes a great deal of harm. Allaah says in His Holy Book, in Soorat al-Maa’idah (interpretation of the meaning):  “They ask you (O Muhammad) what is lawful for them (as food ). Say: ‘Lawful unto you are At‑Tayyibaat [all kinds of Halaal (lawful‑good) foods which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]’” [al-Maa'idah 5:4]  And He says in Soorat al-A’raaf, describing the Prophet Muhammad (peace and blessings of Allaah be upon him):  “he allows them as lawful At‑Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al‑Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)” [al-A’raaf 5:157]  Undoubtedly smoking is an evil and unlawful thing, so your husband must give it up and keep away from it, in obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him) and so as to avoid that which incurs the wrath of Allaah, and to protect his religious commitment and health, and to maintain good relations with you.  As expiation for his broken oath he must offer kafaarat yameen, as well as repenting to Allaah for starting to smoke again. This expiation means feeding or clothing ten poor persons, or freeing a believing slave; it is sufficient to give them dinner or lunch, or to give each of them half a saa’ of the staple food of the country Which is equivalent to a kilo and a half. We advise you not to ask him for a divorce if he prays and he is a man of good conduct, and if he gives up smoking. But if he persists in this sin there is nothing to prevent you from asking him for a divorce.

What is the ruling on a woman uncovering her face in front of her husband’s father through radaa’ah (breastfeeding) [i.e., the husband of the woman who breastfed him in infancy]?

Praise be to Allah. It is not permissible for a woman to uncover her face in front of her husband’s father through breastfeeding, according to the correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, because the Messenger (peace and blessings of Allaah be upon him) said: “The same people become mahrams through breastfeeding as those who are mahrams through blood ties.” The husband’s father is not a mahram for his son’s wife through blood ties, but he becomes a mahram through the marriage tie, because Allaah says (interpretation of the meaning): “Forbidden to you (for marriage) are: … the wives of your sons who (spring) from your own loins” [al-Nisa’ 4:23]  A son through breastfeeding is not the same as a son from one’s own loins. On this basis, if a woman’s husband has a father through breastfeeding, then she must observe hijaab in front of him and not uncover her face in front of him. If we assume that she were to separate from his son through breastfeeding, it would not be permissible for her to marry him, in order to be on the safe side, because this is the view of the majority of scholars.

What is the ruling on reducing the hair of the eyebrows?

Praise be to Allah. If that is done by means of plucking, then it is haraam, and indeed it is one of the major sins, because it is the “namas” for which the Messenger (peace and blessings of Allaah be upon him) cursed the one who does it. But if it is done by cutting or shaving, then it was regarded as makrooh by some scholars and forbidden by others who regarded it as a kind of “namas”. They said: “ ‘Namas’ does not only mean plucking, rather it is a general word which includes all ways of changing the hair for which Allaah has not granted permission, if it is on the face.” But what we think is that women should not do that unless the hair of the eyebrows is so thick that it hangs down over the eyes and affects her vision, in which case it is o.k. to remove that which is causing the problem.

What is the meaning of good treatment in the hadeeth of the Messenger (peace and blessings of Allaah be upon him): “Whoever has two daughters and he treats them well, they will be a shield for him against the Fire”?

Praise be to Allah. Good treatment of girls and others means giving them an Islamic upbringing, teaching them the truth, striving to keep them chaste and keep them away from the things that Allaah has forbidden, such as tabarruj (wanton display) etc. The same applies to taking care of one’s sisters and sons, so that all of them will be brought up to obey Allaah and His Messenger, and will keep away from the things that Allaah has forbidden, and will do their duty towards Allaah. Hence we know that good treatment does not simply mean giving them food and drink and clothing only; rather what is meant is something greater than that, treating them kindly by taking care of both their religious and worldly interests.

There are two married brothers living in one apartment. Is it permissible for their wives to uncover their faces in front of one another’s husband, knowing that both of them are righteous?

Praise be to Allah. If the families are living all together, then the women must observe hijaab in front of those who are not their mahrams. It is not permissible for the wife of one brother to uncover her face in front of his brother, because his brother is like any other man in the street with regard to looking and being non-mahram. It is also not permissible for his brother to be alone with her if he (the husband) is outside the home. This is a problem which is affecting many people, such as when brothers are living in the same home and one of them is married. It is not permissible for the one who is married to leave his wife with his brother if he goes out to work or to study, because the Prophet (peace and blessings of Allaah be upon him) said: “No man should be alone with a [non-mahram] woman.” And he said: “Beware of entering upon women.” They said, “O Messenger of Allaah, what do you think about the brother-in-law [meaning the husband’s relatives]?” He said, “The brother-in-law is death.”  There are always questions about the crime of adultery (zina) in such cases, where a man goes out and leaves his wife and his brother in the house, then the Shaytaan tempts them and he commits adultery with her – Allaah forbid – with his brother’s wife. This is worse than committing adultery with his neighbour’s wife, indeed it is more terrible than that. I want to say something that so that I will have discharged my responsibility before Allaah. It is not permissible for a man to leave his wife in the same house as his brother, no matter what the circumstances, even if his brother is one of the most trustworthy, sincere and righteous of people, for the Shaytaan flows through the son of Adam like blood, and sexual desire knows no bounds, especially among young people.  But what should we do if two brothers are living in the same house and one of them is married? Does that mean that when he goes out he must take his wife out to work with him?  The answer is no, but the house may be divided in two, one half for the brother on his own, with a door that can be locked, for which the key should be kept by the husband when he goes out to work. So the wife will be in a separate part of the house, and the brother will be in another separate part of the house. But the brother may argue with his brother and say, “Why are you doing that? Don’t you trust me?”  The answer to that is to tell him, “I am doing this in your own best interests, because the Shaytaan flows through the son of Adam like blood. Maybe he will tempt you and desire may overwhelm reason, in which case you will do something haraam. I am doing this to protect you. It is in your best interests as well as mine.” If he gets angry because of this then let him get angry and do not worry about him.  I am telling you these things so as to discharge my responsibility before Allaah, and your reckoning will be with Allaah.  With regard to uncovering the face, it is haraam; it is not permissible for a woman to uncover in front of her husband’s brother because he is a stranger (non-mahram) to her, so he is just like any other man in the street.

When it is permissible for the guardian of orphans to give them their wealth?

Praise be to Allah.It is not permissible for guardians of orphans to give them their wealth until he feels that they have become mature, i.e., that they will conduct their affairs well and not spend it on haraam things. The time for giving it to them is not when they reach adolescence, rather it is when he feels that they have become mature after they reach adolescence. Allaah says (interpretation of the meaning): “And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them” [al-Nisa’ 4:6]  A person is no longer considered to be an orphan once he reaches adolescence, and adolescence is recognized by a number of things: the growth of coarse hair in the pubic region, reaching the age of fifteen, and emitting maniy (i.e., reaching sexual climax) whether awake or asleep. It is the same for both men and women, except that there are two additional signs in the case of women, namely menstruation and pregnancy. It says in al-Muqni' (2/139):  “Adolescence is reached when a person experiences a wet dream, or reaches the age of fifteen, or grows coarse hair in the pubic region. In the case of girls there are two additional signs: pregnancy and menstruation.”

What is the Islamic view on using medicines? Does using them contradict the idea of putting one’s trust in Allaah?

Praise be to Allah.1 – Medicines are prescribed in general terms It was narrated that Abu’l-Dardaa’ (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah created the disease and the cure, so treat disease but do not treat it with anything that is haraam.” (Narrated by al-Tabaraani in al-Mu’jam al-Kabeer, 24/254. This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1633). It was narrated that Usaamah ibn Shurayk (may Allaah be pleased with him) said: the Bedouins said, “O Messenger of Allaah, should we not use medicine?” He said, “Yes, O slaves of Allaah, use medicine, for Allaah did not create any disease but He also created the cure for it, except for one disease.” They said, “O Messenger of Allaah, what is it?” He said, “Old age.” (Narrated by al-Tirmidhi, 2038. He said it is hasan saheeh; Abu Dawood, 3855; Ibn Maajah, 3436). 2 – Using medicine does not cancel out the idea of putting one’s trust in Allaah Ibn al-Qayyim said: In the saheeh ahaadeeth there is the command to use medicine, and these ahaadeeth state that this does not contradict the idea of putting one’s trust in Allaah, just as warding off hunger, thirst, heat and cold by means of their opposites does not contradict it. Rather the reality of Tawheed cannot be perfected without following the means which Allaah has created in order to reach ends, both by His universal will and in His laws that He has prescribed. Ignoring this matter undermines the very essence of putting one’s trust in Allaah, just as it undermines the concept of Allaah’s command and wisdom, and weakens it so that the one who does not use the means to an end thinks that not using them is a stronger form of putting one’s trust in Allaah. But not using the means to an end is a sign of weakness which contradict the idea of putting one’s trust in Allaah, the essence of which is the reliance of the heart on Allaah to provide that which will benefit a person in this world and in the Hereafter, and to ward off that which will harm him in this world and in the Hereafter. But it is essential to depend on use of the means, otherwise one is denying the wisdom of Allaah and the laws which He has prescribed. So the slave of Allaah should not call his helplessness dependence on Allaah, or call his dependence on Allaah helplessness. Zaad al-Ma’aad, 4/15. And Allaah knows best.

Can you tell me about the beginning of the creation of man?

Praise be to Allah.How was Adam created? Allah created Adam with His Hand and breathed into him his soul created by Him, and told His angels to prostrate to him.  Allah created Adam from dust, as He says (interpretation of the meaning):  “Verily, the likeness of ‘Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was.” [Al ‘Imran 3:59]  When Allah had completed the creation of Adam, He commanded the angels to prostrate to him , so they prostrated, except for Iblis, who was present but he refused and was too arrogant to prostrate to Adam:  “(Remember) when your Lord said to the angels: ‘Truly, I am going to create man from clay. So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him.’ So the angels prostrated themselves, all of them, except Iblis (Satan), he was proud and was one of the disbelievers.” [Sad 38:71-74 – interpretation of the meaning]  Then Allah told the angels that He was going to place Adam on earth and make generations after generations of his offspring, as He said (interpretation of the meaning):  “And (remember) when your Lord said to the angels: ‘Verily, I am going to place (mankind) generations after generations on earth’.” [al-Baqarah 2:30]  Allah taught Adam all the names  “And He taught Adam all the names (of everything).”  [al-Baqarah 2:31 – interpretation of the meaning]  When Iblis refused to prostrate to Adam, Allah expelled him and cursed him:  “(Allah) said: ‘Then get out from here; for verily, you are outcast.  And verily, My Curse is on you till the Day of Recompense’” [Sad 38:77-78 – interpretation of the meaning]  When Iblis knew of his fate, he asked Allah to give him respite until the Day of Resurrection: “[Iblis (Satan)] said: ‘My Lord! Give me then respite till the Day the (dead) are resurrected.’ (Allah) said: ‘Verily, you are of those allowed respite till the Day of the time appointed’.” [Sad 38:79-81 – interpretation of the meaning]  When Allah granted him that, he declared war on Adam and his descendants, made disobedience attractive to them and tempted them to commit immoral actions:  “[Iblis (Satan)] said: ‘By Your Might, then I will surely, mislead them all, Except Your chosen slaves amongst them (i.e. faithful, obedient, true believers of Islamic Monotheism).’” [Sad 38:82-83 – interpretation of the meaning]  How was Eve created? Allah created Adam , and from him He created his wife, and from their progeny He created men and women, as He says (interpretation of the meaning):  “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women.” [al-Nisa 4:1]  Then Allah caused Adam and his wife to dwell in Paradise, as a test for them. He commanded them to eat of the fruits of Paradise but He forbade them to eat from one tree:  “And We said: ‘O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers)’” [al-Baqarah 2:35 – interpretation of the meaning]  Allah warned Adam and his wife against the Shaytan, as He said (interpretation of the meaning):  “O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you will be distressed” [Ta-Ha 20:117]  Then the Shaytan whispered to Adam and his wife, and tempted them to eat from the forbidden tree. Adam forgot and could not resist the temptation, so he disobeyed his Lord and ate from that tree:  “Then Shaytan (Satan) whispered to him, saying : ‘O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?’ Then they both ate of the tree, and so their private parts became manifest to them, and they began to cover themselves with the leaves of the Paradise for their covering. Thus did Adam disobey his Lord, so he went astray” [Ta-Ha 20:120-121 – interpretation of the meaning]  Their Lord called to them and said (interpretation of the meaning):  “Did I not forbid you from that tree and tell you: Verily, Shaytan (Satan) is an open enemy unto you?” [al-A’raf 7:22]  When they ate from the tree, they regretted what they had done, and said:  “Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers” [al-A’raf 7:23 – interpretation of the meaning]  What was Adam’s sin? The sin of Adam stemmed from desire, not from arrogance, hence Allah guided him to repent and He accepted that from him:  “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful” [al-Baqarah 2:37 – interpretation of the meaning]  This is the way for Adam and his descendents: whoever sins then repents sincerely, Allah will accept his repentance:  “And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do” [al-Shura 42:25 – interpretation of the meaning]  Why did Allah send Adam to earth? Then Allah sent Adam and his wife, and Iblis, down to the earth, and He sent down Revelation to them and He sent the messengers to them.  So whoever believes will enter Paradise and whoever disbelieves will enter Hell:  “We said: ‘Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) — such are the dwellers of the Fire. They shall abide therein forever’” [al-Baqarah 2:38-39 – interpretation of the meaning]  When Allah sent them all down to the earth, the conflict between faith and disbelief, between truth and falsehood, between good and evil, began, and it will continue until Allah inherits the earth and everyone on it:  “(Allah) said: ‘Get down, one of you an enemy to the other [i.e. Adam, Hawwa, (Eve), and Shaytan (Satan)]. On earth will be a dwelling place for you and an enjoyment for a time.’ [al-A’raf 7:24 – interpretation of the meaning]  Allah is Able to do all things. He created Adam with no father or mother, and He created Hawwa from a father with no mother, and He created ‘Isa from a mother with no father , and He created us from a father and a mother.  Allah created Adam from dust, then He made his descendants from semen of despised water, as He says (interpretation of the meaning):  “Who made everything He has created good and He began the creation of man from clay. Then He made his offspring from semen of despised water (male and female sexual discharge). Then He fashioned him in due proportion, and breathed into him the soul (created by Allah for that person); and He gave you hearing (ears), sight (eyes) and hearts. Little is the thanks you give!” [al-Sajdah 32:7-9]  Creation of man in Islam How man is created in the womb, and the stages which he goes through, is a wondrous thing. Allah mentioned this in the verse (interpretation of the meaning):  “And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter, We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allah, the Best of creators.” [al-Muminun 23:12-14]  Allah Alone creates whatever He wills. He knows what is in the wombs, and He decrees provision and lifespans (for His creatures):  “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things” [al-Shura 42:49-50 – interpretation of the meaning]  The Prophet (peace and blessings of Allah be upon him) said: “Allah has appointed an angel over the womb. He says, ‘O Lord, a drop of semen (nutfah); O Lord, a clot (‘alaqah); O Lord, a little lump of flesh (mudghah).’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord) male or female, wretched (doomed to Hell) or blessed (destined for Paradise)? How much will his provision be? And what will his lifespan be?’ So that is written whilst (the child) is still in the mother's womb.” (Narrated by al-Bukhari, 318)  Honoring the children of Adam Allah honoured the children of Adam and subjugated for their benefit that which is in the heavens and on earth:  “See you not (O men) that Allah has subjected for you whatsoever is in the heavens and whatsoever is in the earth, and has completed and perfected His Graces upon you, (both) apparent (i.e. Islamic Monotheism, and the lawful pleasures of this world, including health, good looks) and hidden [i.e. one’s faith in Allah (of Islamic Monotheism), knowledge, wisdom, guidance for doing righteous deeds, and also the pleasures and delights of the Hereafter in Paradise]? [Luqman 31:20 – interpretation of the meaning]  Allah has distinguished and honoured man with reason by which he knows his Lord, Creator and Provider, and by which he knows what is good and evil, what will benefit him and what will harm him, what is halal and what is haram.  Allah did not create man and leave him alone with no path to follow. Rather, Allah revealed the Books and sent messengers to guide mankind to the Straight Path.  Allah created people with a natural inclination towards monotheism (Tawhid – belief in the Oneness of Allah). Every time they deviated from that, Allah sent a prophet to bring them back to the Straight Path. The first of the prophets was Adam and the last was Muhammad (peace and blessings of Allah be upon them):  “Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed.” [al-Baqarah 2:213 – interpretation of the meaning]  All the messengers called people to the same truth, which is the worship of Allah Alone and to reject all gods besides Him:  “And verily, We have sent among every Ummah (community, nation) a messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taghut (all false deities, i.e. do not worship Taghut besides Allah).” [al-Nahl 16:36 – interpretation of the meaning]  The religion with Allah is Islam The religion with which Allah sent the Prophets and Messengers was the same, i.e., Islam:  “Truly, the religion with Allah is Islam” [Al ‘Imran 3:19 – interpretation of the meaning]  The last of the heavenly Books which Allah revealed was the Quran, confirming the Books which came before it, and as a guidance to all of mankind:  “(This is) a Book which We have revealed unto you (O Muhammad) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light.” [Ibrahim 14:1 – interpretation of the meaning]  The last of the prophets and messengers whom Allah sent was Muhammad (peace and blessings of Allah be upon him):  “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (end) of the prophets” [al-Ahzab 33:40 – interpretation of the meaning]  Allah sent Muhammad (peace and blessings of Allah be upon him) to all of mankind:  “Say (O Muhammad): ‘O mankind! Verily, I am sent to you all as the Messenger of Allah’” [al-A’raf 7:158 – interpretation of the meaning]  Quran is the last revelation The Quran is the last and greatest of the heavenly Books and Muhammad (peace and blessings of Allah be upon him) is the last and best of the prophets and messengers.  Allah has abrogated all of the heavenly Books with the Quran, so whoever does not follow the Quran and enter Islam and believe in the Messenger (peace and blessings of Allah be upon him) and follow him, his deeds will not be accepted:  “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [Al ‘Imran 3:85 – interpretation of the meaning] All prophets came with the same message The religion which was brought by Muhammad (peace and blessings of Allah be upon him) confirms the message brought by the prophets before him, in its basic principles and advocation of noble characteristics, as Allah says (interpretation of the meaning):  “He (Allah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Nuh (Noah), and that which We have revealed to you (O Muhammad), and that which We ordained for Ibrahim (Abraham), Musa (Moses) and ‘Isa (Jesus) saying you should establish religion (i.e. to do what it orders you to do practically) and make no divisions] in it (religion) (i.e. various sects in religion).” [al-Shura 42:13]  And Allah knows best.

I had a question about attending a Catholic school. I attend a Catholic College, and many of my muslims friend have stated that it is not a rightful act to attend a catholic school. However, I'm not forced to take any of the classes that relate to the Catholisicm. Also, I pray in school, so is there anything wrong with praying in a Catholic school?

Praise be to Allah. Undoubtedly these schools pose a great danger to the Muslim who is ignorant of Islam and its teachings, because they give lessons and teach information in which there is approval and praise of the kaafirs and their religions and beliefs, and usually attack Islam and condemn the Muslims. But if the student in these schools has a sound understanding of the beliefs of Islam, and knows the pillars of Islam and what is halaal and what is haraam in Islam, and he needs to go to such a school in order to learn a skill or profession or a gain specific knowledge, and he is confident that he will not be influenced by their lessons and teachers, and he will not be forced to learn any of the subjects that have to do with Catholicism, then in that case we think that it is o.k. for him to study there. Rather we worry about one who is ignorant and does not understand the plots of the kaafirs and their tricks against the Muslims. But whoever is confident and adheres to the beliefs and practices of Islam, then usually such a person would not be affected by their teachings and practice.