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I am a muslim, married woman. I was born in a muslim family. But, I was not aware of islamic rules much. I did so many grave major sins that I feel like I am the worst person in this world. Now, I am trying to gain knowledge about my great religion, to obey it's rulings. But, I don't feel any peace and rest in my heart. Always I feel like how would I know that Allah rabbul alamin has forgiven me? What good deed I can do so piles of my grave sins will be wiped out? How would I get close to my Lord? O Allah, show me your mercy on me.  I can't sleep well, I can't take rest, I don't get any joy from anything. Always I feel like I can die anythime and He will ask me questions, what I will reply HIM, I don't have anything to tell HIm. Always I am crying inside. Oh, Allah tell me how would I get free of all my sins.   I am writing you as I have read your book "I want to repent, but.." several times. I get a little calm when I read Allah says, "Despair not of the Mercy of Allaah…” [al-Zumar 39:53]. That is the only hope in my life.  I believe you are an islamic scholar. Do you believe Allah will forgive me who is such a sinner who did all kind of sin in life. I have offered salat of repentence and I am trying to change my lifestyle in every respect only to make my Lord satisfy to me. I am commited that I will follow islamic rules in rest of my life .

Praise be to Allah.Firstly, praise be to Allaah Who has enabled you to repent and has guided you after you were misguided, Who has lighted the way for you and has made faith dear to you and made it attractive to you. To Him be all praise at all times.  We congratulate you on having been enabled to repent. This is a blessing for which thanks must be given, for Allaah accepts the repentance of the one who repents. Please see Question no 14289.  Secondly, you say, “How would I know whether Allaah has forgiven me or not?”  You should note that whoever repents sincerely, Allaah accepts his repentance and Allaah is Oft-Forgiving, Most Merciful. He has promised the one who repents to Him that He will forgive him his sins. He says (interpretation of the meaning):  “Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful’” [al-Zumar 39:53] When Allaah promises something, He does not break His promise.  And Allaah says (interpretation of the meaning):  “Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance” [al-Furqaan 25:70-71] In this aayah, Allaah tells us that He will replace the bad deeds of the one who repents into good deeds, and this is one of the blessings of repentance.  Thirdly, you say, “How can I get rid of my sin?”  This is an important matter, for these are the means by which sin is expiated. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The punishment for sin is lifted from a person by means of ten things:  1 – Repentance; this is agreed upon among the Muslims. Allaah says (interpretation of the meanings):  “Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful’” [al-Zumar 39:53] “Know they not that Allaah accepts repentance from His slaves and takes the Sadaqaat (alms, charity), and that Allaah Alone is the One Who forgives and accepts repentance, Most Merciful?” [al-Tawbah 9:104]  “And He it is Who accepts repentance from His slaves, and forgives sins”[al-Shoora 42:25] 2 – Praying for forgiveness. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “If a person commits a sin, then says, ‘O Lord, I have committed a sin so forgive me,’ He says, ‘My slave knows that he has a Lord Who may forgive sins or punish for it; I have forgiven My slave…’” (Narrated by al-Bukhaari, 6953; Muslim, 4953)  In Saheeh Muslim it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “If you did not commit sin, Allaah would do away with you and bring people who would commit sins then ask Him to forgive them, so He would forgive them.” (2749)  3 – Doing good deeds which wipe out sins. Allaah says (interpretation of the meaning):  “And perform As‑Salaah (Iqaamat‑as‑ Salaah), at the two ends of the day and in some hours of the night [i.e. the five compulsory Salaah (prayers)]. Verily, the good deeds remove the evil deeds (i.e. small sins)”[Hood 11:114] And the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers and Jumu’ah (Friday prayers) and Ramadaan take away the bad deeds between one and the next, if you avoid major sins.” (Narrated by Muslim, 344).  And he said: “Whoever fasts Ramadaan out of faith and the hope of reward, his previous sins will be forgiven.” (Narrated by al-Bukhaari, 37; Muslim, 1268).  And he said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and the hope of reward, his previous sins will be forgiven.” (Narrated by al-Bukhaari, 1768).  And he said: “Whoever performs Pilgrimage to this House, and does not behave in an obscene or immoral manner, he will go back free of sin like the day his mother gave birth to him.” (Narrated by al-Bukhaari, 1690).  And he said: “The expiation for the fitnah caused to a man by his family, wealth and children is prayer, fasting, enjoining what is good and forbidding what is evil.” (Narrated by al-Bukhaari, 494, Muslim, 5150).  And he said: “Whoever frees a believing slave, for each of (the slave’s) limbs Allaah will free one of his limbs from the Fire…” (Narrated by Muslim, 2777).  These and similar ahaadeeth are narrated in the books of Saheeh. And he said: “Charity extinguishes sin as water extinguishes fire, but hasad (malicious envy) consumes good deeds as fire consumes wood.”  4 – The du’aa’ of the believers for the believer, such as when they pray the funeral prayer for him. It was narrated from ‘Aa’ishah and Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who dies, and a group of Muslims numbering one hundred pray for him, all of them interceding for him, but their intercession for him will be accepted.” (Narrated by Muslim, 1576).  It was narrated that Ibn ‘Abbaas said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘There is no Muslim man who dies, and forty men pray the funeral prayer for him, not associating anything with Allaah, but Allaah will accept their intercession for him.’” (Narrated by Muslim, 1577). This refers to praying for him after he has died.  5 – Good deeds which can be done for the deceased, such as giving in charity (on his behalf), etc. This will benefit him, according to the clear, saheeh texts of the Sunnah and the consensus of the Imams. The same applies to freeing slaves and Hajj (on his behalf), indeed it was proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing any (obligatory) fasts, his heir should fast them on his behalf.” (Narrated by al-Bukhaari, 5210; Muslim, 4670).  6 – The intercession of the Prophet (peace and blessings of Allaah be upon him) and others on the Day of Resurrection for those who have committed sins. This is narrated in the mutawaatir ahaadeeth about intercession, such as the hadeeth in which he (peace and blessings of Allaah be upon him) said: “My intercession will be for those among my ummah who have committed major sins.” (Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3965). And he (peace and blessings of Allaah be upon him) said: “I was given the choice between admitting half of my ummah to Paradise and intercession, and I chose intercession.” (See Saheeh al-Jaami’, 3335).  7 – Calamities by means of which Allaah expiates sins in this world. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “No tiredness, exhaustion, worry, grief, distress or harm befalls a believer in this world, not even a thorn that pricks him, but Allaah expiates some of his sins thereby.” (Narrated by al-Bukhaari, 5210; Muslim, 4670).  8 – The torment, squeezing and terror that happens in the grave. These are also things by means of which sins are expiated.  9 – The horrors, distress and hardship of the Day of Resurrection.  10 – The mercy and forgiveness of Allaah, with no cause on the part of His slaves.   See: Majmoo’ Fataawa Ibn Taymiyah, vol. 7, p. 487-501.  Fourthly, you ask, “Do you think that Allaah will forgive me?”  Yes, He will, if you have repented sincerely, for Allaah has promised to accept repentance, the evidence for which we have mentioned above.  Do not despair of Allaah’s mercy. Remember the story of the man who killed one hundred people, then he repented and Allaah accepted his repentance. This is the story as narrated by Imam Muslim in his Saheeh, in Kitaab al-Tawbah (2766): “It was narrated from Abu Sa’eed al-Khudri that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: “Among the people who came before you there was a man who killed ninety-nine people, then he asked about the most knowledgeable person in the land. He was told about a monk, so he went to him and said, ‘I have killed ninety-nine people, can I repent?’ The monk said, ‘No.’ So he killed him, thus making the number one hundred. Then he asked about the most knowledgeable person in the land, and he was told about a scholar, so he (went to him and) said: ‘I have killed one hundred people. Can I repent?’ He said, ‘Yes, who could stop you from repenting? Go to such and such a land, where there are people who worship Allaah. Worship Allaah with them and do not go back to your own land, for it is a bad land.’ So he set out, and when he was halfway there, death came upon him. The angels of mercy and the angels of punishment argued over him. The angels of mercy said, ‘He was coming repentant, turning with his heart towards Allaah.’ The angels of punishment said, ‘He never did anything good.’ Then an angel came to them in human form and they accepted him as a mediator. He said, ‘Measure the distance between the two lands, and whichever he is closer to is where be belongs.’ So they measured the distance and found that he was closer to the land to which he was headed, so the angels of mercy took him.”  We learn several things from this hadeeth, including the following:  1 – That Allaah forgives all the sins of one who repents, no matter how great they are. This is indicated by the aayah in which Allaah says (interpretation of the meaning):  “Say: ‘O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful’”[al-Zumar 39:53] 2 – The one who repents has to keep away from bad friends who were committing the sin with him. He should keep company with righteous friends who will help him to do good and show him how to do it. We ask Allaah to help us and you and to give us all strength. And Allaah knows best.  3 – The Muslim must live his life in a state between fear and hope, fearing his sins and not feeling safe from the Plan of Allaah, and not being certain that he will enter Paradise. For the Sahaabah (may Allaah be pleased with them), even though they were so righteous and pious, were not like this, rather they feared their Lord and worshipped Him with fear and hope. So the Muslim must obey Allaah and repent and hope for the mercy of Allaah, knowing that Allaah forgives and accepts the repentance of the one who repents to Him, so he hopes that Allaah will forgive him.  He knows that Allaah accepts and loves the righteous deeds of His slave, so he strives to do righteous deeds hoping that they will be accepted. If he lives in this state, fearing his sins and hoping for the mercy of his Lord, he will strive to worship Him and keep away from sin, asking Allaah to reward him for his righteous deeds until he meets Him when He is pleased with him, and he seeks refuge with Allaah from his heart being turned away or his situation changing, as the Prophet (peace and blessings of Allaah be upon him) used to pray, “O Controller of the hearts, make my heart steadfast in Your religion.” We ask Allaah to make you and us steadfast in His religion, and bestow more of His bounty upon us, for He is All-Hearing, Ever Near.

Why is Islam called so ?

Praise be to Allah.A: In Arabic, Islam means surrender . It has been taken to describe the status of the one who embraces Allah’s Religion for he surrenders his will to Allah and abide by the rules set by Him and conveyed via His Prophet, peace and blessings be upon him. Allah says about Ibrahim, peace be upon him, “When his Lord said to him, “Submit (be a Muslim )!” He said, “I have submitted myself (as a Muslim ) to the Lord of  all that exists. ” [al-Baqarah 2:131 – interpretation of the meaning] .  The Standing Committee

I was reading your page on "Disallowed Matters".  There is one section that says you can not walk naked.  What about if  are in the privacy of your bedroom, separate from the whole house, with the door closed.  After intercourse with your spouse.

Praise be to Allah.If the situation is as described in the question, then that is permissible, because it is permissible for each of them to look at the other with the intention of enjoyment. See question no. 3801.  And it was narrated from the Prophet SAWS (peace and blessings of Allaah be upon him) that a man should cover his ‘awrah except from his wife and female slave (concubine). It was narrated that Bahz ibn Hakeem said: my father told me from my grandfather, who said: “I said, ‘O Messenger of Allaah, with regard to our ‘awrah, from whom should we cover it?’ He said, ‘Cover your ‘awrah from everyone except your wife or (the slave woman) whom your right hand possesses.’ He asked, ‘What if a man is with another man?’ He said, ‘If you can avoid letting anyone see that, then do that.’ He asked, ‘What if a man is on his own?’ He said, ‘Allaah is more deserving that he should be modest before Him.’” (Narrated by al-Tirmidhi, al-Adab, 2693; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 222). The hadeeth indicates that a person should cover up when he is alone. And Allaah knows best.

I notice in many Muslim funerals men rush to carry the bier and push others away. They run in from the back and those at the front move away so that many men can carry the bier. I ask them why they do this and they say the basis for this is that more people can get blessings for carrying the bier. This seems somewhat unusual because it makes it very likely that the body will actually be dropped and sometimes this indeed occurs. Is there any basis for this practice in Islam?

Praise be to Allah. What is narrated in saheeh reports from the Prophet (peace and blessings of Allaah be upon him) is that it is Sunnah to follow the funeral. Al-Bukhaari and Muslim narrated in their Saheehs from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The duties of a Muslim towards his fellow Muslim are five: to return his greeting, visit him when he is sick, follow his funeral, accept invitations and say ‘Yarhamuk-Allaah (May Allaah have mercy on you) when he sneezes).’”  They also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever attends a funeral and prays over the deceased will have one qeeraat (of reward), and whoever attends until the deceased is buried will have two qeeraats.” He was asked, ‘What are these two qeeraats?” He said, “Like two huge mountains.”  Undoubtedly whoever carries the bier or helps to carry it until the deceased is buried will attain this great reward and more, for even if there were no saheeh hadeeth concerning this matter, the general principles of sharee’ah indicate that carrying the bier of a Muslim is prescribed in Islam, because it involves treating the deceased with kindness. But if that kind treatment will lead to the problem of people pushing and shoving, as mentioned in the question, then warding off that evil takes precedence over trying to do good.  The reward of the one who hopes to gain reward by carrying the bier is not greater than the reward for the one who forsakes it out of consideration towards his Muslim brothers, and not because he is incapable of doing it.

How far in front of a person who is praying can you pass? Some people make out that it is a very great distance whilst others say it is just in front of their hands. What is the right answer?

Praise be to Allah.The Muslim should try to use something as a sutrah (screen) in front of him when he is praying. This is a confirmed Sunnah. Some scholars are of the view that it is obligatory to have a sutrah when praying.  There is a warning issued to the one who walks in front of a person who is praying. It was narrated in al-Saheeh that Abu Juhaym said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “If a person who passes in front of someone who is praying knew (the burden of sin) that he bears, he would rather stand for forty than pass in front of him.” Abu al-Nadr said, “I do not know whether he said forty days or months or years.” (Narrated by al-Bukhari, al-Salaah, 480; Muslim, al-Salaah, 507).  With regard to the distance beyond which a person may pass in front of one who is praying without a sutrah, there are a number of opinions among the scholars. It is sufficient for us to mention the stronger of these two opinions. Some of the scholars said that the distance depends on ‘urf (local custom)  Shaykh Ibn Baz said: When a person crosses an area which is not directly in front of the one who is praying and there is no sutrah, he is not sinning, because if he is far away from him according to what is regarded as far away in local custom, he is not regarded as one who passes in front of him; this is like one who passes beyond the sutrah.  Some of the scholars said that the distance in this case is either three cubits away from where the worshipper is standing, or the space that a sheep would need to pass in front of the worshipper when he prostrates. This is the distance prescribed for the sutrah to be in front of the worshipper, and this is the view of many scholars.  It was narrated that Sahl ibn Sa’d said: Between the place where the Messenger of Allah (peace and blessings of Allah be upon him) prayed and the wall was a space that would allow a sheep to pass. (Narrated by al-Bukhari, 474; Muslim, 508).  It was narrated from Naafi’ that whenever ‘Abd-Allah ibn ‘Umar entered the Ka’bah, he would walk towards the opposite wall, with the door behind him. So he would walk towards the wall until he was three cubits away from it, then he would pray in the place which Bilaal told him the Prophet (peace and blessings of Allah be upon him) had prayed. (narrated by al-Bukhari, 484).

Is it halal to have a second wife who says she does not need financial support. If so, what if the first wife does not allow the marriage..can a man still get married again?

Praise be to Allah.Maintenance is one of the rights of the wife which is an obligation upon her husband. 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-Nisaa’ 4:34] If the woman foregoes this right, to which she is entitled – which is her maintenance– then it is no longer obligatory upon her husband.  Ibn Qudaamah said: If she agrees to forego some part of her share (of her husband’s time) or her maintenance, or all of that, this is permissible. (al-Mughni, vol. 7, p. 244).  With regard to the permission and approval of the first wife for a plural marriage, this is not a condition and the husband does not have to seek the permission of his first wife to marry a second. But it is prescribed for him to be kind to her and to spend money and to say kind words so as to calm her down and reduce her jealousy. The Standing Committee was asked about the first wife’s approval for one who wants to marry another wife. Their response was:  It is not obligatory for the husband, if he wants to take a second wife, to have the approval of the first wife, but it is the matter of good manners and kind treatment that he should speak to her kindly in such a way as to reduce the feelings of hurt which are natural in women in such cases.  That is by smiling at her, showing that he is happy to see her, being kind, speaking nicely and by spending money on her if necessary.  See Fataawa Islamiyyah, vol. 3, p. 204

I would like to know if it is permissible for me to talk to my fiancee over the telephone ?   If possible, I would like an response to my question through email... Insha-ALLAH. If not, just answering this question would be of a "BIG" help to me, since my parents don't know the answer to this question....

Praise be to Allah.It is not permissible except in a case where both parties trust one another and where the parents agree to the marriage and have no objections. In this case it is acceptable for them to speak to one another in a normal manner, discussing matters of life that concern them. But if they know that their parents do not agree to that, then it is not permissible for them to speak to one another in this case.  Shaykh ‘Abd-Allaah ibn Jibreen.  The fiancée is still a non-mahram woman and speaking to her is still speaking to a non-mahram woman, so it must be done properly and only as much as is necessary, such as agreeing on specific matters to do with after they get married. Attention must also be paid to the following:  1 – It must be done with the agreement of the woman’s guardian and with no objection on his part to the marriage. 2 – The talk should not involve anything that may provoke desire or cause temptation. 3 – There should be no other way of telling her what he wants to say, such as through his sister or her brother, or by letter. 4 – It should not go beyond what is essential.  And Allaah is the Source of strength.

what if you at school and you dont get home tell 4:00 p.m and you have to pray for salat althoher, what can you do if their is no room for muslems to pray?

Praise be to Allah. Allaah has blessed this ummah with many great blessings, among which is the fact that Allaah has bestowed upon this ummah unique privileges which He did not bestow upon the previous nations. These unique privileges include the fact that they may pray in any place so long as that place is taahir (pure, clean) and not naajis (unclean) and is not a place where it is forbidden to pray. It says in a hadeeth whose authenticity is agreed upon, which was narrated from Jaabir ibn ‘Abd-Allaah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I have been given five things that were not given to any of the Prophets before me. I have been granted victory by means of awe, (by His frightening my enemies) for a distance of one month’s journey; the earth has been made a mosque (place of worship) for me and a means of purification, therefore anyone of my ummah can pray whenever the time for prayer is due; the spoils of war have been made permissible for me; and each Prophet was sent only to his own people, but I have been sent to all of mankind; and I have been granted (the power of) intercession.” (Narrated by al-Bukhaari, 419; Muslim, 810).  Undoubtedly this is a great blessing which makes things easier for the Muslims. So you may pray anywhere in the school, so long as it is a clean place.  Please see also Question No. 9455.  With regard to the places where it is forbidden to pray, such as graveyards and washrooms, it was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “All of the earth is a mosque, apart from graveyards and washrooms.” (Narrated by al-Tirmidhi, al-Salaah, 291; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 262).  It was also narrated that it is forbidden to pray in the places where camels sit, and other places where there is evidence (daleel) to say that it is forbidden to pray in them.  Undoubtedly the matter of prayer is one of the matters which cannot be taken lightly. So you must strive to pray before the time of that prayer is over. May Allaah help you to obey Him. And Allaah knows best. May Allaah bless our Prophet Muhammad.

I have a gay friend born in a muslim family. he has turned gay because of certain circumstances eg. absence of father and other things. i want to ask : is he considered a muslim? can i marry him in the hope that it'll bring him to the right path once more?  i'm trying to change him back : is it okay for me to talk to him about sexual matters and all?  what if he promises me to try to be on the straight path if i marry him ? if i marry him, and some day he gives in to his temptation (ie has a sexual intercourse with a male), will that have any affect on our marriage ? if he has had sexual contacts with males, is it forgivable if he repents sincerely ?

Praise be to Allah. Homosexuality is a major sin which deserves the most severe of punishments in this world and in the Hereafter. See Question no. 5177. But the person who does that cannot be described as a kaafir because of that, unless he thinks that it is permissible and claims that it is halaal – in which he is to be denounced as a kaafir. But simply doing it whilst admitting that it is haraam does not put a Muslim beyond the pale of Islam. He is still a Muslim, but he is exposed to the wrath of Allaah and is committing a major sin. It is not permissible for you to go ahead and marry him until he repents sincerely. Simply promising does not count as repentance. My advice to you is not to go ahead and marry him, rather you have to look for a righteous man who will be the means of bringing you happiness in this world and in the Hereafter. Homosexuality, just like other major sins, is open to repentance: whoever repents, Allaah will accept his repentance.

my dad knew every thing about what do you have to do to be a muslem, and he always tell us to do what god ask us to do and he always tell us or show us the right way and he love the god he always tell us to pray and fast everything that make god yerdah anna , but he never did them and never say anthing bad about the islam and he want everybody to be a muslem , but he never pray or fast or anything like that ; what do you call that ? what should we do ?

Praise be to Allah. Firstly: It is not permissible for your father to neglect prayer, because neglecting prayer is kufr (disbelief). See the answer to Question # 2182 and 10094.  Secondly: Your father must beware of the consequences of this action, which is that he is telling others to do what is right but not doing it himself, and forbidding them to do what is wrong but doing it himself. There are severe warnings to those who do this.  It was narrated that Usaamah ibn Zayd said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘A man will be brought on the Day of Resurrection and will be thrown into Hell, where his intestines will be spilled out and he will go around like a donkey goes around a millstone. The people of Hell will gather around him and say: O so-and-so! What is wrong with you? Didn't you use to order us to do good deeds and forbid us to do bad deeds? He will reply: Yes, I used to order you to do good deeds, but I did not do them myself, and I used to forbid you to do bad deeds, yet I used to do them myself.’” (Narrated by al-Bukhaari, 3027; Muslim, 5305)  Thirdly: Your duty towards your father is to try your best to call him (da’wah) and tell him that it is obligatory to do the prayers, with wisdom and beautiful preaching. Your eagerness to guide your father is one of the greatest ways in which you can honour him. You have to be patient when doing that, and strive hard in making du’aa’ that he will be guided.  Remember the story of Ibraaheem (peace be upon him) and his father, who was calling him to shirk, and how Ibraaheem replied to him and was kind and gentle in the way that he spoke to him.  And remember the story of Abu Hurayrah with his mother, and how keen he was to call his mother and guide her to Islam. Perhaps (these stories) may encourage you to strive in calling your father.  It was narrated that Abu Hurayrah said: “I used to call my mother (to Islam) when she was still a mushrikah. I called her one day and she said something about the Messenger of Allaah (peace and blessings of  Allaah be upon him) that upset me. I went to the Messenger of Allaah (peace and blessings of Allaaah be upon him), weeping. I said, ‘O Messenger of Allaah, I was calling my mother to Islam and she refused. I called her today and she said something about you that I upset me. Pray to Allaah to guide the mother of Abu Hurayrah.’ So the Messenger of Allaah (peace and blessings of Allaaah be upon him) said, ‘O Allaah, guide the mother of Abu Hurayrah.’ I left, feeling hopeful because of the du’aa’ of the Messenger of Allaah (peace and blessings of Allaah be upon him). When I got home, I went to the door and found it slightly ajar. My mother heard my footsteps and said, ‘Stay where you are, O Abu Hurayrah!’ I could hear the sound of water. She bathed and put on her garment, and hastened to put on her khimaar, then she opened the door and said, ‘O Abu Hurayrah, I bear witness that there is no god but Allaah and I bear witness that Muhammad is the Messenger of Allaah.’ I went back to the Messenger of Allaah (peace and blessings of Allaah be upon him) weeping with joy. I said, ‘O Messenger of Allaah, Allaah has answered your prayer and guided the mother of Abu Hurayrah. He praised and thanked Allaah, and said good words. I said, ‘O Messenger of Allaah, pray to Allaah to make me and my mother beloved to the believers and make them beloved to us.’ The Messenger of Allaah (peace and blessings of Allaaah be upon him) said, ‘O Allaah, make this little slave of Yours – meaning Abu Hurayrah – and his mother beloved to Your believing slaves and make the believers beloved to them.’ No believer heard of me or saw me but he loved me.” (Narrated by Muslim, Fadaa’il al-Sahaabah, 4546)  May Allaah help us all to do that which He loved and which pleases Him.

Is it considered riba to charge a person for a bounced check? For example, a person writes a check to a business for a certain amount, but when they go to retrieve the funds, the money is not there, and then the business charges them a fee for lying on their check. Is this charge riba?

Praise be to Allah. Yes, it is not permissible for you to take anything but the money which you are owed. If an additional amount is charged because of the delay or because you had difficulty in getting the money, this additional amount is not permissible. Rather you should take from him only the amount that was written on the cheque. But if he gives you something to make up for your difficulties, such as a payment for going to the bank, this is acceptable, but stipulating that an additional amount must be paid in the case of delay is not permissible.

If an employee is entitled to travel expenses to move his family from his city to his place of work, and his family did not in fact move, rather he forged documents and received an amount of money for that, is that permissible or not?.

Praise be to Allah.This action is not permissible according to pure Islamic sharee’ah, because he is acquiring money by means of lying and deception. Acquiring money in that manner is haraam and must be denounced and warned against. May Allaah grant us sufficient provision and keep us safe from that.

On the night of the thirtieth of Sha’ban we went out to sight the crescent, but the weather was cloudy so we could not see it. Should we fast the thirtieth day of Sha’ban, because it is a day concerning which there is some doubt?

Praise be to Allah.This is what is called the “day of doubt ”, because there is doubt concerning it – is it the last day of Sha’ban or the first day of Ramadan? Fasting the day of doubt is haram because the Prophet (peace and blessings of Allah be upon him) said, “Fast when you see the new moon and break your fast when you see the new moon , and if you are not sure, then complete the number of Sha’ban as thirty days.” (Narrated by al-Bukhari, 1909)  ‘Ammar ibn Yasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qasim (peace and blessings of Allah be upon him).” This was narrated by al-Tirmidhi and classed as sahih by al-Albani in Sahih al-Tirmidhi, 553.  Al-Hafiz ibn Hajar said: “It was understood from this that it is haram to fast the day of doubt, because the Sahabah would not say such a thing based on personal opinion, so a report such as this has the same status as a marfu’ hadith.”  The scholars of the Standing Committee said concerning the day of doubt, “The Sunnah indicates that it is haram to fast this day.” (Fatawa al-Lajnah, 10/117)  Shaykh Muhammad ibn ‘Uthaymin (may Allaah have mercy on him) said, after mentioning the difference of opinion concerning the ruling on fasting the day of doubt:  “The most correct of these views is that it is haram, but if it is proven to the ruler that it is obligatory to fast this day and he commands the people to fast, then no one should go against his opinion, and that means that no one should show that he is not fasting on that day, rather a person (who has a different opinion) may not fast, but he should do so secretly.” (Al-Sharh al-Mumti’, 6/318) And Allah knows best.

what evidence do you have that tells you Imama Ali(A.S.) isnt suppose to be  the leader after th Prophet muhammed(A.S).

Praise be to Allah.One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they have nothing against the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and they do not say anything against them. Their hearts are free of any hatred, resentment and rancour (towards them) and they do not say anything (about them) that is not appropriate or befitting, because Allah says (interpretation of the meaning):  “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’”[Al-Hashr :10] And they obey the Prophet (peace and blessings of Allah be upon him) who said: “Do not revile my companions, for by the One in Whose hand is my soul, if one of you were to spend in charity gold equal to the size of Mount Uhud, he would not achieve the status of one of them, or even come halfway.” (narrated by al-Bukhari, 3637; Muslim, 2541). One of the basic principles of Ahl al-Sunnah is that they accept that which has been narrated in the Qur’aan and Sunnah, and the consensus of the scholars, concerning the virtues and status (of the Sahaabah). They give precedence to those who spent and fought before the victory – the treaty of al-Hudaybiyah – over those who spent and fought afterwards, because Allah says (interpretation of the meaning):  “Not equal among you are those who spent and fought before the Victory. Such are higher in degree than those who spent and fought afterwards. But to all Allah has promised the best (reward). And Allah is All-Aware of what you do” [Al-Hadeed 57:10] They give precedence to the Muhaajireen over the Ansaar, because Allah says (interpretation of the meaning): “And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [Al-Tawbah 9:100.] So the aayah gives precedence to the Muhaajireen over the Ansaar. They believe that Allah said concerning the people of Badr – who numbered three hundred and umpteen – “Do whatever you like, for I have forgiven you,” because the Prophet (peace and blessings of Allah be upon him) said, “Maybe Allah looked at the people of Badr and said, ‘Do whatever you like, for I have forgiven you.’” (Narrated by al-Bukhari, 3007; Muslim, 2494 - from the hadith of ‘Ali ibn Abi Taalib)  They believe that no-one who gave the oath of allegiance (bay’ah) under the tree will enter Hell, as the Prophet (peace and blessings of Allah be upon him) said. Rather Allah is pleased with them and they are pleased with Him, and they numbered more than one thousand and four hundred. Allah says (interpretation of the meaning):  “Indeed, Allah was pleased with the believers when they gave the Bay‘ah (pledge) to you (O Muhammad) under the tree, He knew what was in their hearts, and He sent down As-Sakeenah (calmness and tranquillity) upon them, and He rewarded them with a near victory”[Al-Fath 48:18] And the Prophet (peace and blessings of Allah be upon him) said: “In sha Allah, no one among the companions of the tree, those who gave their oath of allegiance beneath the tree, will enter Hell.” (Narrated by Muslim, 2496). Among those who pledged allegiance beneath the tree were Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali, may Allah be pleased with them all.  And they (Ahl al-Sunnah) bear witness that those will enter Paradise who the Messenger of Allah bore witness that they would enter, such as the ten (who were given the glad tidings of Paradise), and Thaabit ibn Qays ibn Shammaas, and others among the Sahaabah (may Allah be pleased with them). The Prophet (peace and blessings of Allah be upon him) said: “Abu Bakr will be in Paradise, ‘Umar will be in Paradise, ‘Uthmaan will be in Paradise, ‘Ali will be in Paradise, Talhah will be in Paradise, al-Zubayr will be in Paradise, ‘Abd al-Rahmaan ibn ‘Awf will be in Paradise, Sa’d will be in Paradise, Sa’eed will be in Paradise and Abu ‘Ubaydah ibn al-Jarraah will be in Paradise.” (Narrated by Abu Dawood, 4649; al-Tirmidhi, 3747; classed as saheeh by al-Albani).  They affirm that which has been narrated in mutawaatir reports from ‘Ali ibn Abi Taalib (may Allah be pleased with him) and others, that the best among this ummah after its Prophet is Abu Bakr, then ‘Umar. It was narrated that Muhammad ibn al-Hanafiyyah said: “I said to my father (‘Ali ibn Abi Taalib), ‘Which of the people is the best after the Messenger of Allah (peace and blessings of Allah be upon him)?’ He said, ‘Abu Bakr.’ I asked, ‘Then who?’ He said, ‘ ‘Umar.’ I was worried that he would say ‘Uthmaan, so I said, ‘Then is it you?’ He said, ‘I am just a man among the Muslims.’” (Narrated by al-Bukhari, 3671). So they (Ahl al-Sunnah) list ‘Uthmaan as the third and ‘Ali as the fourth, may Allah be pleased with them.  See al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah, with commentary.  Secondly: it is part of the belief of Ahl al-Sunnah that the most deserving of the people to succeed the Messenger of Allah (peace and blessings of Allah be upon him) was Abu Bakr al-Siddeeq (may Allah be pleased with him). The evidence for the leadership of Abu Bakr (may Allah be pleased with him) is as follows:  1 – It was narrated from Muhammad ibn Jubayr ibn Mut’im that his father said: “A woman came to the Prophet (peace and blessings of Allah be upon him) and he told her to come back later. She said, ‘What if I come back and do not find you?’ as if she was referring to death. He (peace and blessings of Allah be upon him) said, ‘If you do not find me, then go to Abu Bakr.’” (Narrated by al-Bukhari, 3659).  2 – It was narrated that Ibn Mas’ood said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Take as your leaders those who come after me, Abu Bakr and ‘Umar.’” (Narrated by al-Tirmidhi, 3805; classed as saheeh by al-Albani).  3 – It was narrated that Ibn ‘Umar (may Allah be pleased with them both) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whilst I was standing by a well, drawing water from it, Abu Bakr and ‘Umar came. Abu Bakr took the bucket and drew one or two buckets, but there was some weakness in his drawing. May Allah forgive him. Then ‘Umar bin Al-Khattaab came and the bucket turned into a very large one in his hands. I had never seen such a mighty person as he in doing such hard work till all the people drank to their satisfaction and watered their camels that knelt down there.’” (Narrated by al-Bukhari, 3676).   Ibn Hajar said in his commentary on this hadith:  “Whilst I was standing by a well” means, in a dream. “Drawing water from it” means, filling a bucket with water. “He drew one or two buckets (dhanooban aw dhanoobayn)”: dhanoob refers to a large bucket when it is full of water. It seems to me that this refers to the major conquests which took place during his reign (as khaleefah), which numbered three. Hence the hadith does not refer to the number of buckets in the case of ‘Umar, rather it describes his drawing of water as ‘mighty’, referring to the many conquests that would occur during his reign as khaleefah. And Allah knows best.  Al-Shaafa’i mentioned the interpretation of this hadith in al-Umm, where after quoting it he said: The meaning of the phrase “but there was some weakness in his drawing” is that his time of leadership was short, because of his untimely death and the fact that the war against the apostates (ahl al-riddah) kept him from reaching the level of conquests attained by ‘Umar during his lengthy reign as khaleefah.  With regard to the phrase “May Allah forgive him,” al-Nawawi said: This is a du’aa’ on the part of the one who is speaking, i.e., there can be no other interpretation. Others said that it was an indication that the death of Abu Bakr was close. A similar case is to be seen in the aayah in which Allah says to His Prophet (peace and blessings of Allah be upon him):  “So glorify the Praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives”[Al-Nasr 110:3 – interpretation of the meaning] This aayah was an indication that the death of the Prophet (peace and blessings of Allah be upon him) was close. I say: it may be that it was an indication that the small number of conquests during his time was not his fault, because the reason for that was the brevity of his rule, and the meaning of forgiveness is to remove any blame from him.  “And the bucket turned into a very large one in his hands” means, it became a huge bucket. “I had never seen such a mighty person as he” means that he achieved the ultimate.  4 – It was narrated that ‘Aa’ishah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said to me when he was sick, ‘Call Abu Bakr for me, your father and your brother, so that I may dictate a letter. For I am worried lest someone who is ambitious says that he is more entitled to the position of leadership, but Allah and the believers will not accept anyone other than Abu Bakr.’” (Narrated by Muslim, 2387).  5 – During his final illness, the Prophet (peace and blessings of Allah be upon him) appointed Abu Bakr al-Siddeeq to lead the Muslims in prayer and he did not accept anyone else to take his place. The fact that he was appointed to take his place in the case of minor leadership (leading the prayers) indicates that he would succeed him in the case of major leadership (as imam or khaleefah).  And Allah knows best.

Can you tell us some of the rulings that have to do with trusts (wadee’ah) or things entrusted to someone’s care?

Praise be to Allah.This refers to entrusting something to someone to keep it for you voluntarily. Wadee’ah in Arabic means leaving a thing (with someone). In sharee’ah it means the property which is left with someone to take care of it for nothing in return. In order for this action to be valid, the person with whom it is left must be a sane, mature adult, because this means entrusting the thing to him to take care of it. It is mustahabb for the person who knows himself to be trustworthy and able to take care of the thing to accept the trust, because that will being a great reward, as it says in the hadeeth of the Prophet SAWS (peace and blessings of Allaah be upon him): “Allaah will help His slave so long as the slave helps his brother.” And because people need this. But if he knows that he is not able to take care of it, then it is makrooh for him to accept this trust. One of the rules concerning trusts is that if it is destroyed or damaged whilst in the care of the one to whom it has been entrusted, through no negligence on his part, then he is not responsible for replacing it, such as if it is destroyed or damaged along with some of his own property, because it was something entrusted and the one to whom it was entrusted is not responsible for replacing it if he did not overstep the mark. It was narrated in a hadeeth which is da’eef (weak) to some extent that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is entrusted with something, is not responsible for replacing it.” This was narrated by Ibn Maajah. Al-Daraaqutni narrated a slightly different version: “The one to whom something is entrusted is not responsible for replacing it, except in the case of one who betrays that trust.” According to another version: “The one who is entrusted with something is not obliged to replace it,” because the one who is keeping it is doing so voluntarily. If he were to be held responsible, people would refuse to accept trusts of this nature, which would cause a lot of harm for people and would not serve their interests. But the one who oversteps the mark with regard to something that has been entrusted to him, or who is negligent in looking after it, is responsible for replacing it if it is damaged or destroyed, because he has caused the property of another person to be damaged or destroyed. Another of the rulings concerningtrusts is that the one to whom it has been entrusted has to keep itin a place where things of that nature are usually kept, just as he looks after his own property, because Allaah has commanded that trusts should be rendered back, as He says (interpretation of the meaning): “Verily, Allaah commands that you should render back the trusts to those, to whom they are due” [al-Nisaa’ 4:58] And they can only be rendered back by taking care of them. When the one to whom it is entrusted accepts that trust, he is obliged to take care of it and to do what is expected of him. If the thing entrusted is an animal, then the one to whom it is entrusted has to feed it. If he stops feeding it without being given permission by the owner and it dies, then he is obliged to replace it, because feeding the animal is essential. Along with being responsible for replacing it, he is also guilty of sin for not feeding it or giving it water until it died, because he is obliged to give it food and water as is enjoined by Allaah, because its rights are sacred and are protected (by sharee’ah). It is permissible for the person to whom something has been entrusted to give it to a person who usually takes care of his property, such as his wife, slave, storekeeper or servant. If it gets damaged or destroyed when in the care of one of these people, through no transgression or negligence on their part, then he is not responsible for replacing it, because he has the right to take care of it himself or to delegate that to his deputy. The same applies if he gives it to a person who takes care of the property of its owner; he is not responsible for replacing it, because this is the custom.

What should a person do if he finds a lost child?

Praise be to Allah. Rulings on missing or lost persons are connected to a large extent to the rulings on lost property, because (in Arabic) luqtah (lost property) refers to property that is lost, and laqeet (lost person) refers to a person who is lost. This indicates how the rulings of Islam cover all aspects of life in a way that is far superior to what is known in the modern world where orphanages and refuges are set up to take care of orphans and old people. An example of this is how Islam takes care of the laqeet (lost person), i.e., the child who is found cast out or having wandered away from his family, and his lineage is unknown in either case. The person who finds him in this case is obliged to take him in, as this is fard kifaayah – if some Muslims do it then the rest will not be counted as having sinned, but if none of them do it then they will all be sinners, if they could have taken him in, because Allaah says (interpretation of the meaning):  “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety)” [al-Maa'idah 5:2] The general meaning of the aayah indicates that the lost child should be taken in, because this is part of cooperating in righteousness and piety, and because taking him in is saving his life, so it is obligatory, like feeding him if he is in need and saving him if he is drowning.  The lost child is free in all aspects, because the basic principle is that people are free, and slavery is the exception; if a person is not known to be a slave then the basic principle is that he is not a slave. Whatever money is found on him or around him belongs to him, based on what appears to be the case, because he has it in his possession. The one who found him should spend on him from this money, within reason, because he is his guardian. If he did not find any money with him then his keep should be paid for from Bayt al-Maal (the treasury of the Muslims), because ‘Umar (may Allaah be pleased with him) said to the one who took in a lost child when he found him, “Go, he is free and you are his guardian, and we will spend on him” – i.e., from the Bayt al-Maal of the Muslims.  According to another version, ‘Umar (may Allaah be pleased with him) said: “And we will pay for his breastfeeding,” i.e., from the Bayt al-Maal. So the one who finds a lost child does not have to spend on him or on his breastfeeding; that is an obligation on the Bayt al-Maal. If that is not possible, then those Muslims who know about him have to spend on him, because Allaah says (interpretation of the meaning):  “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety)” [al-Maa'idah 5:2] And because not spending on him will lead to his death, and because spending on him is like supporting him or offering hospitality to a guest.  The ruling with regard to his religion is that if he is found in a Muslim country or in a kaafir country in which there are many Muslims, then he is a Muslim, because the Prophet (peace and blessings of Allaah be upon him) said: “Every child is born in a state of fitrah (the natural sate of man, i.e., Islam).” If he is found in a country which is completely kaafir, or where there are very few Muslims, then he is a kaafir, following the (religion of) that country. Custody of him belongs to the one who found him, if he is trustworthy, because ‘Umar (may Allaah be pleased with him) approved of Abu Jameelah keepinb the lost child when he found out that he was a righteous man, and he said, “You are his guardian,” i.e., he had guardianship of him because he found him first and thus was more entitled to that.  The who finds him should spend on him from what he found with him of money or other things, because he is his guardian, so he should spend on him in a reasonable manner.  If the one who found him is not fit to take him into his care, because he is immoral or a kaafir, and the lost child is a Muslim, then he should not be left in his care, because the immoral person has no right of guardianship and the kaafir has no right of guardianship over a Muslim; and because he will tempt him away from his religion. Similarly the child should not be left in the care of his finder if the latter is a Bedouin (nomad) who travels from place to place, because that is tiring for the child. So he should be taken from him and given to one who is settled in one place, because placing the child in a settled environment is better for his worldly and religious interests, and it provides a better chance for him to find his family and know where he comes from.  In the case where a lost person dies or is killed and diyah (blood money) is to be paid, whatever wealth he leaves behind and the diyah, if applicable, are to be given to the Bayt al-Maal, if he has no heirs to inherit from him such as his own children. If he has a wife, she gets one-quarter of the inheritance.  In the case of murder and aggression, his wali (next of kin) is the ruler, because the Muslims will inherit from him, and the ruler is their deputy. So he may choose between qasaas (retaliation in kind) or diyah (blood money) to be given to Bayt al-Maal, because the ruler is the next of kin of the one who has no next of kin.  If (a lost child) is deliberately injured, but not killed, he should wait until he reaches maturity, then he may retaliate in kind or forgive. If a man or woman claims that the lost child is his or her child, he should be regarded as such, because that is in his best interests, as it connects him to his lineage and no harm is caused to anyone by doing so. This is subject to the conditions that only one such claim is made and that it is possible that the child belongs to him. But if more than one person claims him, then priority should be given to one who has evidence. If none of them have evidence, or they have conflicting evidence, then he and they should be shown to people who have experience in detecting family resemblances, and whoever they decide he most closely resembles is the one to whom he should be given, because ‘Umar (may Allaah be pleased with him) passed a judgement to that effect in the presence of the Sahaabah (may Allaah be pleased with them). Those who have experience in detecting family resemblances can tell lineage by resemblance, and the word of one such person is sufficient; this is subject to the condition that he be male, of good character and with a good track record.

What is the Islamic ruling on the issue of waqfs?

Praise be to Allah.What is waqf? Waqf means putting aside the original property and donating its benefits for the sake of Allah. What is meant by the original property is something from which benefit may be derived while its essence remains, such as houses, shops, gardens, etc. What is meant by benefits is beneficial produce that comes from the original property, such as crops, rents, provision of shelter, etc.  Is waqf recommended? The ruling concerning waqfs is that the waqf is an act of worship which is recommended in Islam (mustahabb). The evidence for that is the sahih Sunnah.  In al-Sahihayn, it is narrated that ‘Umar (may Allah be pleased with him) said: “O Messenger of Allah, I have got wealth from Khaybar and I have nothing that is more precious to me than that. What do you command me to do with it?” He said, “If you wish, you can put it aside and give in charity from it (from what it produces), but the original property should not be sold, given away or inherited.” So ‘Umar gave it in charity to the poor and to relatives, used it to set slaves free, gave it for the sake of Allah, helped wayfarers and honoured his guests. Muslim narrated in his Sahih that the Prophet (peace and blessings of Allah be upon him) said: “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, knowledge from which others may benefit after he is gone, and a righteous son who will pray for him.” Jabir said: “There was no one among the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) who had the means, but he set up a waqf.”  Qurtubah (may Allah have mercy on him) said: “There is no dispute among the scholars concerning waqfs of aqueducts and mosques in particular, but they differed concerning other types of waqfs.”  There is the condition that the one who establishes the waqf should be one who has the authority to dispose of this wealth, i.e., he should be an adult, free and mature, because a waqf made by a minor, a fool or a slave is not valid.  Forms of waqf contract The contract of the waqf is done in either of two ways:  By saying something that indicates that a waqf is being established, such as saying, “I make this place a waqf” or “I make it a mosque.” By doing something that customarily indicates a waqf, such as making a house into a mosque, or giving general permission to the people to pray there, or making one’s land into a graveyard and giving people permission to bury their dead there.  Types of wording of waqf Words which indicate a waqf are of two types:  Clear words, such I saying “I make this a waqf,” or “I make this for the sake of Allah,” and so on… these words are clear, because they cannot be interpreted as meaning anything other than a waqf. When he utters these words it becomes a waqf with no need to add anything further. Words which are indirect, such as “I give this in charity,” or “I deny myself its benefits” or “This is for the sake of Allah in perpetuity”. These are called indirect because they may be interpreted as meaning a waqf or something else. If he says an expression such as this, it has to be accompanied by the intention to set up a waqf, or one of the clear phrases, or one of the other indirect phrases. The clear phrases include “I give such and such in charity as a waqf, or for the sake of Allah, or denying myself its benefits, or in perpetuity.” Or the indirect words may be accompanied by the ruling on waqfs, such as saying, “I give such and such in charity and it is not to be sold or inherited.”  Conditions of the validity of wqaf Certain conditions apply in order for the waqf to be valid. These include:  That the person who is setting up the waqf is one who has the authority to dispose of this wealth, as stated above. That the property given as a waqf should be something from which ongoing benefit may be derived whilst its original essence remains. Things which do not remain after they have been used cannot be given as a waqf, such as food. That the property given as a waqf should be something specific. A waqf consisting of something unspecified is invalid, such as saying, “I give one of my slaves or one of my houses as a waqf.” The waqf should be for a good purpose, because the purpose behind it is to draw closer to Allah – such as mosques , aqueducts, waqfs for the poor, books of knowledge and waqfs to benefit relatives. It is not permissible to set up a waqf for purposes that are not good, such as waqfs for places of worship of the kuffar, or the books of the heretics, or for installing lights on tombs or perfuming them with incense, or to support those who look after tombs, because that is helping people to commit sin, shirk and kufr. In order for the waqf to be valid if it refers to a specific thing, that thing should be in the firm possession of the one who is setting up the waqf. So one who cannot possess anything, such as the dead and animals, cannot set up a waqf. In order for the waqf to be valid it must be executable with immediate effect. A waqf which is temporary or suspended is not valid, except when a person connects it to his death, such as saying, “When I die, my house will be a waqf for the poor,” because of what Abu Dawud narrated: “‘Umar made a will that if anything were to happen to him, then Samagh – some land which he owned – would be given in charity.”This became well known and no one denied this action, which amounted to unanimous agreement on this point. The waqf which is connected to a person’s death should be (no more than) one-third of the wealth, because it comes under the rulings of wills (wasiyyah).   Some rulings of waqf Among the rulings on waqfs is that it is obligatory to act in accordance with the wishes of the one who set up the waqf, so long as it does not go against the Shari`ah. The Prophet (peace and blessings of Allah be upon him) said: “The Muslims are bound by their conditions, except for conditions which make haram things permissible or halal things forbidden.”  `Umar (may Allah be pleased with him) set up a waqf and stipulated certain conditions, and if it had not been obligatory to adhere to the conditions there would have been no point in stipulating them. So if (the person setting up the waqf) stipulates a certain amount, or that some deserving people should be given precedence over others, or that those who are to benefit should have certain qualities or be free of certain qualities, etc., then it should be done in accordance with his conditions, so long as that does not go against the Quran or Sunnah.  If he does not stipulate any conditions, then rich and poor, male and female, should be treated equally when given the benefits of the waqf .  If he does not designate a specific person to be in charge of the waqf, or if he designates a specific person then that person dies, then the one to look after the waqf should be the one for whom it was set up. If the waqf was not set up to benefit a particular person, such as a waqf set up for a mosque, or for people who cannot be counted, such as the poor and needy, then the ruler should take care of the waqf, either in person or by delegating someone else to do it.  The person who takes care of the waqf has to fear Allah and do a good job in taking care of the waqf, because that is something that has been entrusted to him (amanah).   If a person sets up a waqf for his children , he must treat males and females equally, because he has included all of them in that, which implies that they all have an equal share. Just as if he were to give something to them, it should be shared equally among them, so too if he sets up a waqf for them, they should have equal shares. After his own children, the waqf should pass to the children of his sons, and not the children of his daughters, because they belong to another man and should be attributed to their father, because they are not included in the ayah (interpretation of the meaning): “Allah commands you as regards your children’s (inheritance):” [al-Nisa 4:11]. Some of the scholars think that they (daughter’s children) are included in the word “children”, because the daughters are also his children, so their (daughter’s) children are also his children in a real sense. And Allah knows best.  If he says “I set up a waqf for my sons , or for the sons of So and So,” then the waqf is for the males only, because the word sons is used in the specific sense, as Allah says (interpretation of the meaning):  “Or has He (Allah) only daughters and you have sons?.” [Al-Tur 52:39]  Unless those for whom the waqf is set up are a tribe, such as Bani Hashim or Bani Tamim, in which case the women are also included, because the name of the tribe includes both the males and the females.  But if the waqf is set up for a group who can be counted, they must all be included and treated equally. If they cannot all benefit from it because they are so many, such as Bani Hashim and Bani Tamim, then they do not all have to be included, because it is impossible, and it is permitted to limit it to some of them and give precedence to some of them over others.  Waqfs are among the contracts which become binding just by speaking them, and it is not permissible to annul them, because the Prophet (peace and blessings of Allah be upon him) said: “The original property should not be sold, given as a gift or inherited.” Al-Tirmidhi said: “According to the scholars, it is not permissible to annul a waqf, based on this hadith and because it is established in perpetuity and is not to be sold or moved somewhere else unless its benefits cease altogether, such as a house which gets destroyed and cannot be rebuilt using the money of the waqf , or agricultural land which gets ruined and becomes dead and cannot be restored, and there are no funds from the waqf to restore it. In this case the waqf should be sold and the money spent on a similar thing, because this is closer to the aims of the waqf. If it is not possible to spend the money on something that is exactly the same, then it is to be spent on something smaller that is of the same nature, and the replacement becomes a waqf as soon as it is bought.  If the waqf is a mosque and can no longer be used where it is, such as if the neighbourhood in which it is located is destroyed, then it should be sold and the money spent on another mosque. If a waqf is set up to benefit a mosque and produces more than is needed, it is permissible to spend the extra money on another mosque, because in this way the benefit is given to something similar to the purpose for which the waqf was set up. It is permissible to give in charity to the poor the extra benefits produced by a waqf that was set up to benefit a mosque.  If a waqf is set up for a specific person, such as saying, “This is for Zayd; he is to be given one hundred of it every year,” and it produces more than that, then the extra amount should be given (in charity). Shaykh Taqiy al-Din (may Allah have mercy on him) said: “If he knows that the produce will always be more, then he has to dispose of it; withholding it is a waste of this extra amount.”  If a waqf is set up to benefit a mosque, and that mosque is destroyed, and it is not possible to rebuild it from the waqf funds, then they should be given to other mosques. And Allah knows best.

I sell by installments, and when I do so I charge more than when selling for cash. Is it possible that I will be rewarded because I am helping the Muslims to buy what they need?.

Praise be to Allah.Selling by installments for a higher price is permissible. See Question no. 13973.  With regard to selling by installments, the ruling as far as the seller is concerned may be that it is mustahabb or permissible.  It may be mustahabb and he may be rewarded for it if his intention is to be easy-going to the purchaser and to help him to buy what he needs and he does not increase the price in return for allowing payment by installments if the customer is poor and in need, and he does not put pressure on him to pay it when it becomes due. Rather if the time for repayment comes and the customer does not have the money, he should give him more time, or let him off all or part of the price. Allaah says (interpretation of the meaning):  “And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know” [al-Baqarah 2:280] Shaykh al-Sa’di (may Allaah have mercy on him) said:  This means, if the one who owes the money is in difficulty, his creditor must wait until things become easier for him… If the creditor shows charity towards him – by letting him off all or part of the debt – then that is better for him. Tafseer al-Sa’di, p. 168  Al-Bukhaari (1307) and Muslim (1561) narrated that Abu Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man from among those who came before you was brought to account, and nothing good was found in him, apart from the fact that he used to deal with the people and he was well off, and he used to tell his slaves to let off the (debtor) who was in difficulty. Allaah said, ‘We have more right to that than him, let him off.’”  But if a dealer sells in installments and he increases the price in return for payment by installments, this is permissible. But some dealers sell only by installments, so that their profits will be greater. Imam Ahmad (may Allaah have mercy on him) stated that this is makrooh, but if the dealer sells both by installments and for cash, there is nothing wrong with that.  Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) explained the reason for it being makrooh as being that it comes under the heading of exploitation because usually the one who buys with deferred payment is the one who is unable to pay cash, so if a man only sells by installments, it means that he is exploiting people who are in need, but if he sells both for cash and by installments, he is just an ordinary trader.  From Tahdheeb al-Sunan by Ibn al-Qayyim. ‘Awn al-Ma’bood, 9/347  And Allaah knows best.

Is it permissible to state one price for a product if the purchaser is going to pay for it in cash, and another price if the purchaser is going to pay for it in installments? For example, this car costs fifty thousand in cash and sixty thousand by installments?.

Praise be to Allah.If the vendor says: this car costs fifty thousand if paid for in cash and sixty thousand if paid for in installments, one of two scenarios must apply:  1 – The seller and purchaser part having agreed on one price and method of payment. In this case the transaction is valid.  2 – If they separate without having agreed on the price. This transaction is haraam and is not valid.  Al-Baghawi (may Allah have mercy on him) said in Sharh al-Sunnah – concerning this second type of transaction – This is invalid according to the majority of scholars, because it is not known which of them has stated the price.  This is how many of the scholars interpreted the Prophet’s prohibition on doing two transactions in one.  Al-Tirmidhi (1152) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) forbade two transactions in one. This was classed as saheeh by al-Albani in Saheeh al-Tirmidhi, 985.  Al-Tirmidhi said: this is what the scholars based their views on. Some scholars interpreted it by saying that two transactions in one means that the seller says, “I will sell you this garment for ten in cash or for twenty in installments, but when they part they have not agreed on either of the transactions. If they part having agreed on one of them, there is nothing wrong with that, if the contract is based on one of them.  Al-Nasaa’i (may Allah have mercy on him) said: Two transactions in one means that a person says, “I will sell you this product for one hundred dirhams in cash or for two hundred dirhams in installments.”  Al-Shawkaani said in Nayl al-Awtaar: The reason why two transactions in one is forbidden is that the price is not fixed because one thing is sold for two prices.   The Standing Committee was asked:  What is your opinion about selling a car of ten thousand in cash or twelve thousand in installments?  They replied:  If a person sells a car to another for ten thousand riyals, for example, if he pays cash, or for twelve thousand riyals if payment is deferred, and they part after the transaction is made without having agreed on either of the two options – the cash price or the price for delayed payment – this transaction is not permissible and it is not valid, because of the ambiguity concerning the final transaction and whether the price is to be paid now or later. This is how many of the scholars have understood the Prophet’s prohibition on making two transactions in one. This was narrated by Ahmad, al-Nasaa’i and al-Tirmidhi, and classed as saheeh by the latter. But if they agree before they separate  upon the price and one of the methods of payment, either the price in cash or the price if payment is deferred, and they separate having agreed upon the specific details, then the transaction is permissible and is valid because the price and conditions are known."(Fatawa al-Lajnah al-Daa’imah, 13/192 ) In another question:  If the vendor says, “This product costs ten riyals if payment is deferred and five riyals if paid in cash, what is the ruling on that?  The Committee replied:  If the situation is as you described, then the transaction is not permissible, because it is a kind of two transactions in one. It was proven that the Prophet (peace and blessings of Allah be upon him) forbade two transactions in one, because that involves ambiguity that may lead to conflicts and disputes."(Fatawa al-Lajnah, 13/197) Among the decisions of the Fiqh Council is the following:  It is permissible to increase the price for deferred payment as opposed to immediate payment. It is also permissible to state the price if paid in cash and another price if payment is made in installments at known times. But the transaction is not valid unless the two parties decide as to whether this is to be paid in cash or paid later. If there is some confusion as to whether the payment is to be in cash or paid later, then there is no firm agreement on one particular price, so this is not permissible according to sharee‘ah.  And Allah knows best.

What is the ruling on selling silver riyals for paper riyals at different rates?.

Praise be to Allah.There is some confusion concerning this matter. Some modern scholars were certain that this is permissible, because paper money is something other than silver. Others said that it is haraam, because paper money is currency that is common among people, and it has taken the place of silver, so it comes under the same rulings.  As for my own view, at present I am not sure of either opinion, but I think that to be on the safe side it is better not to do that, because the Prophet (peace and blessings of Allaah be upon him) said, “Leave that which makes you doubt for that which does not make you doubt.” And he (peace and blessings of Allaah be upon him) said: “Whoever keeps away from ambiguous matters is protecting his religion and his honour.” And he (peace and blessings of Allaah be upon him) said: “Righteousness is a good attitude and sin is that which makes you uncomfortable and you do not want people to see you doing it.” So in order to be on the safe side it is better to sell silver coins for something else, such as gold etc, then buy paper money with that. If the one who has paper money wants to buy silver coins he should sell the paper for gold etc., then use that to buy the silver coins he wants.

I heard that using credit cards is haram, but if I am sure that I am going to pay the bank within the time limit, so the bank will not charge any interest, is this also regarded as haram?.

Praise be to Allah.What you have heard about credit cards being haram is correct. Using them is haram even if the user is certain that he will pay the bank within the time limit.  Credit cards are haram because the bank lends money to the user in return for interest, and this interest is the price of the annual subscription to the credit card, as well as other interest charges which are to be paid to the bank if the user is late in paying .  The cost of the card is a kind of riba which the user pays to the bank, and this riba is paid by the user whether he pays on time or not.   Also, the user enters into a contract with the bank which means that he is obliged to pay interest if he delays payment. This is also haram, because it is not permissible for a Muslim to commit himself to doing something that Allah has forbidden.  The user may think that he can pay up on time, but then something happens to him that prevents him from doing so, so he pays riba to the bank.  Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said concerning this kind of contract:  “A contract of this type is not permissible, because it involves riba which is the price of the card, and it also means committing to pay interest if payment is delayed.”  In another fatwa he said:  “This transaction is haram, because the one who enters into it commits himself to paying riba if he does not pay on time. This is an invalid commitment, even if he believes or thinks it most likely that he will pay it before the time is up, because circumstances may change and he may not be able to pay it off. This is a matter that is in the future, and no one knows what will happen to him in the future. So dealings of this type are haram.” And Allah knows best.

Is it permissible to fast after halfway through Shabaan? Because I heard that the Prophet (peace and blessings of Allaah be upon him) forbade fasting after halfway through Sha’baan.

Praise be to Allah.Hadiths that prohibit fasting after 15th of Sha’ban Abu Dawud (3237), al-Tirmidhi (738) and Ibn Majah (1651) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Sha’ban is half over, do not fast.” Classed as sahih by al-Albani in Sahih al-Tirmidhi, 590.  This hadith indicates that it is not allowed to fast after halfway through Sha’ban, i.e., starting from the sixteenth day of the month.  Hadiths that allow fasting after 15th of Sha’ban But there are reports that indicate that it is permissible to fast at this time. For example:  Al-Bukhari (1914) and Muslim (1082) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not anticipate Ramadan by fasting one or two days before it begins, but if a man habitually fasts, then let him fast.”  This indicates that fasting after halfway through Sha’ban is permissible for someone who has the habit of fasting, such as a man who regularly fasts on Mondays and Thursdays, or who fasts alternate days, and the like.  Al-Bukhari (1970) and Muslim (1156) narrated that ‘Aishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban, he used to fast Sha’ban except a few days.” This version was narrated by Muslim.  Al-Nawawi said: In the words, “He used to fast all of Sha’ban, he used to fast Sha’ban except a few days” the second phrase explains the first, and indicates that the word “all” means “most of”.  This hadith indicates that it is permissible to fast after halfway through Sha’ban , but only for those who are continuing after fasting before halfway through the month. The Shafi’is followed all of these ahadith and said:  Fasting after 15th Shaban: Permissible? It is not permissible to fast after halfway through Sha’ban except for those who have a habitual pattern of fasting, or who are continuing after fasting before halfway through the month.  According to most of the scholars, the prohibition here means that it is haram.  See al-Majmu’, 6/399-400; Fath al-Bari, 4/129  Some, such as al-Ruyani, suggested that the prohibition here is to be understood as meaning that it is makruh, not haram.  Al-Nawawi (may Allaah have mercy on him) said in Riyad al-Salihin (p. 412):  “Chapter on the prohibition on anticipating Ramadan by fasting after halfway through Sha’ban, except for one who is continuing after fasting before halfway through the month or who has a regular pattern of fasting such as fasting on Mondays and Thursdays”.  The majority of scholars are of the view that the hadith which forbids fasting after halfway through Sha’ban is da’if (weak), and based on that they said that it is not makruh to fast after halfway through Sha’ban.  Al-Hafiz said: The majority of scholars said that it is permissible to observe voluntary fasts after halfway through Sha’ban and they regarded the hadith concerning that as da’if. Ahmad and Ibn Ma'in said that it is munkar. (From Fath al-Bari). Among those who classed it as da’if were al-Bayhaqi and al-Tahhawi.  Ibn Qudamah said in al-Mughni that Imam Ahmad said concerning this hadith:  It is not sound. We asked ‘Abd al-Rahman ibn Mahdi about it and he did not class it as sahih, and he did not narrate it to me. He used to avoid talking about this hadith. Ahmad said: al-‘Ala is thiqah and none of his ahadith are regarded as munkar apart from this one.  The al-‘Ala referred to here is al-‘Ala ibn ‘Abd al-Rahman who narrated this hadith from his father from Abu Hurayrah (may Allah be pleased with him).  Ibn al-Qayyim (may Allah have mercy on him) responded in Tahdhib al-Sunan to those who classed this hadith as da’if and said that this hadith is sahih according to the conditions of Muslim. Even though al-‘Ala is the only one who narrated this hadith, that is not regarded as detrimental to the hadith, because al-‘Ala is thiqah; in his Sahih, Muslim narrated a number of ahadith from him, from his father from Abu Hurayrah (may Allah be pleased with him). Many Sunnahs are narrated from the Prophet (peace and blessings of Allah be upon him) only through one person who is thiqah, but they have been accepted and followed by the ummah.  Then he said:  With regard to those who think that there is a contradiction between this hadith and the ahadith which speak of fasting in Sha’ban, there is no contradiction. Those ahadith speak of fasting half of it along with the previous half, and of habitual fasting during the second half of the month, whereas the hadith of al-‘Ala speaks of the prohibition on fasting deliberately only after the month is halfway over, not about fasts that a person observes regularly or that are a continuation after fasting during the first part of the month.  Shaykh Ibn Baz (may Allah have mercy on him) was asked about the hadith which says that fasting after halfway through Sha’ban is not allowed. He said:  “This is a sahih hadith as Shaykh Nasir al-Din al-Albani said. What is meant is that it is not allowed to start fasting after halfway through the month. But if a person fasts most or all of the month, then he is following the Sunnah.” (Majmu’ Fatawa al-Shaykh Ibn Baz, 15/385).  Shaykh Ibn ‘Uthaymin said in his commentary on Riyad al-Salihin (3/394):  “Even if the hadith is sahih, the prohibition in it does not mean that this is haram, rather it is simply makruh, as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’ban.”  In conclusion, it is not allowed to fast during the second half of Sha’ban, and that is either makruh or haram, except for the one who has the habit of fasting regularly or who is continuing after fasting during the first half of Sha’ban. And Allaah knows best.  Why is it not allowed to fast after the 15th of Sha’ban? The reason for this prohibition is that continually fasting may make a person too weak to fast in Ramadan.  If it is said that if he fasts from the beginning of the month he will become even weaker, the response is that whoever fasts from the beginning of Sha’ban will have gotten used to fasting so it will be less difficult for him to fast.  Al-Qari said: The prohibition here means that it is disliked, as a mercy to this ummah lest they become too weak to fulfil their duty of fasting during Ramadan in an energetic fashion. But those who fast all of Sha’ban will become used to fasting so it will not be difficult for them.  And Allah knows best.

A man has a studio in which there were cameras. He has learned that making pictures is haraam, so what should he do with them so that he will be safe from financial loss? If he sells them to a Muslim, will that not be helping to spread sin? What is the ruling on what he earned from that? Is it permissible for him to spend it on himself and his family?.

Praise be to Allah.This matter is subject to further discussion.  Studios may make permissible or forbidden pictures. If the pictures that are made are of permissible things, such as cars, planes, mountains and other inanimate objects, there is nothing wrong with selling them and making images of these things which people may need and which are inanimate. But making pictures of animate beings, whether humans, animals or birds, is not permissible unless that is for a necessary purpose, such as making pictures that people need, such as identity photos. The same applies to passports and certificates which can only be issued with a photo; or making pictures of criminals so that they may be known and people may be warned against them; and so on. Allaah says (interpretation of the meaning):  “He has explained to you in detail what is forbidden to you, except under compulsion of necessity” [al-An’aam 6:119] What is meant is that he should only use it for permissible things. If he sells it to people, there is nothing wrong with that, because it may be used for good purposes or bad. This is like a person selling a sword or knife etc., which may be used for good or for evil. The sin is on the one who uses it for evil purposes. But if the vendor knows that the one who buys the knife or sword will use it for evil purposes, then it is haraam to sell it to him.

Many men in some families allow their wives, daughters and sisters to appear in front of men who are not their mahrams, such as their friends and colleagues, and let them sit with them and talk to them as if they were their mahrams. If we advise them they say that this is their custom and the custom of their forefathers, and they claim that their hearts are clean. Some of them are proud and arrogant although they understand the ruling, and others are ignorant of the ruling. What is your advice to them?.

Praise be to Allah.What every Muslim must do is not to rely on customs; rather he should refer the matter to the pure sharee’ah. Whatever Islam approves of is permissible and whatever it does not approve of, he should not do it. The fact that people are accustomed to a thing does not constitute evidence that it is permissible. All the customs that people may have in their cities or tribes should be referred to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Whatever Allaah and His Messenger have permitted is permissible, and whatever Allaah has forbidden must be given up, even if it is the people’s custom. If the people are accustomed to being careless concerning the matter of khulwah (being alone with a non-mahram member of the opposite sex) or of women uncovering their faces in front of non-mahrams, these are false customs which must be given up. Similarly if people are accustomed to adultery, homosexuality and drinking alcohol, they must give up these things. What is customary does not count as proof, rather sharee’ah comes above all things, so the one whom Allaah has guided to Islam has to keep away from that which Allaah has forbidden of alcohol, adultery, theft, disobedience towards parents, severing the ties of kinship and everything that Allaah has forbidden, and he must adhere to that which Allaah has enjoined.  Similarly the family must respect the command of Allaah and His Messenger, and keep away from that which Allaah and His Messenger have forbidden. If it is their custom for their women folk to appear in front of non-mahrams or to be alone with a non-mahram, they must give up those practices.  A woman should not uncover her face or anything else in front of her cousin, her sister’s husband, or her husband’s brothers or uncles (paternal or maternal). Rather she must observe hijab and cover her face and head and entire body in front of any non-mahram. With regard to speaking, there is nothing wrong with that, such as returning the greeting of salaam or initiating it, so long as she observes hijab and avoids being alone with any non-mahram, because Allaah says (interpretation of the meaning):  “And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53]  “O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32] Allaah forbade the wives of the Prophet (peace and blessings of Allaah be upon him) to be soft in speech, i.e., to speak in a soft and alluring tone that might give hope to the one in whose heart is a disease, i.e., the disease of desire and make him think that she is easy and has no objections. Rather she should speak in a moderate tone that is neither too harsh nor too soft. And Allaah tells us that hijab is purer for the hearts of everyone.  And Allaah says (interpretation of the meaning):  “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful” [al-Ahzaab 33:59] The jilbab (cloak, veil) is a garment which covers the head and body; the woman puts it over her head and covers her body with it, wearing it over her clothes. And Allaah says (interpretation of the meaning):  “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex…” [al-Noor 24:31] With regard to those mentioned in this verse, there is nothing wrong with a woman showing her adornment to them.  So all Muslim women must fear Allaah and avoid that which Allaah has forbidden to them of showing their adornment to anyone other than those to whom Allaah has permitted them to show it.

Is it Sunnah to fast the entire month of Sha’ban?

Praise be to Allah.Is it sunnah to fast the whole month of Sha’ban? It is mustahabb to fast a great deal in the month of Sha’ban .  The Prophet Muhammad (peace and blessings of Allaah be upon him) used to fast the whole of Sha’ban.  Ahmad (26022), Abu Dawud (2336), al-Nasai (2175) and Ibn Majah (1648) narrated that Umm Salamah (may Allah be pleased with her) said: “I never saw the Messenger of Allah (peace and blessings of Allah be upon him) fast two consecutive months apart from the fact that he used to join Sha’ban and Ramadan.”  According to a version narrated by Abu Dawud: “The Prophet (peace and blessings of Allah be upon him) never used to fast any complete month in the year, apart from Sha’ban, which he used to join to Ramadan .” Classed as sahih by al-Albani in Sahih Abi Dawud, 2048.  The apparent meaning of this hadith is that the Prophet (peace and blessings of Allah be upon him) used to fast the entire month of Sha’ban.  But it was also narrated that the Prophet (peace and blessings of Allah be upon him) used to fast all of Sha’ban apart from a few days .  Muslim (1156) narrated that Abu Salamah said: “I asked ‘Aishah (may Allah be pleased with her) about the fasting of the Messenger of Allah (peace and blessings of Allah be upon him), and she said: ‘He used to fast until we thought that he would always fast, then he would not fast until we thought that he would always not fast, but I never saw him fast in any month more than he fasted in Sha’ban. He used to fast all of Sha’ban, and he used to fast all of Sha’ban apart from a few days.’” Reconciling between the hadiths about the Prophet’s fasting in Sha’ban The scholars differed as to the way of reconciling between these hadiths.  Some of them said that this had to do with differences of time – in some years the Prophet (peace and blessings of Allah be upon him) fasted all of Sha’ban, and in other years he fasted all of that month apart from a few days. This was the view favoured by Shaykh Ibn Baz (may Allah have mercy on him). See Majmu’ Fatawa al-Shaykh Ibn Baz, 15/416.  Others said that the Prophet (peace and blessings of Allah be upon him) never fasted any month in full apart from Ramadan, and they interpreted the hadith of Umm Salamah as meaning that he fasted all of Sha’ban apart from a few days. They said that this is possible from a linguistic point of view, that if a man fasts for most of a month it may be said that he fasted the whole month.  Al-Hafiz said:  “The hadith of ‘Aishah explains what was said in the hadith of Umm Salamah, which says that he did not fast any month of the year in full apart from Sha’ban which he used to join to Ramadan; this means that he used to fast most of it. Al-Tirmidhi narrated that Ibn al-Mubarak said: It is possible in the language of the Arabs, if a person fasts most of a month, to say that he fasted the whole month…”  Al-Tibi said: “It may be interpreted as meaning that he used to fast all of Sha’ban sometimes and most of Sha’ban at other times, lest people think that it is obligatory to fast the entire month, like Ramadan.”  Then al-Hafiz said: The former is the correct view.” In other words, that the Prophet (peace and blessings of Allah be upon him) did not fast all of Sha’ban. He quoted as evidence for that the report narrated by Muslim (746) from ‘Aishah (may Allaah be pleased with her) who said: “I do not know that the Prophet of Allah (peace and blessings of Allah be upon him) recited the entire Quran in one night, or spent an entire night in prayer until dawn, or fasted an entire month apart from Ramadan.”  And he quoted the report narrated by al-Bukhari (1971) and Muslim (1157) from Ibn ‘Abbas (may Allah be pleased with him) who said: “The Prophet (peace and blessings of Allah be upon him) never fasted any month in full apart from Ramadan.”  Al-Sindi said in his commentary on the hadith of Umm Salamah:  “He joined Sha’ban to Ramadan” means that he fasted them both together. The apparent meaning is that he fasted all of Sha’ban… but there are reports which indicate something different. Hence it is to be understood as meaning that he used to fast most of it, so it was as if he fasted all of it and joined it to Ramadan.”  Why is it recommended to fast a great deal during Sha’ban? If it is asked, what is the reason for fasting a great deal during Sha’ban ? The answer is:  Al-Hafiz said:  “The reason is explained in the report narrated by al-Nasai and Abu Dawud, and classed as sahih by Ibn Khuzaymah, according to which Usamah ibn Zayd said: “I said, ‘O Messenger of Allah, I do not see you fasting in any month more than in Sha’ban.’ He said, ‘That is a month concerning which many people are heedless, between Rajab and Ramadan. It is the month is which people’s deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up whilst I am fasting.’” (Classed as hasan by al-Albani in Sahih al-Nasai, 2221) And Allah knows best.

  Hadhrat Muaaz (Allah be pleased with him) narrates that Muhammad (peace be upon him) said: "Whoever taunts a brother (Muslim) with a sin (which the Muslim has committed), will not die until he the taunter) commits the same sin." Could you please xplain this Hadith in further detail?

Praise be to Allah.This hadith was narrated by al-Tirmidhi, (Kitaab Sifat al-Qiyaamah wa’l-Wara’, 2429), where the wording is,  “Whoever shames his brother for a sin will not die until he does it too.”  Shaykh al-Albaani described this hadith in Da’eef al-Jaami’ (5710) as mawdoo’ (fabricated).  If a hadith is da’eef (weak) and mawdoo’ (fabricated), it cannot be taken as a basis for rulings or be acted upon.  With regard to the meaning of the hadith, Shaykh al-Mubaarakfoori said: “ ‘Whoever shames’ means whoever criticizes or condemns. ‘his brother’ means his brother in faith. ‘For a sin’ means one from which he has repented, according to the way in which Imaam Ahmad explained it. ‘will not die’ – the subject of this verb is ‘whoever’. ‘Until he does it too’ means, the sin for which he criticizes his brother. It is as if the one who criticizes his brother will be forsaken by Allah until he commits the sin for which he criticized his brother, if that criticism was accompanied by self-admiration for being free of that sin.”  (Tuhfat al-Ahwadhi, 7/173)  The fact that this hadith is da’eef (weak) does not mean that it is permissible to criticize those who have fallen into sin, for those who fall into sin are of different types.  Some of them repent and turn back to their Lord, or else the punishment (hadd) is carried out on them. So it is not permissible to criticize them because their souls have been purified by their repentance or the punishment. The Prophet (peace and blessings of Allah be upon him) said: “The one who repents from sin is like one who has never sinned.” (Narrated by Ibn Maajah, 4240; classed as saheeh by al-Busayri in al-Zawaa’id, commentary on Sunan Ibn Maajah).  Imam Ahmad said that the punishment mentioned in the hadith is for the one who criticizes a person who has repented from his sin, as al-Tirmidhi narrated from him.  After narrating this hadith, he said: Ahmad said: from a sin from which he has repented.  Some of them commit sin but they do not do it openly. Anyone who comes to know of that has to advise the person and cover his faults.  And some of them commit sin openly. They should also be advised, and others should be warned against them to whatever extent is appropriate.  Ibn al-Qayyim (may Allah have mercy on him) said: It may be that what he meant is that your criticizing your brother for his sin is an even greater sin than his, because it means that you feel pride in your obedience and you are praising yourself for that, and claiming to be free from sin, whereas your brother has fallen into sin. But it may be that his feeling humble because of his sin and what has happened to him, such as his feeling humble and submissive, thinking less of himself, ridding himself of pious pretensions, arrogance and self-admiration, standing before Allah with his head bowed, his gaze lowered and his heart broken – it may be that all of that is better for him than your feeling proud of your obedience, thinking that you are doing much good, believing that by doing so you are important, and reminding Allah and mankind of that.  How close this sinner is to the mercy of Allah, and how close this conceited one is to the wrath of Allah! A sin that leads to humility is more beloved to Him than an act of obedience which fills a person with conceit. If you sleep all night then wake up feeling regret (for not having prayed qiyaam al-layl), that may be better for you than if you were to pray all night and wake up in the morning filled with self-admiration. For the deeds of the one who admires himself are not accepted. Perhaps your laughing whilst admitting to shortcomings is better than your weeping with piety but being filled with conceit. The groaning of the sinners is more beloved to Allah than the tasbeeh of the conceited. It may be that by means of this sin, Allah has caused him to drink the medicine that will cure a fatal disease which you also have, but you do not realize it. Allah has reason for what He does to both those who are obedient and those who sin, which are known to no-one except Him, and which no one recognizes except those who have insight, and then only within the limits of human understanding; beyond that there are reasons which are not even known to the honourable scribes (i.e., the recording angels). The Prophet said: “If the slave woman of any one of you commits adultery, let him carry out the punishment on her and not criticize.” And Yoosuf (peace be upon him) said: “No reproach on you this day” [Yoosuf 12:92 – interpretation of the meaning]. For the scale is in the hand of Allah, and the ruling is His. The point is to carry out the punishment (prescribed by Allah) and not to shame and criticize. No one feels safe from what has been decreed for them and from the power of His decree except those who are ignorant of Allah. Allah said to the one who had more knowledge of Him than anyone else and was closer to Him: “And had We not made you stand firm, you would nearly have inclined to them a little”[al-Israa’ 17:74 – interpretation of the meaning]. And Yoosuf said: “Unless You turn away their plot from me, I will feel inclined towards them and be one (of those who commit sin and deserve blame or those who do deeds) of the ignorant”[Yoosuf 12:33 – interpretation of the meaning]. One of the ways in which the Messenger of Allah used to swear was “No, by the One who turns hearts.” And he said, “There is no heart which is not between two of the fingers of the Most Merciful. If He wills He guides it aright and if He wills He sends it astray.” Then he said, “O Allah, the one Who turns hearts over, make our hearts steadfast in adhering to Your religion. O Allah, musrif al-Quloob, sirf our hearts to obey You.”  Madaarij al-Saalikeen, 1/177, 178) And Allah knows best.

What is the ruling on joking in our Islamic religion? Is it among the idle speech, knowing that it is not making fun of the religion? Please advise us, may Allah reward you.

Praise be to Allah.There is nothing wrong with humorous talk and joking, if it is truthful, especially if it is not done a great deal. The Prophet (peace and blessings of Allah be upon him) used to joke but he never said anything but that which was true. But if it involves telling lies, then it is not permissible, because the Prophet (peace and blessings of Allah be upon him) said: “Woe to the one who speaks and lies in order to make people laugh; woe to him, woe to him.” Narrated by Abu Dawood, al-Tirmidhi and al-Nasaa’i with a jayyid isnaad. And Allah is the Source of strength.

A questioner is saying that nowadays the use of gold and silver vessels has become widespread, especially among people who are well off. The matter has gone so far that some of them even buy sets of sanitary equipment such as bathroom taps and fixtures all made of pure gold, and they do not pay zakaah on this gold or pay any attention to its value. It is known that this is forbidden. What is your view on that? Is it possible to forbid the sale of such things to Muslims who are unaware of the ruling? May Allaah bless you.

Praise be to Allah.Vessels of gold and silver are forbidden according to the texts of Islam and according to scholarly consensus. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not drink from vessels of gold and silver; do not eat from plates of gold and silver, because they are for them in this world and for you in the Hereafter.” (Saheeh, agreed upon; from the hadeeth of Hudhayfah may Allaah be pleased with him). And it was proven that he (peace and blessings of Allaah be upon him) said: “Whoever eats and drinks from vessels of gold and silver, is taking fire from Hell into his belly.” (Saheeh, agreed upon; from the hadeeth of Umm Salamah, may Allaah be pleased with him; this version was narrated by Muslim).  It is not permissible to use gold and silver as vessels, whether for eating or drinking. The same applies to things used for wudoo’ and ghusl.  All of that is haraam according to the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him). These things should not be sold so that Muslims will not use them. Allaah has forbidden us to use them so they should not be used for drinking, eating or any other purpose. It is not permissible to use them in spoons, coffee cups or teacups; all of that is forbidden, because these are kinds of vessels.  So the Muslim should avoid that which Allaah has forbidden and keep away from extravagance and wasting wealth. If he has ample wealth then there are poor people to whom he can give charity; there are mujaahideen fighting for the sake of Allaah to whom he can donate. He should give in charity, not fool about with his wealth. There are those who need his wealth.   So the believer must dispose of his wealth in charitable ways, such as giving to the poor and needy, in building and maintaining mosques and schools, repairing roads and bridges, helping the mujaahideen and poor migrants, and other ways, such as paying off the debts of those who are in dire straits, and helping those who cannot afford to get married to do so. These are all good things on which we are encouraged to spend.  As for wasting wealth by buying vessels, spoons, cups or bathroom fixtures of gold and silver, and the like, all of that is reprehensible and we should avoid that and warn others against it. Whoever has any position of status in countries where such things are done, such as scholars and rulers, should denounce that and prevent the extravagant from indulging in such things. And Allaah is the One Whose help we seek.

Is it permissible to build mosques and schools from zakaah funds?

Praise be to Allah.That is not permissible, because the action mentioned is not included in the eight categories on which zakaah may be spent.

Nowadays many people use “Credit” cards (credit cards) which are issued by some of the banks. The gold cards cost 548 riyals and the silver cards cost 245 riyals. This amount is paid to the bank annually by the person who uses the Credit card, like an annual subscription.  The way these cards are used is that the card allows the bearer to withdraw as much money as he wants from the bank’s branches as a loan, and he has to repay the same amount of money within a period not exceeding fifty-four days. If he does not pay it back within the period stated, the bank will charge interest of 1.95 riyals for each hundred riyals of money withdrawn. The bank also charges 3.50 riyals for every hundred riyals of cash withdrawn by the carrier of the card, or a minimum of 45 riyals for every cash withdrawal.  The carrier of this card is also entitled to buy products in stores that the bank deals with, without paying any cash, and it becomes a loan from the bank. If he delays paying off the cost of what he has bought for more than fifty-four days, they will charge 1.95 riyals for every hundred of the price of the products purchased from the stores that the bank deals with.  What is the ruling on using these cards and subscribing annually to the bank in order to use these cards?.

Praise be to Allah.This question was put to the Standing Committee, who replied:  If the credit card is as described, then it is a new kind of riba-based transaction and of consuming people’s wealth unlawfully, making them fall into sin and contaminating their earnings and dealings. It comes under the same rulings as the riba of the Jaahiliyyah which is forbidden in sharee’ah. (Either you pay it off at the appointed time or you increase the amount). Hence it is not permissible to issue such cards or to use them. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.  Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about this and he said:  The answer is that a contract of this type is not permissible, because it involves riba which is the price of the card, and it also means committing to pay interest if payment is delayed.

In Ar-Raheeo Al Makhtum (The Sealed Nectar) the author says in the section called  "The Prophet Household" that the Prophet (S.A.W.) had four concubines 1. Why is it that having concubines is not haram?  2. Can other muslims have concubines?.

Praise be to Allah. Allaah is Most Wise in the laws that He decrees for His slaves, but this wisdom is only apparent to those who seek it and believe that Allaah is All Wise, and looks at the interests that are served by the laws of Allaah which no man can see unless he ponders the matter, especially when there are those who attack those laws because they go against what they think are right and wise.  With regard to your question about it being permissible for a master to be intimate with his slave woman, the answer is that that is because Allaah has permitted it. Allaah says (interpretation of the meaning):  “And those who guard their chastity (i.e. private parts, from illegal sexual acts) 6. Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame” [al-Mu’minoon 23:6; al-Ma’aarij 70:30] That is subject to the condition that he has acquired her in a proper manner, and that this slave woman has not been given by her master in marriage to another man to whom she is still married. The reason why this is permitted is that this slave woman belongs to him, either because he has paid money to buy her or he has fought for the sake of Allaah (and acquired her among the war booty).  Shaykh al-Shanqeeti (may Allaah have mercy on him) said: The reason for which people may be taken as slaves is if they are kaafirs who are waging war against Allaah and His Messenger. If Allaah grants victory to the mujaahid Muslims, who are offering their souls, their wealth and all their resources and everything that Allaah has given them so that the word of Allaah might prevail over the kuffaar, then these kuffaar may become slaves, unless the imam chooses to let them go or to ransom them if that serves the interests of the Muslims.  Adwa’ al-Bayaan, 3/387  Shaykh al-Shanqeeti (may Allaah have mercy on him) said:  If it is said: If the slave is a Muslim, how can he be kept as a slave if the reason for which people may be taken as slaves is if they are kaafirs who are waging war against Allaah and His Messenger? The answer is that the basic principle which is well known to the scholars and all wise people is that a right that is already established by shar’i means cannot be superceded by rights that are established later on.  When the Muslims take prisoners of war, they are given the right to enslave them by the law of the Creator of all, and He is the All-Wise, All-Aware. If this right is established, then the slave becomes a Muslim after that, his right to be freed from slavery because of his Islam is superceded by the right of the mujaahid whose right to enslave him took effect before he was a Muslim. It is not just or fair to waive the former right because of a latter right, as is well known to all wise people.  Yes, it is good for the owner to set him free if he becomes Muslim, and Islam enjoins that and encourages it, and opens the door to doing so in many ways – he is referring to the fact that Allaah has decreed that when expiation takes the form of freeing a slave, the slave in question should be a Muslim –   Glory be to the All Wise, All Aware: “And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words. And He is the All‑Hearer, the All‑Knower” [al-An’aam 6:115].  “In truth” means in what He has told us; “in justice” means in His rulings.  Undoubtedly that justice includes owning slaves and other rulings that are mentioned in the Qur’aan.  Adwa’ al-Bayaan, 3/389.  With regard to Muslims owning slaves, he should be very careful to establish that those who are bought or sold now are indeed slaves, because Islam has limited the sources of slaves which were many before the coming of Muhammad (peace and blessings of Allaah be upon him), and has allowed only one source, which is kaafir prisoners of war, when the kuffaar are fighting the Muslims. There is no other way in which they may be enslaved except those who are captured as a result of fighting between kaffirs and Muslims, or their children.   See also questions no. 26067 and 12562 for more information.  And Allaah knows best.

If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?

Praise be to Allah.This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:  We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.  The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come.  He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.

My mother invites my family to eat on Thanksgiven day after her guess are gone because she doesn't want to waste the food. Is it permissable for my family to go to her home or eat the food left from her dinner?

Praise be to Allah. That is permissible, because food is respectable and pure, and that is better than throwing it away. It is permissible to eat the food of the Christians because Allaah says (interpretation of the meaning): “The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them” [al-Maa’idah 5:5]  So there is nothing wrong with that. Their bread, their food, and whatever dishes and sweets etc they cook are all good and pure, and there is nothing wrong with them. But if the food has been made for that celebration, it is not permissible to be there at the time of the party, but after the party it is permissible to eat the food and that is better than throwing it away.

Is it obligatory for a husband with two wives to designate specified days for each wife.  Also, is it permissable that he share the days between the two.  My husband presently has no designated days for us.  He comes to my home when he has finish his rounds at my co-wives house.  He then comes to my home to go to bed.  This arrangement is not acceptable to me.  Were on the brink of divorce.

Praise be to Allah. The one who has more than one wife has to treat all his wives fairly. One of the matters in which he must be fair is the division of his time, i.e., he must give each wife a day and a night, and he must stay with her on that night.  Al-Shaafa’i (may Allaah have mercy on him) said: “The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the opinion of the majority of Muslim scholars indicate that a man has to divide his days and nights between his wives [giving each a full day and night], and that he has to be fair in doing so. (al-Umm, 5/158). And he said: I do not know of any (scholarly) disagreement with the view that a man must share his time among his wives and do so fairly. (al-Umm, 5/280).  Al-Baghawi (may Allaah have mercy on him) said: If a man has more than one wife, he has to treat them equally, if they are free [i.e., not slaves], whether they are Muslims or from among the People of the Book [i.e., Jewish or Christian]. If he does not treat them equally, then he has disobeyed Allaah and he has to make it up to the one whom he wronged. It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has two wives and leans towards (i.e. favours) one of them (over the other), will come on the Day of Resurrection with half of his body leaning.” However there is some dispute concerning its isnaad. (Narrated by Abu Dawood, 2/242; al-Tirmidhi, 3/447; al-Nasaa’i, 7/64; Ibn Maajah, 1/633; classed as saheeh by al-Haafiz in Buloogh al-Maraam, 3/310, and al-Albaani in Irwaa’ al-Ghaleel, 7/80).  What is meant by this “leaning” is favouring in terms of actions; a man will not be taken to task for the inclination of his heart if he treats (his wives) equally in practical terms. Allaah says (interpretation of the meaning):  “You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them…” [al-Nisaa’ 4:129] What this means is that you will never be able to treat them equally in your heart, so do not incline too much towards one of them, i.e., do not make your actions follow your whims and desires. (Sharh al-Sunnah, 9/150-151)  Ibn Hazam (may Allaah have mercy on him) said: Treating co-wives equally is obligatory, most of all sharing one’s nights between them. (al-Muhalla, 9/175)  Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: He has to treat his wives fairly according to the consensus of the Muslims. In the four Sunans it was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has two wives…” He has to be fair in his division of time between them. So if he stays with one of them for one night, or two or three, he should stay with the other for the same number of nights, and he should not give preference to one of them in his sharing of his time. (Majmoo’ al-Fataawa, 32/269)  Al-‘Ayni said, commenting on the hadeeth, “Whoever has two wives…”: It was said that what was meant was that half of his body would be leaning in a real sense, or that he would have no acceptable excuse for favouring one wife over the other. The apparent meaning is that this is in the real sense. This is indicated by the report of Abu Dawood, “with half of his body leaning.” The punishment fits the crime, because he did not treat them fairly or he deviated from what is right. Because of his being unfair and favouring one of them, his punishment is that he will come before the witnesses on the Day of Resurrection with one half of his body leaning. (‘Umdat al-Qaari’, 20/199. See also al-Mabsoot, 5/217).  Al-Shawkaani also understood this to mean that it is obligatory (to treat co-wives fairly). See al-Sayl al-Jiwaar, 2/301; Nayl al-Awtaar, 6/216  Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said: We know of no dispute among the scholars concerning the fact that it is obligatory to treat co-wives equally when sharing one’s time between them. Allaah says (interpretation of the meaning): “and live with them honourably” [al-Nisaa’ 4:19], but favouring one of them is not honourable. Al-Mughni, 8/138  This husband has to fear Allaah and be fair in his division of his time. The wife has to tell him of the ruling of sharee’ah concerning what he is doing, and of the warning of mistreatment. She should remind him of Allaah and the Hereafter, so that he will check himself and be fair in his division of time. This is better than separating, in sha Allah. And Allaah knows best.

Is it true that Allah created the universe in 6 days?

Praise be to Allah. Yes, Allaah created the heavens and the earth and everything in between in six days, as He says (interpretation of the meaning):  “And indeed We created the heavens and the earth and all between them in six Days and nothing of fatigue touched Us”[Qaaf 50:38]  This indicates that what the Jews, upon whom be the curses of Allaah, say is false, as they said that He got tired when He created the heavens and the earth in six days, so He rested on the Sabbath. Exalted be Allaah far above what they say.  More details are narrated in the Qur’aan. Allaah says (interpretation of the meaning):  “Say (O Muhammad): ‘Do you verily disbelieve in Him Who created the earth in two Days? And you set up rivals (in worship) with Him? That is the Lord of the ‘Aalameen (mankind, jinn and all that exists). He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four ‘days’ were equal in the length of time) for all those who ask (about its creation). Then He rose over (Istawa) towards the heaven when it was smoke, and said to it and to the earth: ‘Come both of you willingly or unwillingly.’ They both said: ‘We come willingly.’ Then He completed and finished from their creation (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him, the All-Mighty, the All-Knower”[Fussilat 41:9-12] And Allaah knows best.

Some companies and hospitals issue discount cards. This is a card which is given to whoever wants one in return for a sum of money paid annually, and the carrier of the card can get some discounts or free examinations during the year. If after one year he has not used the card, he does not have the right to ask for the money that he paid to be returned.

Praise be to Allah.Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about the ruling on issuing these cards and dealing in them.  He replied:  This is not permissible, because it involves ambiguity, gambling and a great deal of risk, so we should avoid it. And Allaah is the source of strength,

I am doing a project on Muslim women and would like to know what is the ruling concerning a Muslim’s hair. Is she allowed to cut it as much as up to her shoulder or not/ what about facial hair? Is it haram to get rid of it or not. Please answer and pray my iman is strong.

Praise be to Allah.Can Muslim women cut their hair? We ask Allah Almighty to increase you in faith and to make you content with the truth.  Shaykh Ibn Baz (may Allah have mercy on him) said:  We do not know anything (to disallow) cutting women’s hair . What is forbidden is shaving it. You should not shave your hair but you may cut it and reduce its length or volume; we know of nothing wrong with that. But that should be done in a proper manner which will please you and your husband.  You should come to some agreement with him on a kind of haircut that does not resemble non-Muslim women, because if you leave it long, it will be a lot of trouble to wash it and comb it. So if the hair is very long or thick, and the woman cuts it to reduce its length or volume, that doesn’t matter. Cutting some of it will make it more beautiful, which will please both the woman and her husband. So we do not know of any reason to disallow that. But shaving it altogether is not permissible, except in the case of sickness. And Allah is the Source of strength.” (Fatawa al-Marah al-Muslimah, part 2, p. 515) It was narrated in Sahih Muslim that Abu Salamah ibn ‘Abd al-Rahman said: “The wives of the Prophet (peace and blessings of Allah be upon him) used to cut their hair until it came just below their ears.” (al-Hayd, 320)  Al-Nawawi said: “This indicates that it is permissible for women to cut their hair short .”  But women should avoid resembling non-Muslim women or immoral women when they cut their hair  Shaykh Salih al-Fawzan said:  ‘It is not permissible for a woman to cut her hair short in the back and leave the sides longer, because this involves disfiguring and fooling about with her hair which is part of her beauty, and it also involves imitating the non-Muslim women. This prohibition also applies to haircuts which are named after non-Muslim women or animals, like the “Diana” cut, named after a non-Muslim woman, or the “lion” cut or “mouse” cut, because it is haram to imitate the disbelievers or to imitate animals, and because that involves fooling about with a woman’s hair which is part of her beauty.” (Fatawa al-Marah al-Muslimah, 2/516,517)  Is removing facial hair haram?  Shaykh Muhammad al-Salih ibn ‘Uthaymin said:  “With regard to hair which is abnormal, because it grows in places where hair does not usually grow, such as a woman having a moustache or hair growing on her cheeks, there is nothing wrong with removing this , because it is abnormal and is disfiguring to the woman.”  The Standing Committee was asked about women removing facial hair , and they replied as follows:  “It is OK for a woman to remove hair on the upper lip, thighs, calves and arms. This is not the same as plucking (eyebrows), which is forbidden.” (‘Abd al-‘Aziz ibn Baz, ‘Abd al-Razzaq ‘Afifi, ‘Abd-Allah ibn Ghadyyan, ‘Abd-Allah ibn Qa’ud, Fatawa al-Lajnah al-Daimah, 5/194, 195)  The Standing Committee was also asked:  What is the ruling on a woman removing hair from her body; if it is permissible, then who is allowed to do that for her?  They answered:  “It is permissible for her (to remove) everything except her eyebrows and the hair on her head; it is not permissible for her to remove those, or to remove anything from the eyebrows whether by shaving or any other means. She, her husband or one of her mahrams may do that for her, with regard to the parts of the body that they are permitted to see; or another woman may do that, with regard to the parts of the body that she is permitted to see.” (‘Abd al-‘Aziz ibn Baz, ‘Abd al-Razzaq ‘Afifi, ‘Abd-Allah ibn Ghadyyan, ‘Abd-Allah ibn Qa’ud, Fatawa al-Lajnah al-Daimah, 5/194) The hair of the private parts and the thighs may not be seen by either another woman or a mahram.  Is plucking eyebrows haram?  It is forbidden for a woman to remove her eyebrows or part of them by any means, whether it be by shaving, cutting or using a depilatory substance, because this constitutes the plucking for which the Prophet (peace and blessings of Allah be upon him) cursed the one who does it, i.e., the woman who plucks all or part of her eyebrows , claiming that it is for the purpose of beautification, or the woman who does that for her. This is changing the creation of Allah which the Shaytan promised to enjoin upon the sons of Adam. (See also al-Fatawa al-Jami’ah li’l-Marah al-Muslimah, part 3, p. 877-879)

In my community there is a "commitee" at the masjid which makes a majority of the Community decisions. However Very few of them even Adhere to the Sunnah or Sharia. And I know personally some of them to be sinners and there are also women who attend who dont wear correct hijab. The only time I see them at the masjid in when they have a meeting and on Jummah. should I continue to go to the masjid or try to start a new masalah?

Praise be to Allah. You have to continue going to the mosque, and beware of causing division in the jamaa’ah of the mosque. Try to reform it from within, by preaching, advising sincerely and maintaining good relations without doing anything that is haraam. Perhaps if you submit suggestions written in a gentle and kind manner, this will help to improve the situation. Be optimistic, for things may be better in the future. This committee or some of its members may change and become more religiously committed and better; you may even be one of them. We ask Allaah to give you and us strength.

1- What is the role of women and children in Islam? 2- Is there any such thing as a ghost or spirit? 3- Why is it that Muslim people aren't allowed to date?

Praise be to Allah.With regard to women, they have the same responsibilities as men; they have to call people to Allaah as much as they can, strive to call women and warn them against imitating the kuffaar, call them to acquire knowledge of Islam and to remember and worship Allaah, warn them against major and minor sins, and be a good example to others. This applies in all places where women meet.  With regard to children under the age of ten, their parents are responsible for striving to give them a good upbringing; if they make mistakes or do something that is haraam, then the sin is on the parents, because they should warn them to keep away from drugs, smoking and other things so that they will grow up healthy and sound.  Evil spirits are the spirits of the devils, and there are also devils among mankind who have been brought up to love evil and evildoers. They are the ones whose spirits emanate from their bodies and cause harm by means of the evil eye used against those whom they wish to harm. The jinn and the devils are evil and harmful spirits who may cause a great deal of harm to those who rely on them and trust them.  But if a person is cautious about their evil, and seeks refuge with Allaah from the devils of mankind and the jinn, then Allaah will protect him and keep him safe from their evil.  Shaykh ‘Abd-Allaah ibn Jibreen  It is not permissible for a Muslim man to date a non-mahram woman and go out with her, because Allaah has forbidden the believers to do that as He says (interpretation of the meaning):  “Made lawful to you this day are At‑Tayyibaat [all kinds of Halaal (lawful) foods, which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends. And whosoever disbelieves in Faith, [i.e. in the Oneness of Allaah and in all the other Articles of Faith i.e. His (Allaah’s) Angels, His Holy Books, His Messengers, the Day of Resurrection and Al‑Qadar (Divine Preordainments)], then fruitless is his work; and in the Hereafter he will be among the losers” [al-Maa'idah 5:5] And Allaah says (interpretation of the meaning): “And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53]  And the Prophet (peace and blessings of Allaah be upon him) said: “No man is ever alone with a (non-mahram) women but the Shaytaan is the third one present.” (Narrated by al-Tirmidhi, 2165; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1758)  And Allaah is the Source of strength.

I have a question regarding specific rules of inheritance.   1-My mother is divorced and has remarried.  The money that she will leave on to her relatives she obtained as a result of her first marriage, not her second.   2- She has a son (me, her only living child from her first marriage), a husband, two grandchildren, and several brothers and sisters, one of whom lives in the same country (USA) as her.   3- From my understanding of the rules of inheritance, she has the right to distribute up to 1/3 (or less) in any Islamically acceptable way that she wishes.   4- After the first 1/3 (or less) is distributed, the remainder according to my knowledge is to be distributed as 1/2 to the son, and 1/4 to her current husband. Is this correct?   5- Are there any other relatives who have rights of inheritance upon her?   6- She wanted to simply divide her assets as 1/2 to me and 1/2 to her grandchildren, but I told her I wanted to make sure she did what was right in Islam, so that is why I am asking.

Praise be to Allah. This question covers a number of topics:  1 – Those who are entitled to inheritance in this case are:  The father and mother, and the husband and wife, and the sons, if there are sons, are not prevented from inheriting. But each of them should take the share which is decreed by Allaah.  But in the case of daughters, if there are also sons, they inherit by right of descent [bi’l-ta’seeb] (The word ‘by right of descent’ can be used with the sons and daughters but notwith the brothers, sisters, uncles and cousins. Therefore, I would think thatthe word ‘by agnation’ is more suitable because it means the blood relationshipfrom the side of the father )  on the basis that each male gets the equivalent of the share of two females.  In the case you mention, those who are entitled to inheritance are:  The husband, who is entitled to one-quarter because there is a son (a descendent who is entitled to inherit) The son, who is entitled to the remainder of the inheritance, because he inherits by right of descent [ bil-ta’seeb ] Brothers and sisters are prevented from inheriting by the presence of the son, so they have no right to the inheritance.  2 – Ruling on making a will in favour of an heir:  It is not permissible to make a will in favour of any of the heirs (i.e., those who are entitled to inherit according to sharee’ah). It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has given to each one who is entitled his rights, and there is no will in favour of one who is an heir…” (Narrated by al-Tirmidhi, 2047; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 1722.) Shaykh Taqiy al-Deen said, The ummah is unanimously agreed upon this.  Unless that will is approved by the heirs (who are entitled to inherit according to sharee’ah), in which case it becomes valid; it is subject to their consent.  3 – When the will is to be considered.  The will is to be considered immediately following death.   Al-Muwaffaq said: we do not know of any dispute among the scholars concerning the fact that the will is to be considered immediately following death.  See al-Mulakhkhas al-Fiqhi by al-Fawzaan, part 2, p. 174.  Ibn Hajar said: The (scholars) are agreed that the one in whose favour the will is made is to be considered as an heir (i.e., one who is entitled to inherit according to sharee’ah) on the day of death. Even if one made a will in favour of a brother who is an heir (i.e., one who is entitled to inherit according to sharee’ah), as he does not have a son to prevent his brother from inheriting, but just before he dies a son is born to him, and that son prevents his brother from inheriting, then this will in favour of the brother is valid. If he made a will in favour of his brother at the time when he had a son, and the son died before his father, then the brother becomes entitled to inherit and thus the will becomes invalid.  On this basis it is permissible for your mother to make a will in favour of her two grandchildren (your two children) so long as they do not have any rights of inheritance. She may also include her brothers and sisters in her will, on the condition that she does not give more than one-third to them, because the Prophet (peace and blessings of Allaah be upon him) said: “One-third, and one-third is a lot.” (Narrated by al-Bukhaari, al-Wasaayaa, 2538)  With regard to giving something whilst one is still alive, this is a gift. See the answer to Question No. 10447

I have been told that breastfeeding is blessed by Allah and that the Koran states; 'every drop of breast milk' is blessed. Could you please tell me where in the Koran I might find such a refence?

Praise be to Allah. Undoubtedly the blessing comes where Allaah wills, and it comes if a person asked Allaah to bless him in his wealth or provision, so He makes it blessed, or He makes the person blessed, as ‘Eesa (Jesus – peace be upon him) said. Allaah says:  “[‘Eesa (Jesus) said:] And He has made me blessed wheresoever I be” [Maryam 19:31 – interpretation of the meaning] And the blessing will be wherever Allaah puts it, as He says concerning rain (interpretation of the meaning):  “And We send down blessed water (rain) from the sky” [Qaaf 50:9] i.e., you gain blessing by its falling, because it makes trees and plants grow. With regard to breastfeeding, I do not remember any aayah which mentions it in conjunction with blessing in particular.  Shaykh ‘Abd al-Kareem al-Khudayr.   The Qur’aan encourages the mother to breastfeed her child naturally. Allaah says:  “The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling” [al-Baqarah 2:233]  This is a command to mothers, as the scholars explained, to breastfeed their children. The scholars also mentioned that one part of breastfeeding is obligatory, which is the yellow substance (colostrum) that is produced at the beginning of breastfeeding and which is known medically to be of great benefit in building the immune system of the child etc. Undoubtedly in carrying out the commands of Allaah there is great blessing.  And Allaah is the Source of strength.

How are Muslims seen by others and how do they see themselves?

Praise be to Allah.The Muslims are those who submit themselves to Allaah, establish His laws, act according to the Book of their Lord and the Sunnah (teachings)of their Prophet (peace and blessings of Allaah be upon him), do what Allaah and His Messenger have commanded them and abstain from that which is forbidden. When that is the case, their opponents look at them with awe, admiration and respect, because they know that their adherence to Islam and the true religion raises their status before Allaah and enables them to take control over lands and people. So their opponents look at them with awe and respect, and fear them. But when their commitment to Islam becomes weak and they introduce innovations in their religion, then their opponents look down on them with contempt and loathing and all feelings of fear disappear. With regard to how the Muslims view themselves, they have to check on one another and look at the faults and weakness that have befallen them, and deal with them as much as possible so that their glory and power will be restored, and so that their enemies will fear them. If they check on one another and pay attention to that and put right the things that have gone wrong among them, then Allaah will strengthen them and support them.

I have recently got married, alhumdulillah, and could you tell me can one pray jama`ah with his wife and if so how?

Praise be to Allah.It is permissible for a man to lead his wife in prayer , and the woman should stand behind the man, because it is not permissible for her to stand with him, because when the Prophet (peace and blessings of Allah be upon him) led Anas and the orphan in prayer, he made Umm Sulaym – who was the mother of Anas – stand behind them .  It is also indicated by the report narrated from Anas ibn Malik, that the Messenger of Allah (peace and blessings of Allah be upon him) led him and his mother or maternal aunt in prayer. He said, “He made me stand to his right and he made the woman stand behind us.” (Muslim, al-Masajid wa Mawadi’ al-Salah, 1056)  Al-Kasaani said: “If there is a woman praying with the imam , he should make her stand behind him.”  Ibn Rushd al-Hafid said: “There is no dispute concerning the fact that a lone woman may pray behind the imam and that if there is also a man present, the man should pray beside the imam and the woman should pray behind him.” (See Ahkam al-Imamah wa’l-Itimam by al-Munif, p. 319-320)  For more, please see these answers: 2034 , 12451 , 93369 , 3832 , and 65685 . And Allah knows best.

what problems do muslims have because of how others perceive them?

Praise be to Allah. The Muslims have suffered persecution and harm because of how others perceive them and because of their adherence to their religion, but no matter how great the persecution, they cannot be humiliated in themselves or made to hate Islam, rather they bear that with patience for the sake of Allaah, seeking reward for that. Their Lord says (interpretation of the meaning):  “So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers” [Aal ‘Imraan 3:139] With regard to what some of the kaafirs do to the Muslims, it is for one of three reasons:  Either this kaafir is ignorant of Islam and its greatness, and of the fact that it is the true religion, so he tries to harm the Muslims because of that ignorance;  Or he knows that the Islamic religion is the true religion, but he harms the Muslims out of stubbornness and arrogance;  Or he knows of the superiority of Islam and the Muslims, but he does that because of envy towards Islam and its followers.  Yet despite that the Muslims believe that Islam is the religion of honour and pride, and the religion of high status in this world and in the Hereafter; whoever adheres to it, Allaah will raise his status, and whoever turns away from it harms no one but himself.  One of the things that Islam teaches us is to be proud and strong. Our Prophet (peace and blessings of Allaah be upon him) said: “The strong believer is better and more beloved to Allaah than the weak believer, although both are good.” (Narrated by Muslim, 4815).  Islam tells us that the older ones among us should show mercy towards the younger ones. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who does not show mercy to our young ones and show respect to our old ones.” (Narrated by al-Tirmidhi, 1842; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1565).  Islam commands us to be merciful and compassionate towards one another, and in contrast we are to be severe and harsh against the kaafirs. Allaah says, describing the Companions of our Prophet Muhammad (peace and blessings of Allaah be upon him):  “Muhammad is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves” [al-Fath 48:29 – interpretation of the meaning] Our religion permits us (Muslim men) to marry Jewish or Christian women, but we are not permitted to marry our daughters to them (Jews or Christians), because the Jews and Christians are lower in status than us, and our women are higher in status than them, and one who is inferior cannot prevail over one who is superior. Islam should prevail, not be prevailed over. And we believe in their Prophets but they do not believe in our Prophet.  Our religion commands us to expel them from the Arabian Peninsula and not to let them remain there, because the Arabian Peninsula is the land of Revelation, so it is not permissible for it to be contaminated by the presence of unclean kaafirs. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Expel the mushrikeen (polytheists, pagans) from the Arabian Peninsula.” (Narrated by al-Bukhaari, 2932; Muslim, 3089).  Our religion forbids us to eat from the vessel of a Jew or a Christian unless we cannot find anything else. In that case it is permissible for us to eat from it on condition that we wash it thoroughly. The Prophet (peace and blessings of Allaah be upon him) said, when he was asked about eating from the vessels of the People of the Book: “If you can find any other vessel, then do not eat from them; if you cannot find anything else, wash them and then eat from them.” (Narrated by al-Bukhaari, 5056; Muslim, 3567 – this version was narrated by him).  Our religion forbids us to imitate the dress of the kaafirs or to imitate the way they eat or any of their customs, because we are superior and the kaafirs are inferior, and the one who is superior should not imitate the one who is inferior. Indeed, our Prophet warned us that the one who imitates the kaafirs is going to meet the same fate as them in Hell, what a terrible fate! The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” (narrated by Abu Dawood, 3512. Al-Albaani said concerning this hadeeth: (it is) hasan saheeh. See Saheeh Abi Dawood, 3401).  Our Prophet commanded us to fight the kaafirs when we are able and to attack them in their homelands and to give them three choices before we enter their lands: either they become Muslim and be like us, sharing our rights and duties; or they pay the jizyah (poll tax) and feel themselves subdued; or they fight, in which case their wealth, women, children and homes become permissible as booty for the Muslims.  Islam is a divinely-revealed religion, which connects a believer to his Lord with no intermediary. So a person worships his Lord whenever he wants, and calls upon Him when he wants. He is connected to his Lord by ties of worship, by turning to Him and beseeching Him. He does not need the intercession of priests or rabbis. Rather he turns directly to Allaah, the One, the Subduer of all.  What you see nowadays of the humiliation of the Muslims and the domination of the Jews and Christians over them is the result of the Muslims’ negligence and failure to adhere to their religion, their failure to prepare for jihad for the sake of Allaah, and their love of this world which kills the love of Allaah and the Hereafter in their hearts. Hence you see that the blood of the Muslims  is shed and has become cheap, and their homes are destroyed and counted as worthless, and their lives are counted as cheap because of their weakness. Allaah indeed spoke the truth when He said (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] So our humiliation and weakness are because of what we Muslims have done, not because of Islam. But when we come back to our religion, our glory and pride will come back to us.  And Allaah knows best.

If a mujaahid who is fighting for the sake of Allah dies, should we wash him and shroud him, or bury him in his clothes?.

Praise be to Allah.If the shaheed dies in battle, he should not be washed and shrouded. This is the view of the majority of scholars, because of the hadeeth of Jaabir ibn ‘Abd-Allah (may Allah be pleased with him), who said that the Prophet (peace and blessings of Allah be upon him) issued orders that the martyrs of Uhud should be buried with their blood and not washed. (Narrated by al-Bukhari, 1346)  Rather they should not be washed, so that the traces of their martyrdom will be left on them, for it was narrated that the Prophet (peace and blessings of Allah be upon him) said: “By the One in Whose hand is my soul, no one is wounded for the sake of Allah – and Allah knows best who is wounded for His sake – but on the Day of Resurrection he will come with a colour like the colour of blood and a fragrance like the fragrance of musk.”  Narrated by al-Bukhari, 2803; Muslim, 1876  ‘Abd-Allah ibn Tha’labah narrated that the Prophet (peace and blessings of Allah be upon him) said: “Leave them with their blood, for there is no wound incurred for the sake of Allah, but he will come on the Day of Resurrection bleeding with a colour like the colour of blood but its fragrance will be like the fragrance of musk.”  Narrated by al-Nasaa’i; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3573  See al-Mughni ma’a al-Sharh al-Kabeer, 2/333; al-Maswoo’ah al-Fiqhiyyah, 26/274  If the shaheed was junub (in a state of impurity following sexual activity), the scholars differed as to whether he should be washed. The more correct view is that he should not be washed because there is no difference between one who is junub and one who is not. The Prophet (peace and blessings of Allah be upon him) did not wash those who were killed at Uhud. Moreover martyrdom is an expiation for everything.     With regard to the report that ‘Abd-Allah ibn Hanzalah was washed by the angels, even if it is saheeh, it does not prove that the shaheed should be washed by human beings, because the angels’ washing him is not something that is visible to us. The rulings for human beings cannot be compared to the rulings for the angels. What happened to Hanzalah (may Allah be pleased with him) was by way of honouring him, not be way of enjoining anything upon us. See al-Sharh al-Mumti’, 5/365.

An imam leads the Muslims in prayer and they dislike him, and he knows that. How should we deal with this situation?.

Praise be to Allah.It is makrooh for a man to lead people in prayer when most of them dislike him for a justifiable reason, such as if he is lacking in religious commitment, because the Prophet (peace and blessings of Allah be upon him) said: “There are three whose prayers do not go any further than their ears: a runaway slave until he returns, a woman who spent the night with her husband being angry with her, and one who leads people in prayer when they dislike him.” Narrated and classed as hasan by al-Tirmidhi.  Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:   If they dislike this imam for a reason that has to do with his religious commitment, such as lying, wrongdoing, ignorance, bid’ah (innovation) and so on, and they like another because his religious commitment is better, such as if he is more honest, more knowledgeable or more religiously committed, then the imam whom they like should be appointed to lead them, and that imam whom they dislike should not lead them in prayer. The Prophet (peace and blessings of Allah be upon him) said: “There are three whose prayers will not go any further than their ears: a man who leads people in prayer when they dislike him, a man who does not come to pray until the time for the prayer is over, and a man who enslaves a man who has been set free.”   And he said:  If there is some enmity between the imam and the members of the congregation such as enmity based on whims and desires or differences of opinion, he should not lead them in a congregational prayer, because it cannot be perfected unless there is harmony between them. Hence the Prophet (peace and blessings of Allah be upon him) said: “Do not make your lines ragged lest that create disharmony among your hearts.” But if the imam is religiously committed and follows the Sunnah, and they dislike him because of that, then it is not makrooh for him to lead them in the prayer, rather they are to be blamed for disliking him. Whatever the case, there should be harmony between the imam and the people who follow him (in the prayer); they should cooperate in righteousness and piety and refrain from hatred that is based on whims and desires and devilish aims. The imam should pay attention to the rights of the people who pray behind him, and he should not be harsh with them; and the members of the congregation should pay attention to the rights of the imam, and respect him. In conclusion, each party should put up with some criticism from the other that may not befit religious commitment and chivalry, because man is bound to have some faults and shortcomings.  See al-Mulakhkhas al-Fiqhi, 1/155-156.

Please can you tell me if it is permissible to go to the dentist while fasting. As I have to have some treatment done on my teeth, which is quite important. What would happen if I was fasting (Ramadan) and something went down my throat unintentionally?

Praise be to Allah.Shaykh ‘Abd al-‘Aziz ibn Baz (May Allah have mercy on him) was asked,  If a person suffers pain in his teeth and he goes to the dentist who cleans them or does a filling or extracts one of his teeth , does that affect his fast? If the dentist gives him an injection to anaesthetize his tooth , does that affect his fast?  He answered:  The things mentioned in this question do not have any effect on the validity of the fast; rather that is allowed. But he has to be careful not to swallow any medicine or blood.  Similarly, the injection mentioned does not affect the validity of the fast because it is not a kind of food or drink, and the basic principle is that his fast is valid. (Ajwibah Muhimmah tata’allaq bi Arkan al-Islam).  If you can go to the dentist in the evening, this is preferable.  And Allah knows best.

I would like to know what to do. Someone told me that when reciting dhuwa, that i have to prostrate seven times for the prophet[p.b.u.h], but i just don't know how, would you.

Praise be to Allah. Firstly, one of the things that are well known in Islam and that no Muslim has any excuse for not knowing is that it is not permissible to do any kind of act of worship for anyone except Allah – not to any angel who is close to Him or to any Prophet who was sent. Whoever does any kind of act of worship for anyone other than Allah is a mushrik (polytheist, one who associates others with Allah) and a kaafir (disbeliever). The evidence for that is the verse in which Allah says (interpretation of the meaning):  “And the mosques are for Allah (Alone), so invoke not anyone along with Allah” [al-Jinn 72:18].  Ibn Katheer said: Here Allah is commanding His slaves to worship Him alone and not to call on anyone alongside Him, and not to associate anyone with Him.  This action is a kind of exaggeration about the Messenger of Allah (peace and blessings of Allah be upon him), which the Prophet (peace and blessings of Allah be upon him) warned us against and forbade us to do. He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam, for I am no more than His slave, so say, the slave of Allah and His Messenger.” Undoubtedly this action (prostrating) is a form of worship. (Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3189).  Undoubtedly this action is a kind of worship, and the Prophet (peace and blessings of Allah be upon him) warned us against following the Jews and Christians in that. He said during his final illness: “May the curse of Allah be upon the Jews and Christians, for they took the graves of their Prophets as places of worship.” He was warning against doing what they did. (Narrated by al-Bukhaari, al-Salaah, 417) And the Prophet (peace and blessings of Allah be upon him) warned us against standing up for him. It says in the hadeeth [referring to when he led them in prayer sitting down because he was ill, and they were standing, so he gestured to them to sit down]: “Just now you nearly did the action of the Persians and Romans, who stand up for their kings whilst they [the kings] are sitting.” (Narrated by Muslim, al-Salaah, 624)  And it says in the hadeeth: “Do not do as the Persians do for their leaders.” This is narrated in Saheeh al-Jaami’, 7380. If this is what is said about standing up for him (peace and blessings of Allah be upon him), then what about prostrating for him?  Prostration in this manner is one of the most exclusive acts of worship, to be done only for Allah, may He be glorified and exalted. Allah has commanded us to prostrate to Him alone and none other, as He says (interpretation of the meaning):  “Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him” [Fussilat 41:37]  “So fall you down in prostration to Allah and worship Him (Alone)” [al-Najm 53:62].  For more information on the issue of prostration to anyone or anything other than Allah, please see the answer to question no. 229780. Secondly: what is prescribed in Islam is to send blessings upon the Prophet (peace and blessings of Allah be upon him) when making du‘aa’. This is a kind of etiquette to which attention should be paid.  Al-Nawawi said: The scholars are unanimously agreed that it is mustahabb to begin du’aa’ with praise of Allah, then to send blessings upon the Messenger of Allah (peace and blessings of Allah be upon him), and to conclude the du’aa’ in like manner, as it says in the hadeeth:  “Whilst the Messenger of Allah (peace and blessings of Allah be upon him) was sitting, a man entered and prayed, then he said, ‘O Allah, forgive me and have mercy on me.’ The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘You are in a hurry, O worshipper. When you have prayed, sit and praise Allah as He deserves to be praised, then send blessings upon me, and then call upon Him (make du‘aa’).’ Then another man prayed and then praised Allah and sent blessings upon the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said, ‘O worshipper, make du‘aa’, for you will be answered.’”  (Narrated by al-Tirmidhi, al-Da’waat, 3398; Abu Dawood, 1481; classed as saheeh by al-Albaani in Saheeh Abi Dawood, no. 2756).  It was narrated that Faddaalah ibn ‘Ubayd said: “The Prophet (peace and blessings of Allah be upon him) heard a man making du‘aa’ during his prayer, but he did not send blessings upon the Prophet (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said: ‘This man is in a hurry.’ Then he called him and said to him, or to someone else, ‘When any one of you prays, let him begin by praising Allah, then let him send blessings upon the Prophet (peace and blessings of Allah be upon him), then after that let him make du’aa’ as he wishes.’” Abu ‘Eesa said: this is a saheeh hasan hadeeth. (al-Tirmidhi, 3399; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2767)  It was narrated in a hadeeth that ‘Abd-Allah ibn Mas’ood said: “I was praying, and the Prophet (peace and blessings of Allah be upon him) was nearby, and Abu Bakr and ‘Umar were with him. When I sat I started by praising Allah, then I sent blessings upon the Prophet (peace and blessings of Allah be upon him), then I prayed (made du‘aa’) for myself. The Prophet (peace and blessings of Allah be upon him) said, ‘Ask, it will be given to you; ask, it will be given to you.’” (Narrated by al-Tirmidhi, al-Jumu’ah, 541; al-Albaani said in Saheeh al-Tirmidhi, it is hasan saheeh; no. 486).  If it is asked, how do we send blessings upon the Prophet (peace and blessings of Allah be upon him)?  The answer is:  The way to send blessings upon the Prophet (peace and blessings of Allah be upon him) is to say: “Allahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kamaa salayta ‘ala aali Ibraaheem. Wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali Ibraaheem fi’l-‘aalameen innaka hameedun majeed (O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon the family of Ibraaheem, and bless Muhammad and the family of Muhammad, as You blessed the family of Ibraheem among the nations. Verily You are Most Praiseworthy, Full of Glory).” (Narrated by al-Bukhaari, Ahaadeeth al-Anbiya’, 3119)  This is how blessings are sent upon the Prophet (peace and blessings of Allah be upon him). As for what is mentioned in the question about prostrating for the Prophet (peace and blessings of Allah be upon him), this is haraam (forbidden) and is major shirk, because prostration may only be done for Allah. So the Muslim must learn about the matters of his religion from the Qur’aan and Sunnah and from trustworthy scholars; he should ask about everything that he does not understand, so that he will not fall into shirk, Allah forbid. He should also keep away from everyone who enjoins shirk, bid’ah (innovation) and misguidance. We ask Allah to keep us safe and sound. And Allah knows best.  May Allah send blessings upon our Prophet Muhammad.

What is the ruling with regards to inheritence for a daughter who has run away from her(widowed) mother and taken her mothers money and other possesions.She was not raised Islamically and is disobedient to her mother. The Mother does not wish to have anything to do with her daughter whatsoever.Would the daughter still be entitled to inheritence.

Praise be to Allah.Firstly: The things that prevent a person from inheriting are three:  1 – Killing. The killer does not inherit anything from his victim, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The killer does not inherit.” (Narrated by al-Tirmidhi, 2109; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1713).   Al-Tirmidhi said: Based on this, according to the scholars, the killer does not inherit whether the killing was deliberate or accidental. Some of them said that if the killing was accidental, then he can inherit. This is the view of Maalik. 2 – Difference of religion. A Muslim cannot inherit from a kaafir, and kaafir cannot inherit from a Muslim, because the Prophet (peace and blessings of Allaah be upon him) said: “The Muslim does not inherit from a kaafir and the kaafir does not inherit from a Muslim.” (Narrated by al-Bukhaari, 6764; Muslim, 1614). 3 – Slavery. If the father is a slave and the son is free, there are no rights of inheritance between them, because the slave does not possess anything and his wealth belongs to his master, and if the slave inherits something, it will go to his master who has no connection with the deceased.  See al-Tahqeeqaat al-Murdiyyah by al-Fawzaan, p. 45.  Based on this, a thief is not prevented from inheriting, but he is to be asked to return whatever he stole. If he does not return it then the approximate value of what he stole should be factored in to the calculation of the inheritance and the total amount that he stole should be deducted from his share of the inheritance. If there is anything left of his share after that, it may be given to him, otherwise he should not be given anything, and he remains guilty of the sin of stealing and disobeying his parents. Secondly:  This is an example of the consequences that usually come to parents as a result of their negligence in raising their children in this world, before they are brought to account by Allaah on the Day of Resurrection. Allaah has made the father and mother responsible for their children. It was narrated that ‘Abd-Allaah ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Each of you is a shepherd and is responsible for his flock. The ruler is a shepherd and is responsible for his flock. The man is the shepherd of his family and is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is the shepherd of his master’s wealth and is responsible for his flock. A man is the shepherd of his father’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.” (Narrated from al-Bukhaari, 853; Muslim, 1829).   And Allaah commands them (parents) to protect themselves and their families from the Fire. Allaah says (interpretation of the meaning):  “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded” [al-Tahreem 66:6] What we see nowadays of disobedience towards parents is one of the results of parental failure to give children a proper Islamic upbringing. Children are brought up in a manner far removed from the rulings of sharee’ah, so they do not know their parents’ rights, let alone the rights of Allaah. So how can fathers and mothers hope that their children will be good when they have taken them far away from the straight path in the way they have raised them and cared for them?  In the case of those who have not fallen short in caring for their children and raising them in a proper Islamic manner, but then the children are not following Islamic guidance, this is a test from Allaah for the fathers and mothers. For those who were negligent, it is a kind of punishment.  Thirdly:  Cutting off all ties with the daughter may not always be the means of setting things straight. It is more akin to taking revenge and punishing and may lead to bad results that are the opposite of what was hoped for. It is far better for the girl to stay with her family than for her to run away or be thrown out of the house, because the evil that results from a girl leaving her family home is far greater than the evil that may result when she is with her family.  Hence it is not prescribed in our religion to forsake a person for the sake of forsaking them; it is prescribed only when doing so will lead to positive results. If it will lead to a greater evil then it is not prescribed.  And Allaah knows best.

A man came in when I was in a gathering, and the people present stood up for him, but I did not stand up. Do I have to stand up? Is there any sin on those who did stand up?

Praise be to Allah.You do not have to stand up for someone who comes in, but it is good manners, if someone stands up for you, to shake his hand, especially the head of the household and prominent people. This is the matter of good manners. The Prophet (peace and blessings of Allaah be upon him) stood up for Faatimah, and she stood up for him, may Allaah be pleased with her. The Sahaabah (may Allaah be pleased with them) stood up, on the Prophet’s command, for Sa’d ibn Mu’aadh when he came to pass judgement on Bani Qurayzah. Talhah ibn ‘Ubayd Allaah (may Allaah be pleased with him) stood up in front of the Prophet (peace and blessings of Allaah be upon him) when Ka’b ibn Maalik (may Allaah be pleased with him) came after Allaah had accepted his repentance; he shook his hand and congratulated him, then sat down. This is the matter of good manners and this is broad issue. What is denouncable is when people stand up and remain standing by way of veneration. But if a person stands up to welcome his guest and honour him, or to shake hands with him or greet him, this is something which is prescribed in Islam. But to remain standing when people are sitting by way of veneration, or standing at the door without greeting anyone or shaking hands with anyone, this should not be done. Even worse than that is standing up to venerate a person when he is sitting down, not for the sake of guarding him but only for the purpose of veneration. There are three kinds of standing up, as the scholars said :   (1)          When people stand up for someone to venerate him when he is sitting down, as the Persians venerated their kings and leaders, as described by the Prophet (peace and blessings of Allaah be upon him). This is not permitted, and for this reason the Prophet (peace and blessings of Allaah be upon him) told them to sit down when he led them in prayer sitting down. He told them to sit down and to pray behind him seated, and when they stood up he said, “You almost venerated me like the Persians venerate their leaders.” (2)          When a person stands up when another person comes in or goes out, without greeting him or shaking hands with him, rather simply in order to venerate him. This at the very least is makrooh. The Sahaabah (may Allaah be pleased with them) used not to stand up for the Prophet (peace and blessings of Allaah be upon him) when he came in to them, because they knew that he (peace and blessings of Allaah be upon him) disliked that. (3)          When a person stands up for someone who has come in, in order to shake his hand or to take his hand and lead him to a seat, etc. There is nothing wrong with that, rather it is the Sunnah as mentioned above.

In many cultures a person is refered to as father of so and so or mother of so and so.  Also generally women do not call their husband by name but refer to them as father of their eldest child's name.  Is there evidence in the quran and sunnah for such a thing and if not, how do this practice start?  Is it islamically wrong for a woman to call her husband by his name or for a man to call his wife by her name when mentioning him/her?

Praise be to Allah.Firstly:  Yes, it was proven that some of the Sahaabiyaat (female Sahaabah) mentioned their husband by their kunyahs (“father of So and so”). Examples of that include the following.  It was narrated that ‘Awn Abu Juhayfah said: The Prophet (peace and blessings of Allaah be upon him) established the bond of brotherhood between Salman and Abu’l-Dardaa’. Salmaan went to visit Abu’l-Dardaa’ and he saw Umm al-Dardaa’ looking unkempt. He said to her, “What is the matter with you?” She said, “Your brother Abu’l-Dardaa’ has no interest in this world.” Then Abu’l-Dardaa’ came (to visit Salmaan) and he made food for him, but he said, “I am fasting.” He said, “I will not eat until you eat.” So he ate. When night came, Abu’l-Dardaa’ went to stand in prayer. [Salmaan] said to him, “Go to sleep.” He slept a while, then he went to stand in prayer. [Salmaan] said to him, “Go to sleep.” When the end of the night came, Salmaan said to him, “Now get up.” They prayed, then Salmaan said “Your Lord has rights over you, your own self has rights over you and your family has rights over you. Give each one who has rights over you his rights.” [Abu’l-Dardaa’] came to the Prophet (peace and blessings of Allaah be upon him)  and told him about that, and the Prophet (peace and blessings of Allaah be upon him)  said, “Salmaan spoke the truth.” (Narrated by al-Bukhaari, 1832)  It was narrated that Faatimah bint Qays said: My husband Abu ‘Amr ibn Hafs ibn al-Mugheerah ‘Ayyaash ibn Rabee’ah sent word to me, divorcing me, and he sent with it five wasa’ of dates and five wasa’ of barley. I said, “Do I have no maintenance apart from this, and should I not spend my ‘iddah in your house?” He said, “No.” I got dressed and went to the Messenger of Allaah (peace and blessings of Allaah be upon him) . He said, “How many times has he divorced you (talaaq)?” I said, “Three.” He said, “He was right when he said that he does not have to spend on your maintenance.” (Narrated by Muslim, 2721)   Secondly:  With regard to a woman mentioning her husband by name, there is nothing wrong with that. For example:  It was narrated that Zaynab, the wife of ‘Abd-Allaah (i.e., ibn Mas’ood) said: I was in the mosque and I saw the Prophet (peace and blessings of Allaah be upon him). He said, “Give in charity, even if it is from your jewellery.” Zaynab used to spend on ‘Abd-Allaah and on the orphans under her care. She said to ‘Abd-Allaah, “Ask the Messenger of Allaah (peace and blessings of Allaah be upon him) whether it is enough charity for me to spend on you and on the orphans under my care.” He said, “You go and ask the Messenger of Allaah (peace and blessings of Allaah be upon him).” So she went to the Prophet (peace and blessings of Allaah be upon him) and found a woman from among the Ansaar at the door, with a similar question. [Zaynab said:] Bilaal passed by us and we said, “Ask the Prophet (peace and blessings of Allaah be upon him) whether it is charity enough for me to spend on my husband and the orphans under my care. But do not tell him who we are.” He went in and asked him. (The Prophet (peace and blessings of Allaah be upon him)) asked, “Who is it?” He said, “Zaynab”. He asked, “Which Zaynab?” He said, “The wife of ‘Abd-Allaah.” (The Prophet (peace and blessings of Allaah be upon him)) said, “Yes, she will have two rewards, the reward of upholding the ties of kinship and the reward of charity.” (Narrated by al-Bukhaari, 1373; Muslim, 1667)  It was narrated that Khuwaylah bint Maalik ibn Tha’labah said: “My husband Aws ibn al-Saamit divorced me by zihaar [saying “you are to me as my mother’s back”], so I came and complained to the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) argued with me on his behalf and said, “Fear Allaah, for he is your cousin (son of your paternal uncle).” I did not leave before Allaah revealed the words (interpretation of the meaning):  ‘Indeed Allaah has heard the statement of her (Khawlah bint Tha‘labah) that disputes with you (O Muhammad) concerning her husband (Aus bin As‑Saamit),’ [al-Mujaadilah 58:1] (Narrated by Abu Dawood, 1893; classed as saheeh by Ibn Hibbaan and al-Haakim. See Khalaasat al-Badr al-Muneer, 2/229)  Thirdly:  With regard to saying one’s husband’s or wife’s name in front of other people, that depends on local custom (‘urf) of the people in any given society. In some societies, doing that is disliked, and in some societies it may even be seen as a lack of gheerah (protective jealousy). In the hadeeth of Ibn Mas’ood mentioned above, Bilaal (may Allaah be pleased with him) mentioned the wife of Ibn Mas’ood by name (Zaynab). If a woman is well known by her name and it is OK for people other than her husband to mention her by name, then how about her husband?  It is preferable to mention people by their kunyah rather than their names in some societies, or in front of some people. Many problems arise from taking the matter of mentioning people’s names lightly.  And Allaah is the Source of strength.

I would like to ask for your advice, I am a br. who prays believes in allah prays 5 times a day, fasts in ramadan   and converted to islam over 5 years ago. I am looking to get married, however on meeting the sr. that I like, I am finding out that since her family is from another Race and because of this they will not accept me as her husband. She is a practising muslimah from an Indian/asian/pakistani/bengali type of background, and it is typical of people of these background never to let their children (especially girls) to marry outside their own cultures even if the one proposing is a practising muslim man.  Hence the mariage cannot take place on this basis alone. Since the majority of practising muslims in this country are from the indian subcontinent background,I have two questions 1- how does a relative new-comer such as my self get married? 2- Should reverts only marry reverts? Is there any basis for such cultural separation in islam? .

Praise be to Allah. With regard to the first question, and the second, as soon as you entered Islam you became one of the Muslims, with the same rights and duties as they have. Based on that, then you may strive to guard your chastity by marrying any good and righteous woman, based on the words of the Prophet (peace and blessings of Allaah be upon him) [regarding looking for a wife], “Look for the one who is religiously-committed, may your hands be rubbed with dust (i.e., may you prosper)!” Narrated by al-Bukhaari, 5090; Muslim, 1466) – whether she is also new in Islam (i.e., a convert) or not. What matters is that she should be righteous, as I mentioned.  Then if you propose marriage to a righteous woman, and she or her family do not agree, then you must be patient and continue looking, whilst also continuing to pray that Allaah will make it easy for you to find a righteous woman who can help you to obey your Lord.  Secondly, with regard to the discrimination that you mention, Allaah says (interpretation of the meaning):  “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allaah is that (believer) who has At-Taqwa [i.e. he is one of the Muttaqoon (the pious]” [al-Hujuraat 49:13] The Prophet (peace and blessings of Allaah be upon him) said: “O you who believe, verily your Lord is One, and your father [Adam] is one. There is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man or of a black man over a red man, except in terms of taqwa (piety). Have I conveyed (the message)?” They said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) has conveyed (the message).” (Narrated by Ahmad, 5/411; classed as saheeh by al-Albaani in Ghaayat al-Maraam, 313; it was also narrated from Shaykh al-Islam Ibn Taymiyah that its isnaad is saheeh, in al-Iqtidaa’, 69).  According to another hadeeth, the Prophet (peace and blessings of Allaah be upon him) said: “Those who boast about their forefathers should desist or they will be less significant before Allaah than the beetle that rolls up the dung with its nose. Allaah has taken away from you the arrogance of Jaahiliyyah and its pride in forefathers, so a person is either a pious believer or a doomed evildoer. All the people are the children of Adam and Adam was created from dust.” (Narrated by al-Tirmidhi, 3890; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 3100; and in Ghaayat al-Maraam, 312, it was said that al-Tirmidhi and Shaykh al-Islam Ibn Taymiyah classed it as saheeh).  The dung beetle is a black bug that rolls up excrement.  Hence it should become clear to you that Islam does not discriminate between one Muslim and another by any earthly standards, whether that be colour, lineage, wealth or country. Rather the only criterion by which people are regarded as superior to others before Allaah is taqwa (piety, consciousness of Allaah). Indeed, the sharee’ah commands the guardian of a woman, if a person comes to propose marriage who is religiously-committed and of good character and attitude, to hasten to arrange the marriage, and to beware of rejecting him and not accepting him, as the Prophet (peace and blessings of Allaah be upon him) said: “If there comes to you one with whose religious commitment and character you are pleased, then marry your daughter [or female relative under your care] to him, for if you do not do that then there will be much tribulation and mischief in the land.” They said, “O Messenger of Allaah, what if there is some other objection?” He said, “If there comes to you one with whose religious commitment and character you are pleased, then marry your daughter [or female relative under your care] to him,” three times. Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, 866 See the answer to question no. 13993.  We ask Allaah to make it easy for you to marry a woman who will help you to obey your Lord.  And Allaah knows best.

What forms of ibadah can a child do for his/her parents while they are living and when they have died? Please give examples from the Quran, Sunnah, and practice of the righteous salaf.

Praise be to Allah.Rights of parents in Islam The rights of parents over their children may be summed up as treating them well in all matters, and behaving with them kindly as Allah says (interpretation of the meaning):  “And We have enjoined on man to be dutiful and kind to his parents.” [al-Ahqaf 46:15]  “And We have enjoined on man to be dutiful and kind to his parents.” [al-'Ankabut 29:8]  “but behave with them in the world kindly.” [Luqman 31:15] Shaykh al-Sa’di (may Allah have mercy on him) said: “be dutiful and kind to parents” means: treat them kindly in all ways, in word and in deed. (Tafsir al-Sa’di, p. 524)  How to be dutiful to parents in Islam Obeying parents One of the most important acts of worship that the child is asked to do with regard to his parents is to obey them, to do as they ask and to refrain from what they tell him not to do. So if his father tells him to do something, he hastens to do what he is told, and if he tells him not to do something, he hastens to give it up, so long as that does not involve any disobedience towards Allah and his Messenger, because there is no obedience to any created being if it involves disobedience towards the Creator.  Making du’a for parents Then he can make du’a for them and pray for forgiveness for them, especially when they grow old and weak and are in need of someone to treat them kindly and take care of their needs . Allah says (interpretation of the meaning):  “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young.’” [al-Isra 17:23-24] Examples of kind treatment of parents in the Quran  Allah has given examples in His Book of kind treatment of parents . Allah says of His slave Yahya ibn Zakariyya:  “(It was said to his son): ‘O Yahya (John)! Hold fast the Scripture [the Tawrat (Torah)].’ And We gave him wisdom while yet a child. And (made him) sympathetic to men as a mercy (or a grant) from Us, and pure from sins [i.e. Yahya (John)] and he was righteous, And dutiful towards his parents, and he was neither arrogant nor disobedient (to Allah or to his parents). And Salam (peace) be on him the day he was born, and the day he dies, and the Day he will be raised up to life (again)!” [Maryam 19:12-15] Ibn Jarir al-Tabari (may Allah have mercy on him) said:  “Here Allah says: “And dutiful towards his parents” meaning that he was quick to obey them, loving towards them, and not disobedient.  “and he was neither arrogant nor disobedient” – here Allah tells us that he was not too proud to obey Allah or his parents, rather he was humble and submissive towards Allah and his parents, doing what he was commanded to and avoiding what was forbidden to him; he neither disobeyed his Lord nor his parents.” (Tafsir al-Tabari, 16/58) And Allah said of His slave ‘Isa ibn Maryam (interpretation of the meaning):  “He [‘Isa (Jesus)] said: ‘Verily, I am a slave of Allah, He has given me the Scripture and made me a Prophet; And He has made me blessed wheresoever I be, and has enjoined on me Salah (prayer), and Zakah, as long as I live.” And dutiful to my mother, and made me not arrogant, unblest’” [Maryam 19:30-32] Ibn Kathir (may Allah have mercy on him) said:  “The words “And dutiful to my mother” mean: and He has commanded me to be dutiful to my mother. This is mentioned after obedience to his Lord, because Allah often mentions the command to worship him and to be dutiful to one’s parents together, as in the verses where He says (interpretation of the meaning):  “And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents.” [al-Isra 17:23]  “give thanks to Me and to your parents. Unto Me is the final destination.” [Luqman 31:14]  And the words “and made me not arrogant, unblest’” mean, ``He has not made me arrogant and too proud to worship and obey Him and to honour my mother, and thus be doomed as a result of that.” (Tafsir Ibn Kathir, 3/121) How to honor parents after their death As for after the parents have died, the child can do many things, such as the following:  1 – If he has wealth, and his parents were in debt, he can discharge their duty by paying off the debt for them .  2 – If he has wealth and his parents had not performed Hajj, he may perform Hajj on their behalf, or pay for someone else to perform Hajj on their behalf.  3 – He may pray for forgiveness for them and pray for mercy for them. Allah says (interpretation of the meaning):    “and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young.’” [al-Isra 17:24] Shaykh Ibn Sa’di (may Allah have mercy on him) said: “This means, pray for mercy for them, when they are alive and after they die.” (Tafsir al-Sa’di, p. 524) Abu Hurayrah narrated that the Prophet (peace and blessings of Allah be upon him) said: “A man may be raised in status in Paradise and will say, Where did this come from? And it will be said: From your son’s praying for forgiveness for you.” Narrated by Ibn Majah, 3660; classed as sahih by al-Albani in Sahih al-Jami’, no. 1617. This applies if the child has reached the age of discernment and is able to earn money. But if the child is young and does not yet understand things, then these words do not apply in his case.  How the righteous salaf honoured their parents  An example of how the righteous salaf honoured their parents is that of ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him):  It was narrated from ‘Abd-Allah ibn Dinar from ‘Abd-Allah ibn ‘Umar that a man from among the Bedouins met him on the road to Makkah. ‘Abd-Allah greeted him with salam, seated him on the donkey that he was riding and gave him a turban that he had been wearing on his head. Ibn Dinar said: We said to him: May Allah guide you, they are just Bedouins and they would be content with little. ‘Abd-Allah said: The father of this man was a friend of ‘Umar ibn al-Khattab and I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “The best act of kindness is for the son to uphold ties (of friendship) with those who were his father’s friends.” Narrated by Muslim, 2552.  According to another report narrated by Ibn ‘Umar: when he went out to Makkah, he had a donkey which he would ride when he got tired of riding his camel, and a turban which he tied around his head. One day whilst he was riding that donkey, a Bedouin passed by him. He said: Are you not So and So, the son of So and So? He said: Yes. He gave him the donkey that he was riding and said: Ride it. And he gave him the turban that he had been wearing on his head, and he said: Tie it around your head. Some of his companions said: May Allah forgive you, you have given this Bedouin a donkey that you used to ride when you got tired of riding your camel and a turban that you used to wear on your head. He said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “The best act of kindness is for a man to honour his father’s friend after he has died,” and (this man’s) father was a friend of ‘Umar.  Abu Hurayrah was appointed in charge of Madinah by Marwan. He lived in Dhu’l-Hulayfah (approximately ten kilometers from Madinah) and his mother lived in one house and he lived in another. When he wanted to go out he would stand at her door, and say: Peace be upon you, O my mother, and the mercy of Allah and His blessings. And she would say: And upon you, O my son, and the mercy of Allah and His blessings. And he would say: May Allah have mercy on you, as you brought me up when I was young. And she would say: May Allah have mercy on you as you took care of me when I grew old. Then when he wanted to come in, he would do likewise.  And Allah knows best.

Is it permissible for me to give kafaarat yameen to one poor person, i.e., by feeding him ten times, or must it be given to ten poor persons?.

Praise be to Allah.It is not sufficient to offer kafaarat yameen by feeding one poor person numerous times.  With regard to kafaarat yameen – and other kinds of kafaarah (expiation) – it is essential to look for the number of poor persons mentioned in the texts.  Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni:  If a person who owes an expiation can find the right number of poor persons, it is not sufficient for him to feed less than ten in the case of kafaarat yameen, or less than sixty in the case of expiation for zihaar (a jaahili form of divorce) or for having intercourse (during the day) in Ramadaan. This is the view of al-Shaafa’i, because Allaah says (interpretation of the meaning):  “for its expiation (a deliberate oath) feed ten Masaakeen (poor persons)” [al-Maa’idah 5:89] Whoever feeds one person, then he has not fed ten, therefore he has not obeyed the command and that is not sufficient. End quote.  It says in Fataawa al-Lajnah al-Daa’imah li’l-Ifta (23/21):  If kafaarat yameen (expiation for breaking a vow) is offered in the form of food, it is essential to give it to ten poor persons, giving each one half a saa’ of food. It is not sufficient to limit it to one poor person, even if you repeat that for ten days, because this is contrary to the text.”.

I have never spoken to her, and generally do not speak to women. We sometimes exchange salams. How do I propose to her and approach her for marriage, since I am a practising muslim, and do not talk to sisters what is the best way? Should I go and speak to her and get to know her first, without stepping beyond the boundaries of Allah? or shall I propose straight away? I am afraid that because she does not really know me, and that we are from different cultural backgrounds I will be rejected instantly if I propose straight away without getting to know her first. Whilst on the other hand I fear that I am doing something Un-islamic If I talk to her and get to know her. I am in a difficult situation what is the best thing to do?

Praise be to Allah.Note that it is permissible for a man to speak to a non-mahram woman, subject to important guidelines and conditions, the purpose of which is to prevent fitnah and sin. These conditions include :  1-     That should be done without being alone with her (khulwah). 2-     That should not go beyond permissible topics. 3-     There should be no fitnah (temptation). If his desire is stirred by talking to her or if he starts to enjoy it, then it is haraam. 4-     The woman should not speak in a soft manner, 5-     The woman should be wearing full hijaab and be modest, or he should speak to her from behind a door. It is better if they speak on the phone, and even better if they communicate via letters or e-mail, for example. 6-     That should not go beyond what is necessary.  If these conditions are met and there is no fear of fitnah, then it is o.k. And Allaah knows best.  Shaykh Saalih al-Fawzaan said, in his answer on the ruling about young men speaking to young women on the telephone: “It is not permissible for young men to speak to young women because of the fitnah involved, unless the girl is engaged to the man who is talking to her, and they talk only about matters pertaining to their engagement; but it is preferable and safer for him to speak to her guardian about that.” (al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan, 3/163, 164).  You have not proposed to this girl yet, so you have to be very careful and avoid exposing yourself to the causes of fitnah by taking all possible precautions to achieve your goal without approaching this girl.  The basis for this is two aayahs from the Book of Allaah:  1 – “O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner” [al-Ahzaab 33:32 – interpretation of the meaning]  2 – “And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts” [al-Ahzaab 33:53 – interpretation of the meaning]  Finally I would like to remind you that the Muslim’s standards when choosing a wife should be the standards encouraged by the Messenger of Allaah (peace and blessings of Allaah be upon him) when he said: “Choose the one who is religiously-committed, may your hands be rubbed with dust [i.e., may you prosper].” (Narrated by al-Bukhaari, 5090; Muslim, 1466).  And I warn you against everything that may lead you into doing haraam things or bring you close to that, such as being alone with her, going out with her, etc. I ask Allaah to make it easy for you to find a woman who will help you to obey Him.

Are those who are deaf and mute accountable, and do they have to do the obligatory duties prescribed in sharee’ah?

Praise be to Allah. Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz explained that the child who is deaf and mute, when he reaches the age of puberty, is considered to be accountable and expected to fulfil the obligations of prayer, etc. He added that he may be taught what he needs to know by means of writing or signing, because of the general meaning of the shar’i evidence which indicates that these obligations apply to everyone who reaches the age of puberty and is of sound mind. Puberty is reached at the age of fifteen, or when maniy (discharge) is emitted as a result of feeling desire in a dream (“wet dream”) or otherwise, and when coarse hair grows around the private parts. In the case of women, there is a fourth sign of puberty, which is the onset of menstrual periods.   The shaykh called upon the guardian of the one who is deaf or mute to pay zakaah and fulfil other financial obligations on his behalf. He also has to teach him what he does not know by all possible means so that he will understand what Allaah requires of him and what Allaah has forbidden for him.  The shaykh quoted as evidence the words of Allaah (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] And the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “If I command you to do a thing, then do as much of it as you can.”  And the shaykh explained that the accountable person who cannot hear or speak, or who becomes unable to hear or speak, should fear Allaah and keep his duty towards Him as much as he can by doing that which is enjoined upon him and abstaining from that which is haraam. He should try to learn as much of the religion as possible, by watching, writing and signing, so that he may understand what is required.

If a muslim man has taken a muslim wife, and not fulfilled his obligations set forth by allah and the quran. As a result the muslim women leaves the deen, and now doesn't cover and maybe not even practicing islam anymore. My question is, what are the consciquences of their actions?

Praise be to Allah.Allaah says (interpretation of the meaning):  “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded”[al-Tahreem 66:6] It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Each of you is a shepherd and each of you is responsible for his flock. The ameer (ruler) who governs the people is a shepherd and is responsible for his flock. A man is the shepherd of the members of his household and is responsible for them. A woman is the shepherd of her husband’s house and children and is responsible for them. A slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.” (Narrated by al-Bukhaari, 7138; Muslim, 1829)  From these two texts it is quite clear that a man is responsible for his family with regard to teaching them and making sure that they follow Islam, and he should use forceful measures when necessary and when that is the only way to serve this purpose. Allaah will call every shepherd to account for whatever was under his care, so whoever neglects his wife and children in this regard is undoubtedly taking a great risk. Indeed, there is a stern warning issued to such people which makes the flesh crawl. In Saheeh al-Bukhaari (7151) and Saheeh Muslim (142), in Kitaab al-Imaarah, it is narrated that Ma’fil ibn Yasaar al-Muzni (may Allaah be pleased with him) said, “I heard the Messenger of Allaah () peace and blessings of Allaah be upon him) say: “There is no slave to whom Allaah has entrusted the care of people, and he dies neglecting his flock, but Allaah will forbid Paradise to him.”  So a man’s responsibility towards his wife is great indeed and he must fear Allaah and do the best he can to fulfil it, whilst always making du’aa’ for himself and his family, that they may be guided and granted strength.  As far as the wife is concerned, she is also accountable and is responsible for her own actions, because the obligations of sharee’ah apply to both men and women, except in cases where Islam differentiates between them in some rulings, such as when it says that it is better for a woman to pray in her own home than in the mosque, in order to protect her from mixing with men. Hence it is narrated in Sunan al-Tirmidhi (113) and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men”. This was classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 1/35.  In the hadeeth quoted above it states that the woman is also a shepherd and is responsible for her flock. And Allaah says (interpretation of the meaning):  “Every person is a pledge for that which he has earned” [al-Toor 52:21]  “And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)” [Maryam 19:95] So responsibility is an individual matter, and each person will be brought to account on his own. So when a young man grows up, if he goes astray because of his parents’ bad upbringing and the message of Islam reached him, then he will have no excuse, because Allaah gave him the power of reason and therefore he is accountable, even though his father will be accountable for falling short in supervising his child’s Islamic upbringing, and he (the father) is even more accountable with regard to his wife.  So the wife must fear her Lord and give thanks to Allaah for His blessings for having given her the blessing of Islam, unlike the kuffaar. She should do her duty towards Allaah by doing that which is obligatory and refraining from forbidden things. She should know that death may come suddenly and that after death there will be the reckoning and questioning, and after that there will be either Paradise and eternal delight that will never end, or Hell with fire that could melt firmly rooted mountains and huge rocks, so what about our weak bodies? We ask Allaah to save us from it.  With regard to you, my dear brother, you have to repent sincerely. No matter how great one’s sin, if a person repents and meets all the conditions of repentance, Allaah will accept his repentance. Then start to teach and guide your wife, using a gradual approach and kindness, accompanied by wisdom, asking Allaah to help you and give you strength. See also Question No. 10680 for more information on this topic.  And Allaah is the Source of strength.

I am a 22 year old Muslim born female in in America I have been married to my husband I married him because I thought that he was a good Muslim brother who cared about spreading ISlam and helping to raise the Kalimah of Allah -swt- by helping Muslims I wanted to break off the marriage when we were still engaged about 4 years ago because he was saying mean things to me, hurting my feelings, and emotionally abusive. But he promised that after we got married he would be nice to me and that his harshness was the result of him having a bad job. Since Muslims are supposed to keep their promises, I believed and trusted him, and agreed to marry him. Since being married, he has gotten worse and has been physically abusive, even punching me and choking me. My parents finally found out about 8 months ago. I left him to my parents house at that time for a few weeks. They convinced me that i should give him another chance because any other man i would marry would probably be even worse. They say that all of the other divorced women end up with worse husbands and situations. He came back apologizing and promising to change his ways of saying hurtful things, being picky, and to stop the abuse. The agreemant was that I would go back to him to see if he really has changed. After going back to him, he only changed for a short while. He has been verbally and emotionally abusive. He has been physically abusive to a small degree. He has pushed me lightly and smacked me lightly. Since this is how his abuse started when we first got married from light to harder and harder, I decided a couple of months later that he has not changed and told my parents that.

Praise be to Allah. We ask Allaah to help you cope with the calamities that have befallen you, and to grant you the reward of those who are patient, for He is Most Generous, Most Kind.  The husband should realize that he is a shepherd and is responsible for his flock. Allaah has enjoined upon him to treat them in a good and proper manner and to treat his family kindly. Our Prophet (peace and blessings of Allaah be upon him) said: “The best of you is the one who is best towards his wife, and I am the best of you towards my wives.” (Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 3314). Part of that good and kind treatment means not beating one’s wife in a severe manner and not insukting or cursing her. He should realize that this is a violation of the trust with which Allaah has entrusted him.   We have heard that many people have a hard time finding a job by which they may earn their livelihood, and that it may take a long time to find a suitable job. We have heard that many of these people oppress their wives and beat them, as if they are the cause of what is happening to them. It is as if they use this situation to justify their abhorrent actions. These men have to fear Allaah and to realize that they are the ones who are most in need of obeying Allaah and keeping away from haraam things; they should not commit sins then justify that for themselves.  The Muslim has to realize that he is in the world of trials and tests, so he must adorn himself with patience in bearing all the things that happen to him in this life. He should turn to Allaah by praying to Him to relieve him of the disasters that have befallen him, for He is the One Who relieves worry and distress, and Who answers the prayer of the one who has been wronged, may He be glorified and praised. Nothing is hidden from Him and there is nothing that He is unable to do in the heavens or on earth, to Him be praise in the beginning and at the end.  He is the most generous of those who are generous, and His slave does not seek to draw close to Him but He is even swifter in drawing close to His slave. Al-Bukhaari (6856) and Muslim (4832) narrated in their Saheehs that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Allaah says: ‘I am as My slave thinks I am. I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me a hand’s span, I draw near to him an arm’s length; and if he draws near to Me an arm’s length, I draw near to him a fathom’s length. And if he comes to Me walking, I go to him at speed.’”  In your case, my sister, Allaah is testing you by means of a man whose behaviour and attitude are bad. Based on what has been mentioned in the question, it is permissible for you to ask for a divorce (this is what is called khula’), because living with this man and anyone like him is something that is unbearable. Perhaps Allaah will compensate you with someone better than this man. If you cannot find another husband, then staying without a husband in your parents’ house, where you will be cared for and respected, will be better for you than staying with this man, so long as you do not fear that you will be tempted or will fall into haraam things. But if you fear that you may be tempted, then being patient and bearing worldly troubles by staying with this man will be better for you than having to bear the punishment of Allaah.  The reasons for which it is permissible for a woman to seek divorce (khula’) from her husband are mentioned in Question 1859 on this site.  And Allaah knows best.

May peace and blessings of Allah be upon you. I am writing in hope that you will be able to help me resolve my dilemma. I am a practicing Muslim woman ( 20 years old). I moved to XXX 5 years ago.   My parents were never practicing Muslims, but I've been taught about Islam from my grandmother.   I've always been a believer in Allah. Until recently I did not know how to perform prayers; however I decided that there is nobody here to teach me so I had to do it myself.   With the help of Allah, I learned how to perform them, also I started wearing hijab.  The problem I am writing with is that I've been seeing this guy with whom I fell in love with.  Unfortunately he is not a Muslim, but also he does not belong to any faith. He does believe in God. I've been trying to convince him to join Islam and become part of the only true religion, otherwise I cannot marry him. (We've been together for 3 years). What I cannot convince him is that Muhammad (pbuh) is the messenger of Allah. He keeps asking me questions like " How do you know that this is a word of God? What if Muhammad just made it up as if it is a word from God. Please tell me how to convince him that Quran is a true word from none other but Allah and that Muhammad is the Messenger. Please help, He keeps saying that if we were to get married he would not have a problem with me continuing to practice my religion. He is quite proud of me for starting to wear hijab in society where it is not common. (I might be one of the only people wearing hijab in this town, the belief in Allah gave me the strength to do it) I know that he would not have a problem with me practicing my faith, but I would still like him to be a Muslim. Even though he is a great person and does not do anything bad.  It really hurts when I think that we cannot be together.  Is it a major sin for me to get married to him? There are a lot of people who do it especially when there are no Muslims around where I live at all. There are a lot of Muslim women that do it. Would I be terribly punished if I were to marry him?

Praise be to Allah.Praise be to Allah Who has made good dear to you; we ask Him to increase you in guidance and faith, and to guide your parents to practice Islam and adhere to its rulings.  Quran is the word of Allah With regard to the Quran and the proof that it is the word of Allah, these are specious arguments which were put forward out of stubbornness and arrogance by the first disbelievers to whom the Prophet (peace and blessings of Allah be upon him) was sent. Allah refuted what they said in many ways, proving their words to be false and pointing out what was wrong with it. For example:  In this Quran is a challenge from Allah to mankind and the jinn to produce anything like it, but they were unable to. Then He challenged them to produce only ten surahs like it, and they were unable to. Then He challenged them to produce something like the shortest surah in the Quran , and they could not do it, even though those who were being challenged were the most eloquent and well-spoken of mankind, and the Quran was revealed in their language. Yet despite that they stated that they were completely incapable of doing that. This challenge has remained down throughout history, but not one person has been able to produce anything like it. If this were the word of a human being, some people would have been able to produce something like it or close to it. There is a great deal of evidence for this challenge in the Quran, for example, the ayah (interpretation of the meaning):  “Say: If mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.” [al-Isra 17:88] Allah says, challenging them to produce just ten surahs:  “Or they say, He (Prophet Muhammad) forged it (the Quran). Say: Bring you then ten forged Surahs (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!” [Hud 11:13 interpretation of the meaning] Allah says, challenging them to produce just one surah:  “And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.” [al-Baqarah 2:23 interpretation of the meaning] No matter how much knowledge and understanding mankind attains, they will still inevitably make mistakes, forget things or fall short. If the Quran were not the word of Allah, there would be some contradictions and shortcomings in it, as Allah says:  “Had it been from other than Allah, they would surely have found therein many a contradiction.” [al-Nisa 4:82 interpretation of the meaning] But it is free from any shortcoming, error or contradiction; indeed, all of it is wisdom, mercy and justice. Whoever thinks that there is any contradiction in it, that is because of his diseased thinking and mistaken understanding; if he refers to the scholars they will explain to him what is correct and clear up the confusion for him, as Allah says:  “Verily, those who disbelieved in the Reminder (i.e. the Quran) when it came to them (shall receive the punishment). And verily, it is an honourable well fortified respected Book (because it is Allah’s Speech, and He has protected it from corruption). Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allah)” [Fussilat 41:41-42 interpretation of the meaning] Allah has guaranteed to preserve this Quran, and He says:  “Verily, We, it is We Who have sent down the Dhikr (i.e. the Quran) and surely, We will guard it (from corruption)” [al-Hijr 15:9 interpretation of the meaning] Every letter of it was transmitted by thousands from thousands down throughout history, and not one letter of it was altered. If any person tried to alter anything in it, or add something or take something away, then he would be exposed straight away, because Allah is the One Who has guaranteed to preserve the Quran, unlike the case with other divinely-revealed Books which Allah revealed to the people of a particular Prophet only, and not to all of mankind, so He did not guarantee to preserve them, rather He delegated their preservation to the followers of the prophets. But they did not preserve them, rather they introduced alterations and changes which distorted most of the meanings. The Quran, on the other hand, was revealed by Allah to all of mankind until the end of time, because the Message of Muhammad (peace and blessings of Allah be upon him) is the final message, so the Quran is preserved in men’s hearts and in written form, as is proven by the events of history. How many people have tried to change the verses of the Quran and deceive the Muslims, but they were quickly exposed and their falsehood was discovered, even by Muslim children.  Another of the definitive signs that this Quran was not produced by the Messenger of Allah (peace and blessings of Allah be upon him) but that it came revealed by Allah to him is the following:  The great miracles which the Quran contains of legislation, rulings, stories and beliefs, which could not be produced by any created being no matter how great his intelligence and level of understanding. No matter how hard people try to promulgate laws to regulate their lives, they can never succeed so long as they are far away from the teachings of the Quran; the further away they are, the greater their rate of failure. This is something that has been proven by the disbelievers themselves.   Reports of matters of the unseen, both past and future, which no human being could speak of independently, no matter how great his knowledge, especially at that time which is regarded as primitive in terms of technology and modern tools. There are many things which had not been discovered yet, and which have only been discovered after lengthy and difficult exploration with the most modern equipment, but Allah told us about them in the Quran, and the Messenger of Allah (peace and blessings of Allah be upon him) mentioned them, fifteen centuries ago, such as the stages of embryonic development, the nature of the oceans, etc. These things have made some kafirs state that this could only have come from God, as in the case of the development of the embryo:  Only 60 years ago, researchers confirmed that man does not come into existence all at once, but rather he passes through stages of development one after another. Only 60 years ago, science discovered this one Quranic fact.  Shaykh al-Zindani said, we met an American professor, one of the greatest American scientists, whose name was Professor Marshall Johnson, and we told him that it says in the Quran that man is created in stages. When he heard this, he was sitting down, but he stood up and said, Stages? We said, That was in the seventh century CE! This Book came and said, man was created in stages. He said, That is impossible, impossible We told him, Why do you say that? This Book says (interpretation of the meaning):   “He creates you in the wombs of your mothers, creation after creation in three veils of darkness.” [al-Zumar 39:6]  What is the matter with you, that [you fear not Allah (His punishment), and] you hope not for reward (from Allah or you believe not in His Oneness). “While He has created you in (different) stages.” [Nuh 71:14] Then he sat back down on his chair and after a few moments he said, There are only three possibilities. The first is that Muhammad had a huge microscope through which he managed to study these things and he knew things that the people did not know, and he said these things. The second is that this happened by accident, it was a coincidence. The third is that he was a Messenger from God. We said, With regard to the first idea, that he had a microscope and other equipment, you know that a microscope needs lenses, and lenses need glass and technical expertise and other equipment. Some of this information can only be discovered with an electron microscope which needs electricity, and electricity needs knowledge which should have been acquired by an earlier generation. It is not possible for this knowledge to have been acquired all at once in a single generation; the previous generation would have had to strive hard in developing science and transmitting it to the next generation, and so on. But for this to be the work of one man, with no one coming before him or after him, either in his own land or the neighbouring lands for the Romans, Persians and Arabs were ignorant and had no such equipment for one man to have all these instruments and tools which he did not pass on to anyone else this is not possible. He said, Thats right, it would be very difficult. We said, And for it to have been an accident or coincidence, what would you think if we said that the Quran did not mention this fact only in one verse but in several verses, and that it did not refer to it in general terms but that it gave details of every stage, saying that in the first stage such and such happens, in the second stage such and such happens, in the third stage and so on. Could that be a coincidence? When we explained to him all the details of those stages, he said, It is wrong to say that this is an accident! This is well-founded knowledge. We said, Then how do you explain it? He said, There is no explanation except that this is revelation from above! With regard to the many statements in the Quran concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown. For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quran, he was stunned and said, These could not be the words of a human being.   And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the verse:  “Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light.” [al-Nur 24:40 interpretation of the meaning] He said: “In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters. The ayah says a vast deep sea . The discoveries in the depths of the sea give us an understanding of the verse, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow and the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness.  With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quranic verses, that this cannot be human knowledge.” (Al-Adillah al-Maddiyyah ‘ala Wujud-Allah by Muhammad Mutwalli al-Sha’rawi)  And there are very many such examples  In the Quran there are some verses which rebuke the Prophet (peace and blessings of Allah be upon him) and mention some things to which Allah drew his attention. Some of them may have been embarrassing for the Prophet (peace and blessings of Allah be upon him). But if this Quran had come from the Messenger of Allah, there would have been no need for this; if he were to conceal any part of the Quran, he would have concealed some of these verses which contained rebukes or drew his attention to certain matters which he should not have done, such as the verse in which Allah says to His Prophet (peace and blessings of Allah be upon him):  “But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him.” [al-Ahzab 33:37 interpretation of the meaning] After this, can there be any doubt left in the mind of any intelligent person that this Quran is the word of Allah, and that the Messenger (peace and blessings of Allah be upon him) conveyed that which was revealed to him in full?  Moreover, we tell this person, try it for yourself, read a sound translation of the Quran and use your mind to ponder these rules and regulations. There is no doubt that any intelligent person who has the power of discernment will see a great difference between these words (of Allah) and the words of any person on the face of the earth.  Man-woman relationship in Islam With regard to your relationship with this young man, this noble religion forbids women to mix with men for a great and wise reason. So you have to stop meeting him and break off your relationship with him until he becomes Muslim, in which case you can marry him in a proper Islamic marriage. In the answer to Question no. 1200 you will find an explanation of the rulings on a Muslim woman mixing with non-mahram men.  With regard to your love for him, this is a test from Allah: will you put your love of Allah before your love for one of His creation, or will you put your love for this person before the love of your Almighty Lord Who has forbidden such things. Note that whoever gives up something for the sake of Allah, Allah will compensate him with something better than that, the first of which is that you will find, in sha Allah, that Allah will compensate you with comfort and tranquility in loving Him and striving to draw closer to Allah by means of that which He loves; so your love for your Lord and your attachment to Him will increase, and  your attachment to all of His creation will become weaker. In the answer to Question no. 10254 you will find some solutions to this problem.  Can Muslim women marry non-Muslim men? With regard to the ruling on a Muslim woman marrying a non-Muslim man , this is haram according to scholarly consensus, indeed it is one of the major immoral actions which Allah has forbidden in the Quran. In the answers to Questions no. 8396 and 1825 you will find a detailed response to this question.  We advise you to be patient and to put up with difficulties, and to keep far away from everything that may cause you to do things that would anger your Lord. Note that Allah has made this world a place of trial and testing for His believing slaves; whoever is patient and refrains from following his desries, seeking the pleasure of Allah, Allah will compensate him with Paradise where He will bestow upon him all kinds of delight which cannot be compared with the fleeting worldly pleasures that he sacrificed. This is in addition to the happiness and tranquility that he will find in his heart when he obeys his Lord.  Perhaps if he sees how you adhere to your religion and avoid meeting him and sitting with him despite your love for him, he will come to realize the greatness of this religion which makes its followers prepared to sacrifice all that they love in order to please their Lord, and that they hope for a great reward from their Lord for their patience in obeying Him and keeping away from that which He has forbidden and perhaps that will be the cause of his becoming Muslim.  We ask Allah to guide him to Islam, and to make goodness easy for you, and to keep all evil away from you, Ameen. And Allah knows best.

My sister-in-law will be getting married soon. She is worried about the type of boy she can get married to. To be specific, she has asked me whether it is valid to get married to a person who is a strong supporter of the Mawlid or Milad-un-Nabi practice? I do understand that this practice itself is an innovation in Islam. However, the difficulty is whether one can get married to such people who practice Mawlid. In New XXX, the people involved in this practice, do this as an act of worship. People would be invited to attend this ceremony where various hadith are read, songs are sung and dua is made. People actually stand and sing! I hope this is the practice the fatwaa on your site refers to. The question is whether one can marry those who do this practice? The more difficult question and the one I am afraid to ask is whether these people are Muslims? Sheikh, you do not have to answer the second one if it is not wise to?

Praise be to Allah.With regard to the Mawlid and whether the one who does that is considered to be a Muslim, you will find a detailed answer in the Seasonal topics section of this website. In brief, those who do this are of many kinds, depending on what they do – although the Mawlid is in and of itself bid’ah (an innovation). But the ruling on those who do it depends on what actions contrary to sharee’ah they do in this Mawlid. Therefore the matter may extend as far as shirk and going beyond the pale of Islam, if any actions which are known to constitute kufr are committed on this occasion, such as calling upon anyone other than Allaah, or attributing any divine qualities to the Prophet peace and blessings of Allaah be upon him) etc. But if it does not go that far, then the one who attends such events is a faasiq (rebellious evildoer) but not a kaafir, and his fisq (rebellion) varies according to the unIslamic or innovated actions he does in the Mawlid.  With regard to the issue of marrying a man who participates in things like the Mawlid, the ruling varies according to the state of the man. If he does things that constitute kufr then it is not permissible to marry him under any circumstances, because Allaah says (interpretation of the meaning):  “And give not (your daughters) in marriage to Al-Mushrikoon till they believe (in Allaah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater), even though he pleases you” [al-Baqarah 2:221] Such a marriage would be regarded as null and void, according to the consensus of the scholars.  But if the innovation does not reach the degree of kufr, the scholars still issued a stern warning against marrying innovators. Imaam Maalik (may Allaah have mercy on him) said: “Do not marry a woman from among the innovators, or give your daughter in marriage to an innovator, or greet them with salaam…” (al-Mudawwanah, 1/84). Imaam Ahmad (may Allaah have mercy on him) said something similar.  The four Imaams (may Allaah have mercy on them) stated that religious compatibility between the man and woman is one of the matters which must be taken into consideration. A faasiq (rebellious evildoer) is not compatible with a righteous, religiously-committed Muslim woman, because Allaah says (interpretation of the meaning):  “Is then he who is a believer like him who is a Faasiq (disbeliever and disobedient to Allaah)? Not equal are they” [al-Sajdah 32:18] Undoubtedly, following innovation in religion is one of the most serious forms of fisq (rebellion, evildoing). Paying attention to religious compatibility means that if the woman discovers that her husband is a faasiq, or if it becomes clear to her guardians that the husband is a faasiq after the marriage contract has taken place, then the woman or her guardians has the right to object to this contract and ask for it to be annulled. But if they choose to forego this right, then the contract is valid.  Hence we should be careful to avoid such marriages, especially since the man is in charge of the woman (qawwaamah) and he may give the woman a hard time or force her to commit some acts of bid’ah, or make her go against the Sunnah in some matters. With regard to the children, their situation is more serious, because there is the risk that he will bring them up to follow his innovation, so they will grow up following a path other than that of Ahl al-Sunnah. This will cause great hardship and difficulty to their mother who follows the way of Ahl al-Sunnah wa’l-Jamaa’ah.  In conclusion, according to the scholars of Ahl al-Sunnah it is strongly makrooh for a woman to marry a Muslim man who follows bid’ah, because of the bad consequences that will result from that, and because it will cancel out many good things.  And whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than it.  And Allaah knows best.  See Mawqif Ahl al-Sunnah wa’l-Jamaa’ah min Ahl al-Ahwaa’ wa’l-Bida’ by Dr. Ibraaheem al-Raheeli, 1/373-388.

A man has nieces (his brother’s daughters) and he jokes with them in an obscene manner. Is it permissible for them to avoid meeting him because of his obscene jokes?

Praise be to Allah.With regard to this man who has nieces – i.e., he is their paternal uncle – and the woman and the questioner say that he jokes with them in an obscene manner, it is not permissible for the nieces of such an uncle to come to him or to uncover their faces in front of him, because the scholars who say that it is permissible for a woman to uncover her face in front of a mahram allowed that on the condition that there be no fitnah. The fact that this man jokes with his brother’s daughters in an obscene manner means that there is the fear of fitnah from him. So they have to keep away from the causes of fitnah. It is not surprising that someone could feel desire for his mahrams, for we have heard of someone who committed zina with his sister through his father (i.e., his half-sister) because she was not his full sister – we seek refuge with Allaah. And we have heard worse than that, that there is someone who committed zina with his mother – we seek refuge with Allaah. Look at what the Qur’aan says, where Allaah says (interpretation of the meaning):  “And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way”[al-Nisa’ 4:22] And Allaah says concerning zina (interpretation of the meaning):  “And come not near to unlawful sex [zina]. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin), and an evil way (that leads one to hell unless Allaah forgives him).”[al-Israa’ 17:32] He does not only say faahishah (shameful, a great sin), He also says, maqt (most hateful). This indicates that having intercourse with a mahram relative or one’s father’s wife who is also a mahram are crimes which are worse than zina.  So to sum up the answer:  They must keep away from this uncle and not uncover their faces in front of him so long as they see that he is joking in this manner which makes them have doubts about him.

I am Christian and I have a question for you. What is the significance of Mawlid al-Nabi (Prophet's birthday) and when and how is it celebrated?

Praise be to Allah.Tips on how to know more about Islam Muhammad (peace and blessings of Allah be upon him) is the Messenger of Allah to all of mankind, the one through whom Allah leads people from darkness into light, from misguidance to guidance. Please see question no. 11575 .  Perhaps this question is the start of your research into the religion of Islam and your attempt to learn more and read widely about it. Try to find a translation of the meanings of the Quran so that you can learn more about this pure monotheistic religion. No doubt our joy will be multiplied if you become our sister in Islam by entering this religion.  How to worship Allah in Islam Acts of worship in Islam are based on an important principle, which is that no one is permitted to worship Allah in any way except that which Allah has prescribed in his Book or which was taught by His Messenger Muhammad (peace and blessings of Allah be upon him).  Whoever worships Allah by doing something that Allah and His Messenger have not enjoined, Allah will not accept that from him.  The Prophet (peace and blessings of Allah be upon him) told us of that, as it was narrated that ‘Aishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever innovates something in this matter of ours [i.e., Islam] that is not part of it will have it rejected.’” (Narrated by al-Bukhari, Kitab al-Sulh, 2499).  Acts of worship include festivals. Allah has prescribed two festivals or ‘Eids for us to celebrate, and it is not permissible for us to celebrate any others. (Please see question no. 486 ).  Is it permissible to celebrate Mawlid al-Nabi (Prophet Muhammad’s birthday)?  With regard to celebrating the day on which the Prophet (peace and blessings of Allah be upon him) was born, it should be noted that he (peace and blessings of Allah be upon him) did not tell us to celebrate this day, and he himself (peace and blessings of Allah be upon him) did not celebrate it, nor did his Companions (may Allah be pleased with them).  They loved the Prophet (peace and blessings of Allah be upon him) far more than we do, yet despite that they did not celebrate this day. Hence we do not celebrate this day, in obedience to the command of Allah Who has commanded us to follow the commands of His Prophet. Allah says (interpretation of the meaning):  “And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it).” [al-Hashr 59:7] And the Prophet (peace and blessings of Allah be upon him) said: “I urge you to adhere to my Sunnah [way] and the way of the Rightly-Guided khalifas. Adhere to it and cling tightly to it. And beware of newly-invented matters [in religion], for every newly-invented matter is an innovation and every innovation is a going-astray.” (Narrated by Abu Dawud, al-Sunnah, 3991; classed as sahih by al-Albani in Sahih Abi Dawud, no. 3851).  The extent to which a person loves the Messenger of Allah (peace and blessings of Allah be upon him) is to be seen in how he follows him with regard to all that he commanded or forbade. That includes following him in not celebrating the day on which he was born. Please see questions no. 5219 , 10070 .  How to venerate the day on which the Prophet was born Whoever wants to venerate the day on which the Prophet (peace and blessings of Allah be upon him) was born should follow the alternative that is based on Islamic evidence, which is that one should fast on Mondays, not just the day that he was born but every Monday.  It was narrated from Abu Qatada al-Ansari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about fasting on Mondays. He said, “On that day I was born and on that day the Revelation came to me.” (Narrated by Muslim, 1978). On Thursdays deeds are taken up and shown to Allah.  Conclusion Celebrating the Prophet’s birthday was not prescribed by Allah or by the Messenger of Allah (peace and blessings of Allah be upon him), so it is not permissible for the Muslims to celebrate his birthday, in obedience to the command of Allah and the command of His Prophet (peace and blessings of Allah be upon him). We ask Allah to guide you to the Straight Path.  And Allah knows best.

One of the students is very fond of a teacher, and the teacher shares this feeling. The teacher was reading the students’ answers to a test, then she dictated the answers to this girl so that she could get a higher grade, i.e., it was an act of blatant cheating. What is the ruling on this? Also, does the crowing of a roosetr mean that it has seen the angels?

Praise be to Allah. This cheating on the part of the teacher is haraam, and it is also haraam for her to single out and favour one student. If she likes her because she is taken with her prettiness, beauty, energy, knowledge, intelligence or character, then she may praise her for that, but helping her to cheat is haraam. With regard to the second part of the question, yes, this is correct. The hadeeth says: “If you hear the voice of the rooster, then ask Allaah of His bounty, for it has seen an angel. But if you hear the braying a donkey then seek refuge with Allaah from the Shaytaan, for it has seen a devil.”

I know that Friday has many virtues. Could you tell me some acts of worship that I can do on Friday?

Praise be to Allah.Yes, Friday is a good day; there are many hadiths which speak of its virtues. See Question no. (9211 ).   Recommended Acts of Worship on Friday  There are many acts of worship which are prescribed for the Muslim to do on this day. These include:  1 – Salat al-Jumu’ah (Friday prayer)  Allah says (interpretation of the meaning):  “O you who believe (Muslims)! When the call is proclaimed for the Salaah (prayer) on Friday (Jumu‘ah prayer), come to the remembrance of Allah [Jumu‘ah religious talk (Khutbah) and Salaah (prayer)] and leave off business (and every other thing). That is better for you if you did but know!” [Al-Jumu’ah 62:9] Ibn al-Qayyim (may Allah have mercy on him) said in Zad al-Ma`ad (1/376):  Friday prayer is one of the most important obligations in Islam, and one of the greatest gatherings of the Muslims. Gathering on Friday is more important and more obligatory than any other gathering apart from `Arafah. Whoever neglects it, Allah will place a seal on his heart.  It was narrated from Abu’l-Ja’d al-Damari – who was a Companion of the Prophet (peace and blessings of Allah be upon him) – that the Prophet said: “Whoever neglects three Jumu’ahs, Allah will place a seal on his heart.” (Narrated by Abu Dawud, 1052; classed as sahih by al-Albani in Sahih Abi Dawud, 928) It was narrated from ‘Abd-Allah ibn ‘Umar and Abu Hurayrah that they heard the Messenger of Allah (peace and blessings of Allah be upon him) say on the pulpit:  “Let people stop neglecting Jumu’ah, or Allah will place a seal on their hearts, then they will be among those who are neglectful.” (Narrated by Muslim, 865)  2 – Making a lot of du’aa’ On this day there is a time when a person’s Lord will answer his du’a – by Allah’s leave.  It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) mentioned Friday and said: “On this day there is a time when no Muslim stands and prays, asking Allah for something, but Allah will grant him it” – and he gestured with his hands to indicate how short that time is. (Narrated by al-Bukhari, 893; Muslim, 852) 3 – Reading Surat al-Kahf It was narrated from Abu Sa’id al-Khduri that the Prophet (peace and blessings of Allah be upon him) said: “Whoever reads Surat al-Kahf on Friday, he will be illuminated with light between the two Fridays.” (Narrated by al-Hakim; classed as sahih by al-Albani in Sahih al-Targhib, 836) 4 – Sending a lot of blessings upon the Prophet (peace and blessings of Allah be upon him).  It was narrated from Aws ibn Aws that the Prophet (peace and blessings of Allah be upon him) said: “The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown; and on that day all of creation will swoon. So send a great deal of blessings upon me (i.e. on Friday), for your blessings will be shown to me.” They said, “O Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust?” He said, “Allah has forbidden the earth to consume the bodies of the Prophets.” (Narrated by Abu Dawud, 1047; classed as sahih by Ibn al-Qayyim in his comments on Sunan Abi Dawud, 4/273; classed as sahih by al-Albani in Saheeh Abi Dawood, 925.  He said in ‘Awn al-Ma’bud:  Friday is singled out because it is the best of days and the chosen day. So there is an advantage to sending blessings upon him on that day that is not present on any other day.  Along with these virtues and acts of worship, the Prophet (peace and blessings of Allah be upon him) forbade singling out Friday for fasting, or singling out the night of Friday for doing acts of worship that are not narrated in sharee’ah.   It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “Do not single out the night of Friday for qiyaam al-layl, and do not single out the day of Friday for fasting, unless that is part of the habitual fasting of any one of you.” ((Narrated by Muslim, 1144) Al-San’ani said in Subul al-Salam:  This hadith indicates that it is haram to single out the night of Friday for worship or reading Qur’an that is not one’s regular custom, apart from that which is indicated in the texts, such as reading Surat al-Kahf.  Al-Nawawi said:  This hadith clearly states that it is forbidden to single out the night of Friday for prayer or the day of Friday for fasting. It is agreed (among the scholars) that this is makruh.  He also said:  The scholars said that the reason why it is forbidden to single out Friday for fasting is that Friday is a day of du’a, dhikr and worship , such as ghusl, going early to the prayer, waiting for the prayer, listening to the khutbah and reciting a lot of dhikr afterwards, because Allah says (interpretation of the meaning):  “Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allah (by working), and remember Allah much.” (Al-Jumu’ah 62:10) And there are other acts of worship to be done on this day. So it is preferable not to fast then, as this will help a person to perform these duties in an energetic manner and enjoy them without feeling bored or tired. This is like the pilgrim on the day of ‘Arafah in ‘Arafah, because the Sunnah is for him not to fast on that day for the same reason… This is the reason for not allowing singling out Friday for fasting. And it was said that the reason is so that people will not go to extremes in venerating it as happened in the case of Saturday. But this view is weak, because on that day we offer Jumu’ah prayer and do other acts of worship which are a kind of veneration. And it was said that the reason for its prohibition is so that people would not think that this was obligatory. This is also a weak view because it is encouraged to fast on Mondays and there was no fear that anyone would think it was obligatory. No attention should be paid to this far-fetched view. The same argument is applicable in the case of fasting the day of ‘Arafah and the day of ‘Ashura’, etc. The correct view is that which we have stated above.  And Allah knows best.

What is the status of the hadeeth (prophetic narration), “Do not please anyone by angering Allah, do not thank anyone for the blessings of Allah, and do not condemn anyone for that which Allah did not give you. For the provision of Allah does not come to you because of anyone’s efforts and it is not diverted from you because of anyone’s hatred. By His fairness and justice, Allah has connected peace and joy to contentment and certain faith, and He has connected worry and distress to discontentment.”

Praise be to Allah. This hadeeth was narrated by al-Tabarani in al-Kabeer, 10/215.  Al-Haythami said:  It was narrated by al-Tabarani in al-Kabeer, and its isnad (chain of narrators) includes Khalid ibn Yazeed al-‘Umari, who was accused of fabricating hadeeth.  Majma’ al-Zawaid, 4/71.  It was also narrated – via a different isnad – by Abu Na’eem in al-Hilyah (5/106) and by al-Bayhaqi in Shu’ab al-Eeman, 1/221.  Its isnad includes ‘Atiyah al-‘Awfi, who is da’eef (weak), and the comments of the scholars concerning him have been quoted above (p.78); and it includes Muhammad ibn Marwan al-Saddi, who is matrook al-hadeeth (his hadeeth is not to be accepted).  Yahya ibn Ma’een said: he is not thiqah (trustworthy), and on one occasion he said: he is nothing. Ibraheem said: he is kadhdhab (a liar). Al-Sa’adi said, he is dhahib (i.e., his hadeeth is not accepted). Al-Nasai, Abu Hatim al-Razi and al-Azdi said: he is matrook al hadeeth (his hadeeth is not to be accepted). Al-Bukhari said: his hadeeth should not be written down. And on one occasion he said: they did not say anything concerning him. Ibn Hibban said: his hadeeth is not to be written down, and it is haram (impermissible) to use his hadeeth as evidence.  See Meezan al-I’tidaal, 6/328; al-Du’afa wa’l-Matrookeen, 3/98  It was also narrated by Hannad al-Sirri in al-Zuhd, 1/304; and by al-Bayhaqi in Shu’ab al-Eeman, 1/221, with an isnad which is mawqoof and stops at ‘Abd-Allah ibn Mas’ood (may Allah be pleased with him).

We sometimes hear and read about hisbah (guarding against infringements) and rijaal al-hisbah (men who guard against infringements). Who are these men and what is their job?

Praise be to Allah. Rijaal al-hisbah (men who guard against infringements) are people who devote their time to denouncing visible evil whether they do that voluntarily or they are paid for it from the Bayt al-Maal (treasury) of the Muslims. Part of their job of hisbah is to denounce evil actions in marketplaces and elsewhere such as:  1-Free mixing of the sexes and wanton display of beauty (tabarruj) which are forbidden according to sharee’ah. 2-Imitation of either of the sexes by the other. 3-Men making approaches to women either verbally or by their actions. 4-Profane, obscene or indecent speech. 5-Playing radios, TVs or recorders etc. near mosques or in such a way as to disturb the worshippers. 6-Non-Muslims openly manifesting their beliefs or the symbols of their religion, or showing disrespect towards the symbols and rulings of Islam. 7-Displaying or selling pictures, books or video or audio recordings which go against Islamic etiquette or Islamic beliefs. 8-Displaying 3-D or promiscuous images, or the symbols of non-Islamic religions such as the cross, the star of David, images of the Buddha, and the like. 9-Manufacturing or promoting or trading in intoxicants. 10-Means that lead to immoral actions such as adultery, homosexuality and gambling, or running houses and places where evil and immoral actions may be committed. 11-Manifest bid’ah (innovation), such as venerating certain times and places for which there is no sanction in sharee’ah, or celebrating innovated, un-Islamic festivals and occasions. 12-Practising witchcraft, magic and trickery in order to consume people’s wealth unlawfully. 13-Cheating in weights and measures.  Their work also involves the following:  1-Inspection of slaughterhouses to ensure that slaughter of animals is done in the manner prescribed in sharee’ah 2-Inspection of boutiques and tailor shops catering to women.  The presence of the police does not mean that there is no need for these rijaal al-hisbah, because the police force that exists in some countries does not denounce all evil actions and put an end to them. Rather they seek to enforce laws which at best include both truth and falsehood, whilst the rijaal al-hisbah enjoin everything that Allaah and His Messenger (peace and blessings of Allaah be upon him) have enjoined and compel people to adhere to the obligatory duties, and they forbid everything that Allaah and His Messenger (peace and blessings of Allaah be upon him) have forbidden, and they intervene to prevent forbidden actions.

Who is the messiah of islam?

Praise be to Allah.The Muslims do not pin their hopes on someone who will save or deliver them, as is the case with the Jews, the Christians and the Raafidis (Shi’ah). Islam is complete and its rulings are complete. Perhaps what is meant in the question is the Mahdi. He will be one of the reformers of this ummah through whom Allah will fill the earth with justice and fairness after it was filled with injustice and unfairness. Like other reformers, he will follow the Quran and Sunnah and will rule according to them.  Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) said:  The issue of the Mahdi is well known and the ahaadeeth which speak of him are numerous and are mutawaatir and support one another. More than one of the scholars has narrated that they are mutawaatir in meaning because of their many isnaads, many narrators and many versions. They indicate that this person whose coming is promised is something real and true. His name will be Muhammad ibn ‘Abd-Allah al-‘Alawi al-Hasani, and he will be a descendent of al-Hasan ibn ‘Ali ibn ‘Abi Taalib (may Allah be pleased with him). By the mercy of Allah towards this ummah, this imam will appear at the end of time and will establish justice and truth and do away with injustice and oppression. Through him Allah will spread justice among the ummah and guide the people.  I have studied many of the ahaadeeth about him and I saw, as al-Shawkaani and others said, and as Ibn al-Qayyim and others said, that some are saheeh, some are hasan, and some are da’eef (weak) and manjabir (may be proven if there is corroborating evidence), containing fabricated reports. Those which have sound isnaads are sufficient for us, whether they are saheeh in and of themselves (saheeh li dhaatihi) or saheeh because of the existence of corroborating reports (saheeh li ghayri), or hasan in and of themselves (hasan li dhaatihi) or hasan because of the existence of corroborating reports (hasan li ghayrihi). By the same token, if the da’eef (weak reports) corroborate and support one another, then that constitutes evidence according to the scholars. So there are four categories of acceptable hadeeth according to the scholars: saheeh li dhaatihi (saheeh in and of itself), saheeh li ghayrihi (saheeh because of the existence of corroborating reports), hasan li dhaatihi (hasan in and of itself) and hasan li ghayrihi (hasan because of the existence of corroborating reports).  This has to do with reports other than those which are mutawaatir. All the mutawaatir reports are acceptable, whether they are mutawaatir in wording or in meaning. The ahaadeeth which speak of the Mahdi are mutawaatir in meaning. And the trustworthy scholars have stated that they are sound and mutawaatir.  We have seen the scholars state many things to be sound on the basis of less evidence than that. The truth of the matter is that the majority of scholars – if not all of them – are agreed that the Mahdi is something proven: he is real and will appear at the end of time.  With regard to those scholars who hold odd views concerning this matter, no attention is to be paid to what they say on this matter.  Al-Radd ‘ala man kadhaba bi’l-Ahaadeeth al-Saheehah al-Waaridah fi’l-Mahdi by Shaykh ‘Abd al-Muhsin al-‘Abbaad, p. 157.  Shaykh Ibn Baz was commenting on a lecture given by Shaykh al-‘Abbaad.  There follows some information about the Mahdi:  His name will be Muhammad ibn ‘Abd-Allah.  His description: He will have a high forehead and a hooked nose.  Al-Qaari: Sharh Mishkaat al-Masaabeeh, 10/175. When he will appear: At the end of time, shortly before the Hour begins. After him the Messiah ‘Eesa ibn Maryam (Jesus the son of Mary) will descend.  There follow some of the ahaadeeth that have been narrated concerning him:  It was narrated that Abu Sa’eed al-Khudri said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Mahdi is from me, with a high forehead and a hooked nose. He will fill the earth with fairness and justice as it was filled with unfairness and injustice, and he will reign for seven years.” Narrated by Abu Dawood, 4275; classed as hasan by al-Albani in Saheeh Abi Dawood.   It was narrated that ‘Abd-Allah ibn Mas’ood said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “This world will not pass away until the earth is ruled by a man from among my family who whose name will be the same as mine.” Narrated by al-Tirmidhi, 2235. Shaykh al-Albani said: (it is) hasan saheeh.  It was narrated that Jaabir (may Allah be pleased with him) said: I heard the Prophet (peace and blessings of Allah be upon him) say: “A group from among my ummah will continue to fight for the truth and prevail until the Day of Resurrection. Then ‘Eesa ibn Maryam (peace and blessings of Allah be upon him) will come down and their leader will say, ‘Come and lead us in prayer,’ but he will say, ‘No, you are leaders for one another, as an honour from Allah to this ummah.’”  Narrated by Muslim, 156.  The leader mentioned in this hadeeth is the Mahdi.  For more reports about the Mahdi, please see question no. 1252.  Note:  Some people misunderstand the ahaadeeth about the Mahdi and the descent of ‘Eesa ibn Maryam, so they do not work for Islam or to call people to Allah because they are waiting for the Messiah to come down or for the Mahdi to appear. This is undoubtedly a mistake. The Muslims have to strive to make the word of Allah supreme, to make His religion prevail and to convey the message of truth to all people. We can imagine how much the Muslims would have declined and how weak they would have become if the earlier Muslims had understood this matter in this mistaken manner and acted accordingly. Would they have been able to defeat the Tatars and Crusaders, and conquer other lands? For more information please see question no. (21221)  And Allah knows best.

I'm a male college student that has begun the process of looking for a job. Our school tells us that it is key, when interviewing for a job, to look at the job recruiter in the eyes, and not to stare at the ground or otherthings. nowadays, woman are the the ones giving the interviews and i was wondering if it is okay to look at her, because she might not get the right impression of me if i stare at the ground. please help, thanks?

Praise be to Allah. The reason that you mention is not an excuse that makes it permissible to look at non-mahram women. You should seek halaal provision, and provision is in the hand of Allaah; that which is with Allaah cannot be obtained by disobeying Him. Rather Allaah has promised the pious (those who fear Him and keep their duty towards Him) that He will make a way for them to get out of every difficulty and He will grant them provision from (sources) they could never imagine, as Allaah says (interpretation of the meaning):  “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”[al-Talaaq 65:2-3] What your teacher has told you goes against the words of Allaah:  “Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do”[al-Noor 24:30 – interpretation of the meaning] And the Prophet (peace and blessings of Allaah beu pon him) said in a saheeh hadeeth: “Avert your gaze.” (Narrated by Ahmad, 18715; Muslim, 2159). Who is more deserving of being obeyed, Allaah and His Messenger, or your teachers?!  So I advise you to adhere to taqwa and to keep away from that which is haraam. Allaah will make it easy for you by His Leave and His Bounty. You can find more discussion on the rulings on looking at women in the answer to Question # 1774. Please refer to this as it is important.  May Allaah give you strength and make things easy for you.

I work at a job where there are hundreds of people in the building. So to avoid performing my prayers late when I get home at night, I go to my car on my breaks and pray while sitting in the drivers seat. I tilt my head to perform Rukuh, and I bow my head further down to perform Sujud. I close my eyes to get Khushoo (concentration). Are my prayers valid?

Praise be to Allah.Standing during an obligatory prayer is one of the pillars or essential parts of the prayer, and it not permissible to omit it unless one is unable to stand because of sickness or intense fear, and the like. If a person omits it deliberately then his prayer is invalid. Hence it is clear to you that what you are doing by performing your prayers whilst sitting down is not permissible because you have no shar’i excuse, and your prayer sitting down is regarded as invalid. The evidence for that is the reports narrated by al-Bukhaari (1117) and others, from ‘Imraan ibn Husayn (may Allaah be pleased with him) who said: “I had haemorrhoids and I asked the Prophet (peace and blessings of Allaah be upon him) about prayer. He said: ‘Pray standing up. If you cannot, them pray sitting down, and if you cannot, then on your side.’” See al-Sharh al-Mumti’, 3/401. (For more details on the rulings on standing in prayer, see Question # 13340).  Once this is clear to you, then you should note that it is also not permissible for you to delay prayers until after the time for them has passed. Rather you must perform each prayer at the time that is set for it in sharee’ah. Allaah says (interpretation of the meaning):  “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” [al-Nisa’ 4:103] So you must strive to perform the prayers on time, standing up, in any suitable place, on the condition that the place be taahir (pure, clean). This is one of the things that sharee’ah makes easy, because Allaah has given the ummah of Muhammad the unique privilege of permitting prayer in any clean place, as the Prophet (peace and blessings of Allaah be upon him) said: “I have been given five things that were not given to anyone before me: I have been supported by fear (struck into the hearts of my enemies) for the distance of a month’s travel; the earth has been made a place of prayer and a means of purification for me, so that whenever the time for prayer comes, any man of my ummah can pray wherever he is; war-booty has been made permissible for me, when it was not permitted to anyone before me; I have been given the power of intercession; and Prophets (before me) were sent only to their own people, but I have been sent to all of mankind.” (Narrated by al-Bukhaari, 335, and others).  If there is no mosque nearby where you can pray in congregation, then it is permissible for you to pray in any clean place, apart from a few places where Islam forbids praying, such as graveyards and land that has been seized unjustly by force. And Allaah knows best.

When does Allaah accept a person’s deeds? What are the conditions for a deed to be righteous and acceptable to Allaah?

Praise be to Allah.An action cannot be an act of worship unless it includes two things: complete love and complete humility. Allaah says (interpretation of the meaning):  “But those who believe, love Allaah more (than anything else)” [al-Baqarah 2:165]  “Verily, those who live in awe for fear of their Lord” [al-Mu’minoon 23:57] And Allaah mentions them together in the aayah (interpretation of the meaning):  “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] Once this is understood, we will realize that worship can only be accepted from a Muslim who believes in Allaah alone (Tawheed), as Allaah says (interpretation of the meaning):  “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust” [al-Furqaan 25:23] In Saheeh Muslim (214) it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I said, ‘O Messenger of Allaah, during the Jaahiliyyah, Ibn Jud’aan used to uphold the ties of kinship and feed the poor. Will that avail him anything?’ He said, ‘It will not avail him anything because he never said, “O Allaah, forgive me my sins on the Day of Judgement”’” – i.e., he did not believe in the resurrection or do good deeds hoping to meet Allaah.  Moreover, the Muslim’s worship will not be accepted unless it meets two basic conditions:  1 – Sincerity of intention towards Allaah, which means that the person’s intention in all his words and deeds, both outward and inward, is to seek the pleasure of Allaah and none other.  2 – It should be in accordance with the sharee’ah which Allaah has prescribed, and he should not worship Allaah in any other way. That is achieved by following the Prophet (peace and blessings of Allaah be upon him) and what he brought, and shunning anything that goes against it, and not inventing any new form of worship that has not been narrated in sound reports from the Prophet (peace and blessings of Allaah be upon him).  The evidence for these two conditions is the aayah (interpretation of the meaning):  “So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord” [al-Kahf 18:110] Ibn Katheer (may Allaah have mercy on him) said: “ ‘So whoever hopes for the Meeting with his Lord’ means his reward; ‘let him work righteousness’ means, that which is in accordance with the laws of Allaah; ‘and associate none as a partner in the worship of his Lord’ this means seeking the Face of Allaah alone, with no partner or associate. These two conditions are the basis of acceptable deeds, which must be sincerely for the sake of Allaah alone and correct according to the sharee’ah of the Messenger of Allaah (peace and blessings of Allaah be upon him).

I recently read this hadith which is related by Bukhari but I dont understand its meaning, it goes something like; 'A time will come when the best property of a Muslim will be sheep which he will take to a mountain so as too flee with his realigion from afflictions' Can you lpease try and explain it's meaning to me?

Praise be to Allah.Commentary on the hadeeth.  This hadeeth was narrated by al-Bukhaari in a number of places in his Saheeh, such as (7088) Kitaab al-Fitan, where he narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will come a time when the best wealth a Muslim will have will be sheep which he will take to the mountaintops and places where rain falls, fleeing for the sake of his religious commitment from tribulation.” And Muslim narrated a similar hadeeth in his Saheeh (1888), also from Abu Sa’eed al-Khudri (may Allaah be pleased with him), which says that a man came to the Prophet (peace and blessings of Allaah be upon him) and said, “Which of the people is best?” He said, “A man who strives in jihad for the sake of Allaah with his wealth and his self.” He asked, “Then who?” He said, “A believer in a mountain pass who worships Allaah and leaves the people alone.”  The word sha’af [in the second hadeeth] means a mountaintop. The word shi’b [in the first hadeeth] means a gap or pass between two mountains. Al- Nawawi said in Sharh Saheeh Muslim (13/34): “This does not mean the mountain pass itself, rather what is referred to is being alone and isolating oneself. A mountain pass is mentioned as a metaphor because it is usually devoid of people.”  The hadeeth indicates that it is preferable to isolate oneself from people and not mix with them in cases where a Muslim fears for his religious commitment because of widespread tribulation, where if he mixes with people he cannot be sure that his religious commitment will be safe and that he will not apostatize or deviate from the truth, or fall into shirk or abandon the basic principles and pillars of Islam, and so on.  Al-Haafiz ibn Hajar said in al-Fath (13/42):  “This report indicates that isolation is preferable in the case of one who fears for his religious commitment.”  Al-Sindi said in his footnotes on al-Nasaa’i (8/124): “This shows that it is permissible to isolate oneself, indeed it is preferable at times of tribulation.”  In the second hadeeth quoted above the Prophet (peace and blessings of Allaah be upon him) mentioned the believer who isolates himself second in virtue only to the mujaahid who fights for the sake of Allaah. Al-Haafiz said in al-Fath (6/6): “The believer who isolates himself is second in virtue only to the mujaahid because the one who mixes with people cannot guarantee that he will not commit sin, and these sins may be greater in number than the hasanaat (rewards for good deeds) that he gains as a result of mixing with people. But being isolated is regarded as preferable only in cases where there is tribulation.”  As for isolating oneself at times other than times of tribulation when a Muslim fears for his religious commitment, the scholars differed in their views in this case. The majority said that mixing with people is preferable to withdrawing from them, and they quoted several texts as evidence for that, including the following:  1 – That this was the way of the Prophet (peace and blessings of Allaah be upon him) and the Prophets before him (peace be upon them), and the majority of the Sahaabah (may Allaah be pleased with them). (Sharh Muslim by al-Nawawi, 13/34).  2 – The report narrated by al-Tirmidhi (5207) and Ibn Maajah (4032), which says that the Prophet (peace and blessings of Allaah be upon him) said: “The believer who mixes with people and patiently bears their annoyance will have a greater reward than the believer who does not mix with people and patiently bear their annoyance.” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2035).  Al-Sindi said in his footnote on Ibn Maajah (2/493): “This hadeeth indicates that the one who is patient and mixes with people is better than the one who isolates himself.”  Al-San’aani said in Subul al-Salaam (4/416): “This indicates that mixing with people whereby one enjoins what is good and forbids what is evil and deals with them in a good manner is better than keeping away from them and not putting up with mixing with them.”  3 – The report narrated by al-Tirmidhi (1574) from Abu Hurayrah (may Allaah be pleased with him) who said: “One of the Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came upon a mountain pass where there was a small spring of fresh water, which delighted him because it was so good. He said, ‘What if I were to withdraw from the people and settle in this mountain pass? But I will not do it until I seek the permission of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ So he mentioned it to the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: ‘Do not do that, for if any one of you remains striving for the sake of Allaah, it is better than praying in His House for seventy years. Do you not want Allaah to forgive you and admit you to Paradise? Fight in Allaah's cause. He who fights in Allaah's cause as long as the time between two milkings of a she-camel will be assured of Paradise.’” (It was classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 1348).  The benefits that the Muslim gains by mixing with people for legitimate shar’i purposes, include establishing the rituals of Islam, increasing the number of the Muslims, spreading all kinds of goodness among them by helping and aiding them etc., attending Jumu’ah (Friday) prayers and prayers in congregation, attending funerals, visiting the sick, attending dhikr circles, etc. (Fath al-Baari, 13/43); Sharh Muslim by al-Nawawi, 13/34).   And Allaah is the Source of strength. And Allaah knows best. May Allaah bless our Prophet Muhammad and all his family and companions, and grant them peace.

I read an article by some writer in which he praised the wife of one of the senior daa’iyahs. He said that he was with her all the time because of their common interest in going to lawyers in an effort to secure the release of prisoners. During the days he spent with her he saw the strength of her personality, her eloquence, her good conduct and her wise speech which impressed him greatly. What does Islam have to say about this matter?

Praise be to Allah. If they were alone together (khulwah) at the time when both of them were adults, then he has to repent, because being alone with a non-mahram woman and accompanying her here and there is a haraam action which is not permitted, as it opens the door to fitnah (temptation).  But if the man who accompanied her was a minor, so that there was no risk of fitnah, or if he was her mahram, or his accompanying her did not involve their being alone together, and she observed complete hijaab and so on, then he should state that clearly (to whoever he meets) so that he will not be accused. The Muslim should always ensure that his religious commitment and honour are above reproach. And Allaah is the One Whose help we seek.

If a couple legalizes their marriage in a Shariah court but did not have the wedding party yet, and the fact that their marriage has been made official is known by everyone, are they truly considered married in the eyes of Allah?

Praise be to Allah.If the marriage contract has been done and all the shar’i conditions have been met, then they are husband and wife according to the sharee’ah of the Lord of the Worlds. It is permissible for them to sit together, talk and be alone together in complete freedom.  The Standing Committee for Issuing Fatwas was asked: what is permissible between a husband and wife after the contract has been done and before consummation of the marriage. They replied:  Whatever is permissible between a husband and a wife with whom the marriage has been consummated is permissible – such as looking, kissing, being alone together, travelling with her, intercourse, etc.

Can you give me exact details from hadeeths on the passing of wind after or during making ablution, and also on the idea that one should definitely make ablution when one has a movement in the stomach and hears a sound from the anus which is the passing of wind (I haven't personally read this hadeeth but I have been told about it, and don't really know about it's authenticity)?

Praise be to Allah.If a person is sure that he has passed wind, then he has to do wudoo’, but if it is simply the movement of gas in the stomach, or he imagines that he may have passed wind, then he should not pay any attention to it. The evidence that the mere movement of gas in the stomach or imagining that one may have passed wind does not invalidate wudoo’ is the hadeeth whose authenticity is agreed upon, narrated from ‘Abd-Allaah ibn Zayd, who said:  “The Prophet (peace and blessings of Allaah be upon him) was asked about a man who felt something during his prayer – should he stop praying? He said, ‘No, not unless you hear a sound or detect an odour.’” (Narrated by al-Bukhaari, 1915; Muslim, 540). Al-Nawawi said: this hadeeth sets out the principle that things should remain as they are unless one is certain that they have changed; doubt does not affect the status quo.  Ibn Hajar said: the majority of scholars followed this hadeeth.  Paying attention to these doubts may lead to one being affected by insinuating whispers of the Shaytaan (waswaas), so we must not pay attention to that, except in cases where wind is definitely passed. Then wudoo’ is required. Al-Nawawi said, concerning the phrase “unless you hear a sound or detect an odour”: “it is sufficient to know that one or the other is present; it is not a condition that both the sound and the odour be present, according to the consensus of the Muslims.” What is meant here by knowing is being certain. And Allaah knows best.

About three years ago one of my friends came to Dubai in search of job. He requested me to pay for his visa, medical and other expenses which amounted nearly Dhs. 4500/= (four thousand five hundred Dirhams) i.e. about 1200/= u.s.dollars. Due to some reasons he could adjust himself to the new country and returned back to India promising me to return to me the amount Dhs. 4500/= which I had spent for him. After one year he could only return Dhs. 1000/= (one thousand Dirhams only). Thereafter, I persistently demanded to return to me the balance amount Dhs. 3500/= (about USD 900) which he never returned. During my last visit to my hometown two months back, he sent message to me that his financial condition was not good and he was not in a position to return the balance amount under any circumstances. He also requested me to waive the due amount Dhs. 3500/= as ZAKAAT. My question is ; CAN I WAIVE THE AMOUNT DHS. 3500/= AS ZAKAAT ( CONSIDERING AS ZAKAAT GIVEN TO THIS MY FRIEND )FROM THE ZAKAAT AMOUNT WHICH I HAVE TO TAKE OUT DURING THIS HOLY MONTH OF RAMADAN ? CAN I DEDUCT THIS AMOUNT FROM THE TOTAL ZAKAAT AMOUNT WHICH I HAVE TO GIVE TO THE POORS THIS RAMADAN ?

Praise be to Allah.It was narrated in al-Saheehayn from ‘Abd-Allaah ibn ‘Abbas (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said to Mu’aadh ibn Jabal, when he sent him to Yemen: “Teach them that Allaah has enjoined upon them zakaah on their wealth, to be taken from their rich and given to their poor.” The Prophet (peace and blessings of Allaah be upon him) explained that zakaah is something which is to be taken and given, so on this basis it is not permissible to let off someone who owes you money and count that as zakaah, because letting someone off a debt does not involve taking and giving.  Shaykh al-Islam mentioned this issue and said: letting someone off a debt does not relieve one of the obligation of zakaah, and there is no scholarly dispute on this matter. But you can give this needy person some of your zakaah and he can meet his needs using what you give him as zakaah; and Allaah will help him to pay off his debt in the future, in sha Allaah.

I am a non muslim who currently live in a muslim country.  It is my understanding that the 5 daily pryers as well as the times for feasting during the ramadhan are according to sunrise and sunset.  My question : How do a muslim may deterine the appropriate times for the prayers and begin feasting if he/she lives near the artic circle where nights and days can be quite long depending of the season. My thanks for your answer and continue your work.  It helps me understand a few things about islam as well as understand what our local staff were talking about.

Praise be to Allah.We thank you for this question and we appreciate your interest in the prayer times in Islam. In answer to your question, those who live close to the Arctic Circle, where they have continual night or continual day for several months, should look to the closest city to them where night and day are distinct in each twenty-four hour period, then they should do the five daily prayers based on the timing in that city.  Your interest in the matter and your keenness to ask questions and find out gives us the hope that you will embrace this religion and practise its rituals. We wish you well and hope for guidance for you.

can one be fasting and be talking to her fiancé over the phone?

Praise be to Allah.There are guidelines that have to do with speaking to one’s fiancée, details of which may be found in Question no. 13791.  If these guidelines are met, especially the stipulation that there be no risk of provoking desire and if there is a need to speak to her, then it is permissible. But if any of these guidelines is not met then talking to her becomes something that is not allowed according to sharee’ah. If you talk to her and one of these guidelines is not met whilst you are fasting, this is going to affect your fast. In this case it is worse and a more serious sin, because it is happening at a time of virtue, and because the one who is fasting has to protect his fast from anything that may spoil it or affect it.

One day in our mosque, a person who claims to have knowledge gave a speech after leading us in Thuhr prayer. He told us that when Khadeejah, the wife of the Messenger of Allah (peace and blessings of Allah be upon him), died, he slaughtered a camel for her and mourned for her for three days. He said that this was narrated in the hadeeth (narration) of Qatadah. Then he quoted another hadeeth but refused to say who narrated it. He said that the Messenger of Allah (peace and blessings of Allah be upon him) said: “I am a tree, ‘Ali is its trunk, Fatimah is its branches and al-Hasan and al-Husayn are its fruits.” Then he narrated a third hadeeth in which he said that the Messenger of Allah (peace and blessings of Allah be upon him) encountered a Jewish man one day on one of the mountains of Makkah. He said to him, “Will you not believe in me?” The Jew said: “No, I do not believe in you.” He said to him, ‘Call this tree.” He said to it, “Muhammad is calling you.” So the tree came and lowered its branches towards him, dragging its roots. He said to it, “Who am I?” It said, “You are Muhammad, the Messenger of Allah.” The Jew uttered the Shahadatayn (testimony of faith) after that, then the tree ascended to heaven and circumambulated the Throne, the Kursiy (Footstool), al-Lawh al-Mahfooz and the Pen, and it asked Allah for permission to send blessings upon the Prophet (peace and blessings of Allah be upon him), and he said, “O Jew, kiss the hands and feet of the Messenger of Allah (peace and blessings of Allah be upon him).” Then he told another story, in which he said that ‘Uthman ibn ‘Affan (may Allah be pleased with him) saw a man circumambulating the Ka’abah and said to him, “You are an adulterer.” He said, “How do you know that?” He said, “I knew it from your eyes.” The man said: “I did not commit adultery but I looked at a Jewish woman.” The man said to ‘Uthman ibn ‘Affan, “Did you know that through revelation (wahy)?” He said, “No, but it is the insight of the believer.” When (this preacher) was asked for evidence, his supporters were about to attack us. We hope you can give us a shar’i opinion on this.

Praise be to Allah. The stories which this preacher told are all false and are lies against the Prophet (peace and blessings of Allah be upon him) that have no basis. He did not mourn after the death of Khadeejah (may Allah be pleased with her), or slaughter a camel, or invite the people to mourn, as some people do nowadays. He used to make a lot of du’a (supplication) for Khadeejah (may Allah be pleased with her), and sometimes he would slaughter a sheep and distribute the meat among her friends as a gift and act of kindness, and he would pray for her and be kind to her by means of this du’a. Similarly, what he said about the tree is also false and has no basis, and what he said about the Jew is all lies, like the lies made up by the evil fabricators. The same applies to what he narrated about ‘Uthman (may Allah be pleased with him) and that man. Moreover Qatadah was not a Sahabi (Companion of the Prophet), rather he was a Tabi’i (Successor).  The point is that these four reports are all false and are not sound at all, But it was narrated in other, saheeh hadeeths (authentic narrations) that the Prophet (peace and blessings of Allah be upon him) called some trees and they came to him– and that was one of the signs of Prophethood. This story was proven in Saheeh Muslim, where it says that on one of his journeys he wanted to relieve himself, so he called two trees and they came together, and he sat between them to relieve himself, then each tree went back to its place. This was a sign from Allah that was evidence of His almighty power, and that he says to a thing “Be!” and it is. This was also a sign of the truth of the Messenger of Allah and that he was indeed the Messenger of Allah. This is something other than the story that this liar told. We must beware of these liars, and the preacher must fear Allah when he preaches to people; he should remind them of things that will benefit them in their spiritual and worldly affairs of verses of the Quran and saheeh hadeeths from the Prophet (peace and blessings of Allah be upon him). That is sufficient. It was narrated in a saheeh hadeeth that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever narrates a hadeeth from me knowing that it is false, he is one of the liars.” (Narrated by Muslim in his Saheeh). And he (peace and blessings of Allah be upon him) said: “Whoever narrated from me something that I did not say, let him take his place in Hell.” (Saheeh, agreed upon). And there are many similar hadeeths.

His parents are constantly interfering with our lives. His mother specifically and his sister. He is a grown man and he has no independence , not even a slight bit. Please tell me what rights does his mother or sister have over me? She told me she has more right over me now and my parents have none. And I need to take her permission for something or to go somewhere. I know I need to take my husband's permission and I do that. But I dont think she has a right to tell me how I should run my household. Please clarify this issue for me?

Praise be to Allah.With regard to the rights of your husband’s mother and sisters, they have the right to be treated kindly, you should keep in touch with them and treat them kindly as much as possible.  But with regard to your mother-in-law’s claims that you have to seek her approval in all matters, this is not correct, and none of the scholars has said that this is one of the rights that a husband has over his wife. Rather your duties are those which have been mentioned (by the scholars), namely obeying your husband and seeking his approval, so long as he does not tell you to commit a sin. That does not mean that you should not benefit from your mother-in-law’s experience or her advice if it is useful. And if you are patient in putting up with some of her difficult behaviour in order to honour your husband, that is a good deed for which you will be rewarded in sha Allah. But as for her saying that your family have no rights over you, this is not correct, rather they still have the rights of upholding ties with them, honouring them, treating them kindly and visiting them from time to time, especially your parents. Their rights come after your husband’s rights over you.  We ask Allah to open your hearts to one another and to grant you wisdom.

In the event that the punishment of amputation is carried out, is the criminal entitled to have the amputated hand reattached by means of a surgical procedure?.

Praise be to Allah. The thief has no right to have the amputated hand reattached, because that means that the signs of the punishment for his crime disappear, and the effectiveness of the rebuke and lesson is lost. It is contrary to the idea of punishment and example as mentioned in the verse in which Allaah says (interpretation of the meaning):  “And (as for) the male thief and the female thief, cut off (from the wrist joint) their (right) hands as a recompense for that which they committed, a punishment by way of example from Allaah. And Allaah is All‑Powerful, All‑Wise” [al-Maa'idah 5:38]

I have a question regarding the validity of my Nikah. I got married one year ago with my brother as my guardian, because my father refused to marry me. After one year, my father had happily accepted my marriage. I am sometimes worried about the validity of my nikah, was it islamically correct?

Praise be to Allah.(1)This advice is addressed to parents:  The duty of parents is to hasten to arrange the marriages of the women who are under their guardianship, if someone who is compatible proposes marriage and the woman agrees to that. Whoever does not do that is going against the command of the Prophet (peace and blessings of Allaah be upon him). It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If there comes a proposal of marriage from one with whose religious commitment and character you are pleased, then marry [your female relative under your guardianship] to him, for if you do not do that, there will be fitnah (temptation, tribulation) on earth and much corruption.” (Narrated by al-Tirmidhi, al-Nikaah, 1004; classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 865). It is not permissible to treat them with harshness [cf. al-Nisaa’ 4:19 – interpretation of the meaning] for any reason that has not been prescribed by Allaah and His Messenger. “Harsh treatment”, as defined by Ibn Qudaamah, means, “preventing a woman from getting married to someone who is compatible, if she asks for that and if each of them wants to marry the other.” (See al-Mughni, part 7, p. 24). Parents and guardians should hasten to marry the women under their care because that will protect them from falling into that which Allaah has forbidden, and so that the guardian himself will not fall into that which Allaah has forbidden of the sin of treating them harshly. The basic principle is that harsh treatment on the part of the guardian by not letting her marry someone compatible is haraam, because it is oppression and harming the woman by depriving her of her right to marry someone she wants. That is because Allaah forbade that when He said, addressing guardians: “… do not prevent them from marrying their (former) husbands…” [al-Baqarah 2:232 – interpretation of the meaning]. (2)The ruling on this matter may be one of two:  The first is that if the closest relative or guardian of the woman was treating her harshly by preventing her from getting married, then it is OK for a more distant  relative to act as her guardian in marriage, even if the closer relative is present, because in this case he has no right to be her guardian.  Al-Mirdaawi said: “The phrase ‘if the closer relative is preventing her from getting married then the more distant relative should act as her guardian in marriage’ is the correct view in the madhhab; most of our companions share this view… Shaykh Taqiy al-Deen (may Allaah have mercy on him) said: one of the forms of ‘harsh treatment’ is when no one is proposing marriage to her, because of the harshness of her guardian.” (al-Insaaf, part 5, p. 74) Shaykh al-Islam Ibn Taymiyah said: If she likes a man and he is compatible with her, then it is obligatory for her brother or her (paternal) uncle to act as her guardian in her marriage to him. If they treat her harshly and prevents her from marrying, then a more-distantly related guardian may marry her to him.” (al-Fataawa al-Kubra, part 3, p. 83) Ibn Qudaamah said: “If her more-closely related guardian treats her harshly (by not letting her get married), then the guardianship passes to one who is more distantly related. This was stated by Ahmad…” (al-Mughni by Ibn Qudaamah, part 7, p. 24) Shaykh Ibn ‘Uthaymeen said: If a father prevents his daughter from marrying someone who is compatible, then guardianship passes to a more distant relative, the closest then the closest.” (Fataawa Islamiyyah, part 3, p. 149) The second is when a more distant relative has arranged the marriage when the closer relative is present and was not treating her harshly (by preventing her from getting married). Al-Mardaawi said: “If a more distant relative arranged the marriage for no reason, or a non-relative arranged the marriage, then this is not valid.” (al-Insaaf, part 8, p. 82). Al-Bahooti said: “If a more distant relative arranged the marriage with no reason why a closer relative could not have arranged it, then the marriage is not valid… because the more distant relative has no right of guardianship if a closer relative is present.” (Kashshaaf al-Qinaa’, part 5, p. 56) This issue may be examined further. If the closer relative approves of this marriage, what is the ruling? And if the closer relative approves of this marriage, does his approval make the marriage valid or not? The scholars said: If someone arranges the marriage when there is someone else who is more entitled to guardianship and he is present, and is not treating her harshly (by preventing her from getting married), then the marriage is invalid. This issue includes three rulings, the first of which is that if the more distantly related guardian arranges the marriage, when the more closely related guardian is present, and she accepts the proposal of marriage without the permission of the closer relative, then it is not valid. This was the view of al-Shaafa’i. Maalik said: It is valid, because this is a guardian, so it is permissible for him to arrange the marriage with her permission, as is the case with a closer relative. The second ruling is that this marriage is null and void; it was not done with permission or with proper permission, and it cannot be made valid with the approval of the closer relative. Marriage in all such cases is invalid, according to the more sound of the two reports. This was stated by Ahmad in several places, and this is the view of al-Shaafa’i, Abu ‘Ubayd and Abu Thawr. Another report was narrated from Ahmad, in which he said that it depended on approval, if approval was given it was permissible, and if approval were not given, it was invalid. Inkaah al-Fudooli. According to the terminology of the fuqaha’, the fudooli means one who interferes in the rights of another without any permission from sharee’ah, because his interfering is not based on any rights of ownership, trusteeship or guardianship. (al-Mawsoo’ah al-Fiqhiyyah, part 32, p. 171) The fuqaha’ differed concerning the ruling on a marriage arranged by a fudooli without any rights of guardianship or proxy: The Hanbalis and al-Shaafa’i in al-Jadeed said that the marriage arranged by a fudooli is invalid and the approval of the guardian has no effect (i.e., the marriage contract must be repeated). The second view is that of Ahmad, according to one report narrated from him, and of Abu Yoosuf, which is that the marriage arranged by a fudooli is valid, but it depends on the approval of the guardian. If he gives approval then it is OK, but if he disapproves, it is not valid. (al-Mawsoo’ah al-Fiqhiyyah, part 32, p. 175) In conclusion: some of the scholars have said that the marriage contract is valid if the guardian approves – as you have seen – and if you want to have more peace of mind and avoid an area concerning which there are differences of opinion among the scholars, then do the marriage contract again. All that is needed is the proposal from your guardian – your father – and acceptance from the husband, and the witness of two Muslim men, and repentance for what has happened. We ask Allaah to give you strength.

I read a strange hadeeth which says that there is no haamah, no Safar, no naw’ and no ghoul. What do these words mean?

Praise be to Allah.Ibn Muflih al-Hanbali said:  In al-Musnad, al-Saheehayn and elsewhere it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “No haamah and no Safar.” Muslim and others add the words, “No naw’ and no ghoul.”  Haamah (pl. Haam) [owl]: the people of the jaahiliyyah used to think that when someone died and was buried, an owl [haamah] would come out of his grave. The Arabs used to think that the bones of the deceased turned into owls which flew, and they said that if someone was murdered, an owl would come out of his head, and it would keep saying, “Give me to drink, give me to drink,” until the slain person was avenged and his killer was killed.  Safar: it was said that they used to have superstitions concerning the month of Safar, so the Prophet (peace and blessings of Allaah be upon him) said: “No Safar”. And it was said that the Arabs used to believe that there was a snake in the stomach which would harm a person when he had intercourse, and that this was contagious, so the Lawgiver denied that. Maalik said: the people of the Jaahiliyyah would regard Safar as not being sacred one year and as sacred the next year.  Naw’: (pl. al-Anwaa’) (a star which sets at the rising of another): this refers to twenty eight lunar mansions or phases, as in the aayah (interpretation of the meaning):  “And the moon, We have measured for it mansions…” [Yaa-Seen 36:39].   Every thirteen nights, one of these stars sets in the west at dawn, and another rises in the east, so that at the end of the year they will all have come and gone. The Arabs used to believe that when one set and the next one rose, there would be rain, which they attributed to them (these stars), so they would say, “We have rain because of such and such naw’ (star which sets at the rising of another).”  It is called naw’ because when the star which is setting sets in the west, the one which is rising appears (naa’a) in the east, i.e., it rises and emerges. And it was said that naw’ means setting, which is the opposite.  But in the case of those who believe that rain came by the will of Allaah and say, “We have rain at the time of such and such naw’” meaning that Allaah usually causes rain to come at this time – there is some dispute as to whether saying this is haraam or makrooh.  Ghoul (pl. gheelaan) means a kind of jinn or devil. The Arabs used to think that the ghoul lived in the wilderness and would appear to people, and that it could take on different shapes and colours, and that it would make them lose their way, seeking to kill them. The Lawgiver rejected and denied this idea altogether.  And it was said that this was not denying that ghouls exist, rather it was a denial of the Arabs’ belief that they could change shape and colour and make people lose their way, hence the meaning of “no ghoul” is that they cannot make people lose their way. This is borne out by another hadeeth, “There is no ghoul but there is sa’aali” This is in Muslim and elsewhere. Sa’aali is a magician among the jinn, but among them there are magicians who base their magic on confusion and illusions… al-Khallaal narrated from Taawoos that a man accompanied him, then a crow cawed and the man said, “Good, good.” Taawoos said to him, “What good is there in this, and what evil? Do not come with me!”  (al-Aadaab al-Shar’iyyah, 3/369, 370)  Ibn al-Qayyim said:  Some scholars said that the words “no healthy person should be exposed to a sick person” were abrogated by the words “There is no ‘adwa (contagion).” This is not correct. This is an example where what is negated is different than what is affirmed. What the Prophet (peace and blessings of Allaah be upon him) denied when he said “There is no contagion and no Safar” was the belief of the mushrikeen which was based on their beliefs of shirk. With regard to the Prophet’s prohibition of exposing healthy people to sick people, there are two interpretations:  (1) The fear that people may attribute what Allaah has decreed to ‘adwa (contagion), which may confuse those who hear of this and make them believe in ‘adwa. There is no contradiction between the two reports. (2) That this refers to exposing the sick person to the healthy person, which may be the means by which Allaah creates disease, so the exposure is the cause, but Allaah may divert its effects by means of other causes which oppose it or prevent the effect of the sickness. This is pure Tawheed, unlike that which the people of shirk believe in.  This is similar to the denial of intercession on the Day of Resurrection mentioned in the aayah (interpretation of the meaning):  “when there will be no bargaining, nor friendship, nor intercession” [al-Baqarah 2:254]  This does not contradict the unambiguous mutawaatir ahaadeeth which say that there will be intercession on the Day of Resurrection, because what Allaah is denying here is the kind of intercession that was known among the mushrikeen, where an intercessor would come forward and intercede without being given permission. The intercession which is affirmed by Allaah and His Messenger is that which comes after His permission is given, as in the aayahs (interpretation of the meaning):  “…Who is he that can intercede with Him except with His Permission?…” [al-Baraqah 2:255]  “and they cannot intercede except for him with whom He is pleased” [al-Anbiyaa’ 21:28]  “Intercession with Him profits not except for him whom He permits” [Saba’ 34:23]  Haashiyat Tahdheeb Sunan Abi Dawood, 10/289-291)  And Allaah is the One Who grants strength to do what is right.

I hope u can help me. I became a muslim a couple of years ago. My family are finding it hard to accept my ibada. But recently i have made a fuss about my salat and insisted i must pray. Alhamdulilah they have accepted it after seeing i became upset and depressed at living in a house where i was not allowed to practise my basic pillars of islam. They are ask me questions (Alhamdulilah), of which one of them is "why do we face the kaba if we r not worshipping it as we prostrate towards it?". I tried to explain that it is not the kaba but Allah to whom we prostrate and the kaba is for reasons of unity and that because it was the first house of Allah. I would be grateful if you could help me by explaining this further so i can understand it myself and explain this to my family and other kuffar. And also please can you make dua that they are guided on the right path

Praise be to Allah.Who has guided you to Islam; we ask Him to make you steadfast in it until you meet Him, for He is all Hearing, Ever Responsive. Praise be to Allaah Who has made you keen to pray and to practise your religion openly. We ask Allaah to guide your family and to grant you the joy of seeing them become Muslim… Ameen.  With regard to our facing the Ka’bah, you should note, may Allaah bless you, that in this universe there is none other than Creator and created, worshippers and the One Who is worshipped. The Creator and the One Who is rightfully worshipped is Allaah alone; everything other than Him is created and worships Him either willingly and by choice – which is the case with the believers – or by force, which is the case of the kaafirs and sinners, whose submission to Allaah consists of their being subjugated to His control, for they do not have to power to either benefit or harm themselves. Allaah is the One Who has given them life, and when He wills He will cause them to die. If Allaah wills, He can make them sick, and if He wills He can heal them. He can make them rich whenever He wants and make them poor whenever He wants. Glory and praise be to Him, there is no Lord besides Him and none worthy of worship except Him.  With regard to his believing slaves, they are tried and tested in this brief, transient world. If they succeed in remaining steadfast in worshipping their Lord and attaining the highest degree of submission to Him, He will compensate them for that, by His kindness and grace, with Paradise in which there is that which no eye has seen, no ear has heard, and it has not entered the heart of man.  Among these tests is the fact that Allaah commands them to do some things for which their minds cannot comprehend the wisdom behind them, they can only submit and obey. This is in order to distinguish those who are sincere in their claims to be believers from those who are insincere. For Allaah is the Creator of reason, and He is the One Who issues the command, so whoever responds and submits, and says, “I hear and obey, even though I do not understand the reason, because I admit my mortality, my weakness and my submission to Allaah, for Allaah cannot be questioned as to what He does” – such a one is a believer who, it is hoped, will prosper and succeed in this world and in the Hereafter.  This is how the Companions of the Prophet (peace and blessings of Allaah be upon him) were, as al-Bukhaari (1597) and Muslim (1270) narrated in their Saheehs that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said of the Black Stone when he kissed it: “By Allaah, I know that you are only a stone and you can neither bring benefit nor cause harm. Were it not that I had seen the Messenger of Allaah kissing you I would not have kissed you.” So when we Muslims pray facing the direction of the Ka’bah, we do so because Allaah has commanded us to do that. If he had commanded us to pray facing in any other direction, we would have had to do that. The same applies to many other acts of worship, We pray Zuhr with four rak’ahs and Maghrib with three and Fajr with two, because Allaah has commanded us to do so. We perform Tawaaf seven times around the Ka’bah, and we stone the Jamaraat seven times, and we do not do more than that under any circumstances. All of that is because that is what Allaah has commanded us to do.  So whoever bears this thought in mind whilst doing these acts of worship will undoubtedly increase in submission to Allaah; this will increase his faith and bring him closer to his Lord. Thus he will find great joy and immense happiness and deep contentment in his heart, which will make him long for worship and love it, because when he does acts of worship he will feel that he is doing them for Allaah, and were it not for Allaah, he would not do them. So every act of worship brings him closer to Allaah and increases him in faith until he meets Allaah and Allaah will honour him as He honours His righteous slaves.  But for the one who is stubborn and arrogant, and says, “I will not do it until I understand”, this is like Iblees who rebelled against Allaah and said, as Allaah tells us in the Qur’aan (interpretation of the meaning):  “Shall I prostrate myself to one whom You created from clay?” [al-Israa’ 17:61]  This is sufficient to demonstrate the seriousness of arguing against the sharee’ah on the basis of reason. Rather Allaah has described one of the most unique characteristics of the pious believers as being belief in the Unseen. Allaah says (interpretation of the meaning):  “This is the Book (the Qur’aan), whereof there is no doubt, a guidance to those who are Al-Muttaqoon [the pious believers of Islamic Monotheism who fear Allaah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allaah much (perform all kinds of good deeds which He has ordained)]. Who believe in the Ghayb (the unseen) and perform As-Salaah (Iqaamat-as-Salaah), and spend out of what we have provided for them” [al-Baqarah 2:2-3] So the first characteristic by which the believers are distinguished from others is the fact that they believe in the unseen or that which they cannot grasp, whether that is in a literal, physical sense or in a metaphorical, intellectual sense.  What we should point out here is that our prayer facing the direction of the Ka’bah has nothing to do with the structure of the Ka’bah, rather it has to do with its location. If it were to be destroyed, we would still pray in that direction, not to that structure.  Hence we find that nowadays Muslims pray on the second storey and on the roof of the Grand Mosque in the Sanctuary of Makkah, facing the direction of the Ka’bah even though it is not directly in front of them. This is what millions of Muslims do throughout the world, praying in the direction of the Ka’bah even though they cannot see it. This demonstrates the great difference between the laws of Islam and the actions of the mushrikeen (polytheists) whose worship of their idols, stones and trees ceases when these objects cease to exist. Therefore if the mushrik cannot see his object of worship or idol, he does not face the direction of that thing.  We ask Allaah to bestow upon us sincere faith, and to make us steadfast in it until we meet Him… Aameen.

My husband tells me about the "Gate of Ridwan" which is opened only during the month of Ramadan. I am told that when this gate is opened, wealth is poured from Allah (the Almighty) through this gate. Can you confirm/clarify this statement and offer guidance for more understanding?

Praise be to Allah.Virtues of Ramadan Allah has enjoined upon the Muslims fasting the month of Ramadan , and He has promised a great reward to those who fast. Because the virtue of fasting is so great, Allah has not specified the reward for it, rather He said – in a hadIth qudsi – “… except for fasting, for it is for Me, and I shall reward for it.”  The virtues of the month of Ramadan are many . For example, that which Allah has promised those who fast, namely the gate of ar-Rayyan. This is the name which was narrated in the hadith whose authenticity is agreed upon. Sahl (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) said: “In Paradise there is a gate called al-Rayyan, through which those who used to fast will enter on the Day of Resurrection, and no one but they will enter it. It will be said, ‘Where are those who fasted?’ They will get up, and none will enter it but them. When they have entered, it will be locked, and no one else will enter.” (al-Bukhari, 1763; Muslim, 1947)  Reward for fasting Among the hadiths which explain the reward for fasting are the following:  Abu Salamah narrated that Abu Hurayrah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever fasts Ramadan out of faith and seeking reward, his previous sins will be forgiven.’” (Narrated by al-Bukhari, al-Iman, 37)  Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Allah says: “Every deed of the son of Adam is for him, except for fasting; it is for Me and I shall reward for it.” Fasting is a shield and when one of you is fasting he avoid sexual relations with his wife and quarreling. If somebody should fight or quarrel with him, he should say, ‘I am fasting.’ By the One in Whose Hand is my soul, the unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. The fasting person will have two moments of joy: one when he breaks his fast, and the other when he meets his Lord; then he will be pleased because of his fasting.’” (Narrated by al-Bukhari, 1771)  Number of the gates of Paradise It is known that Paradise has many gates , because Allah says (interpretation of the meaning):  “‘Adn (Eden) Paradise (everlasting Gardens), which they shall enter and (also) those who acted righteously from among their fathers, and their wives, and their offspring. And angels shall enter unto them from every gate.” [al-Ra’d 13:23]  “And those who kept their duty to their Lord (Al-Muttaqun – the pious) will be led to Paradise in groups till when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salamun ‘Alaykum (peace be upon you)! You have done well, so enter here to abide therein.” [al-Zumar 39:73] Gate of Jannah for Fasting In the sahih hadiths, it says that there are eight gates:  Sahl ibn Sa’d (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “In Paradise there are eight gates, among which is a gate called ar-Rayyan, which none will enter but those who fast.” (Narrated by al-Bukhari, 3017)  `Ubadah (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever bears witness that there is no god but Allah Alone, with no partner or associate, and that Muhammad is His slave and Messenger, and that ‘Isa is the slave of Allah and His Messenger, and a word which Allah bestowed on Maryam and a spirit created by Him (cf. al-Nisa 4:171), and that Paradise is true and Hell is true, will have the right to be admitted by Allah to Paradise through whichever of the eight gates he wishes, because of his good deeds.” (Narrated by al-Bukhari, 3180; Muslim, 41)                  The gates of Paradise are open in Ramadan One of the bounties that Allah has bestowed upon this ummah is that He opens all the gates of Paradise during the month of Ramadan, not just one gate. Whoever says that there is a gate in Paradise called Bab al-Ridwan has to produce evidence for that.  Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “When Ramadan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up .” (Narrated by al-Bukhari, 3035; Muslim 1793)  And Allah knows best.

There has been a great deal of dispute concerning perfuming oneself with cologne. Is it prescribed for the Muslim who has wudoo’ to renew it after using cologne, or to wash off any cologne that has got onto his body?

Praise be to Allah. The perfume which is known as cologne is not free from the substance which is known as alcohol and in an intoxicant, according to medical opinion, so we should not use it, and instead we should use perfumes that are free of that. As for doing wudoo’ after using it, it is not obligatory and there is no need to wash off any of it that gets onto the body, because there is no clear evidence to indicate that it is naajis (impure). And Allaah is the Source of strength.

I have some savings in bank which is subject to zakat . My mother's brother is having debt and he is unable to clear them . Can I give my zakat money to my uncle to clear his debt . Can I give the zaket to him . Secondly can I give zakat to him without informing that the money is for zakat .

Praise be to Allah.If your uncle is poor and is thereby entitled to zakaah, then it is OK to give him the zakaah of your wealth, or some of it. This is not subject to any condition of your telling him of that. But if you do not know much about his situation, then you should tell him that it is zakaah so that he can refuse it if he is not entitled to it.

There are some kinds of cologne that those who addicted to intoxicants drink and become intoxicated from. What is the ruling on buying and selling them, and is it permissible to perfume oneself with them?.

Praise be to Allah. If the alcohol content of cologne is at such a level that one could become intoxicated by drinking a lot of it, it is haraam to keep it, whether a little of itor a lot, and it must be poured away and destroyed because it is khamr (an intoxicant). It was proven that the Prophet (peace and blessings of Allaah be upon him) commanded the Muslims to pour away whatever wine they had when the following verse was revealed (interpretation of the meaning):  “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab,[stone altars for sacrifice to idols, jinn, etc] and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. 91. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?” [al-Maa’idah 5:90-91] And it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whatever intoxicates in large amounts, a little of it is haraam.” Narrated by al-Tirmidhi, 1865; Abu Dawood, 3681; classed as saheeh by al-Albaani in Saheeh Abi Dawood.  Based on this, it is haraam to drink it, perfume oneself with it or purify oneself with it. But if the alcohol content is not at such a level that drinking a lot of it would cause intoxication, then it is permissible to buy it and keep it and use it as a perfume or for purifying oneself, because the basic principle is that things are permissible unless there is proof to the contrary.

I have a debt which is not due to be repaid yet, but the lender has asked me to repay it ahead of time. I agreed, but on condition that he waive part of the debt. Is that permissible?.

Praise be to Allah.If the lender or debtor wants to pay off the debt before it is due, it is permissible to waive part of the debt in return for bringing forward the repayment.  This issue is referred to by the scholars as da’ wa ta’ajjal, i.e., waive part of the debt and bring forward repayment.  The scholars differed as to whether this transaction is valid. Most of the scholars were of the view that it is haraam, and they quoted as evidence the fact that this transaction is akin to riba, concerning which there is consensus that it is haraam. Riba (interest, usury) means paying extra on a debt in return for delaying payment. But in this case it is the mirror image, i.e., reducing the debt in return for bringing forward repayment.  Al-Sarkhasi said in his book al-Mabsoot:  If a man owes something to another man, to be paid later, and it is the price of something that has been bought, and he waives part of it in return for bringing the payment forward, that is not good … because this is the mirror image of increasing the debt in return for delaying payment, which is riba. Do you not see that in the case of a debt that is due, if they agree to increase the debt so that he can pay it later, do you not agree that this is not permissible? By the same token, with regard to the debt that is not yet due, waiving part of it in return for it being paid sooner is the same.  Ibn Rushd al-Maaliki said in his book Bidaayah al-Mujtahid (2/144): The argument of those who said that this is not permissible is that it is like paying extra if more time is given, and there is consensus that that is haraam.   Others were of the view that it is permissible, such as ‘Abd-Allaah ibn ‘Abbaas and Zayd ibn Thaabit (may Allaah be pleased with them). This is also one of the two opinions of Imam al_Shaafa’i and Imam Ahmad. This view was also favoured by Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim.  It was also regarded as permissible by Ibn ‘Aabideen among the Hanafi fuqaha’, as stated in his footnotes on al-Durr al-Mukhtaar, 5/160  They quoted several things as evidence for its being permissible:  1 – The report narrated by al-Haakim and al-Tabaraani from Ibn ‘Abbaas, according to which when the Prophet (peace and blessings of Allaah be upon him) was commanded to expel Bani al-Nadeer, some of them came to him and said: “O Prophet of Allaah, you have been commanded to expel us but some people owe us money which is not due to be paid yet.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Waive some of the debt so that they will pay you sooner.”  In Majma’ al-Zawaa’id it says that its isnaad includes Muslim ibn Khaalid al-Zinji, who is da’eef (weak) but some regarded him as mawthooq (trustworthy).   Ibn al-Qayyim (may Allaah have mercy on him) said in Ahkaam Ahl al-Dhimmah (1/396): Its isnaad is hasan and there is nothing wrong with it apart from Muslim ibn Khaalid al-Zinji, whose hadeeth does not go below the level of hasan.  2 – The words of ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him): “Rather riba means delay payment for me and I shall increase the amount; it does not mean bring forward the payment and I will waive some of the debt.”  3 – The fact that this transaction benefits both parties (the lender and the debtor); the lender benefits from having the loan repaid sooner, and the debtor benefits from having part of the debt waived.  They responded to the evidence of those who regard it as haraam by stating that comparing this transaction to riba is not correct, because it is the opposite of riba. In the case of riba, the debt is increased in return for delaying repayment, but in this case the debt and the time are both reduced. So how can something be compared to its opposite? This is what is meant by the words of Ibn ‘Abbaas quoted above.  Ibn al-Qayyim (may Allaah have mercy on him) said:  This is the opposite of riba, for riba means increasing the time allowed and the amount owed, which is harmful to the debtor. But what we are talking about means that the debtor pays off his debt and the lender benefits by receiving repayment sooner. So both parties benefit without either being harmed, unlike the case of riba on which there is consensus, because in that case the harm is done to the debtor, and all the benefit goes to the lender. This is the opposite of riba.  The Standing Committee was asked about this matter and said:  This is an issue concerning which there is a difference of opinion among the scholars. The correct scholarly view is that it is permissible to waive debts and bring forward repayment. This was narrated from Imam Ahmad and was the view favoured by Shaykh Ibn Taymiyah and Shaykh Ibn al-Qayyim. It was attributed to Ibn ‘Abbaas (may Allaah be pleased with him).  Fataawa al-Lajnah, 13/168  A statement issued by the Fiqh Council says:  Waiving part of a debt in order to bring forward repayment, whether that is at the request of the lender or the debtor, is permissible according to sharee’ah, and it is not the kind of riba that is haraam.  And Allaah knows best.

I'm converting to Islam from Christianity, my question is I have two children, boy age 14 and girl 11 and I've been a widow for nine years now; I know that I have to say the Shahada is this also required by my children?

Praise be to Allah. Saying the Shahaadah is an essential condition of entering Islam, but whoever is born to two Muslim parents does not have to utter the Shahaadatayn because he is judged to be a Muslim, unless he does something that nullifies Islam. But whoever is born to two non-Muslim parents must utter these words, like his parents.

I am having a problem with my menses. Everytime I take a ghusl after having menses. I see this yellowish whitish stuff. Sometimes I get this stuff when I am not on my menses. Should I wait until I see the yellow stuff to take ghusl? Sometimes it is a lot and other times it is not. Sometimes I get the yellowish whitish stuff and sometimes I don't get it as much. I really need to know because it is hard for me to tell when I should start my salat.

Praise be to Allah.What usually happens with women is that the menstrual blood comes first, then it is followed by brownish discharge, then yellowish discharge, then comes the whitish discharge which is called al-qassah al-baydaa’, which is the sign of tahaarah (purity). Some women find that the yellowish discharge ceases and they do not experience the white discharge after that; the vagina becomes dry. If the dryness persists for a complete day, more or less, then this is tahaarah, even if there is no white discharge. But if a woman’s usual cycle is to have blood then brownish discharge then yellowish discharge within a certain time limit such as seven days, then she finds that she is dry, then she should do ghusl and start praying – she does not have to wait a whole day. If a woman sees that she is taahir (pure), whether by noting the whitish discharge or the dryness for more than one day, then she experiences a brownish or yellowish discharge, that doesn’t matter, and she should not pay any attention to it; she should remain taahir, unless blood is discharged – because Umm Salamah (may Allah be pleased with her) said: “We used to pay no attention to a brownish or yellowish discharge after becoming taahir.” Based on the above, you have to figure out what your cycle is, whether it is irregular or regular. The woman with an irregular cycle has to wait until she becomes taahir, unless her bleeding etc. lasts for more than fifteen days; if it reaches this extent and she did not become taahir, then she should do ghusl and start praying, and there is no sin on her in sha Allah. The woman whose cycle is regular should follow the details described above.

What is the nature of socks during wiping? Can a person wipe on any socks or it must be leather? Give the answer in light of Quran and Hadith?

Praise be to Allah.Al-Mughirah ibn Shu’bah said: “The Prophet (peace and blessings of Allah be upon him) did wudu and wiped over his socks and shoes.” (Narrated by al-Tirmidhi, 92; classed as sahih by al-Albani in Sahih Sunan al-Tirmidhi, no. 86)  The author of al-Qamus said: “Jawrab (socks) means something that is wrapped around the feet.”  Abu Bakr ibn al-‘Arabi said: “Jawrab means a thin cover for the feet made of wool, worn to keep the feet warm.”  Yahya al-Bakka said: “I heard Ibn `Umar saying, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).” (Al-Musannaf by Ibn Abi Shaybah, 1/173)  Ibn Hazm said: “Wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.” (Al-Muhalla, 1/321)  Some scholars differed as to whether it is permissible to wipe over the slippers (khuffaayn) . The correct view as indicated by the evidence is that it is permissible to do that, as stated above.  And Allah knows best.

Some fasting people spend most of the day in Ramadaan watching movies and soap operas on videos and TVs, and playing cards. What is the ruling on that?

Praise be to Allah.Muslims, whether they are fasting or not, should fear Allaah with regard to what they are doing and not doing at all times. They must avoid that which Allaah has forbidden, namely watching obscene movies which show things that Allaah has forbidden such as naked and semi-naked pictures, or reprehensible programs, or things which appear on TV that go against the laws of Allaah, such as images, singing, musical instruments and misleading ideas. Every Muslim, whether he is fasting or not, must avoid playing with cards and other kinds of games, because that involves witnessing evil and doing wrong, and because it also causes hardness and disease in the heart, makes a person take the laws of Allaah lightly and makes him find it too difficult to do the things that Allaah has enjoined, such as praying in congregation and other obligations, and makes him fall into doing many haraam things. Allaah says (interpretation of the meaning):  “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah without knowledge, and takes it (the path of Allaah, or the Verses of the Qur’aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire). And when Our Verses (of the Qur’aan) are recited to such a one, he turns away in pride, as if he heard them not — as if there were deafness in his ear. So announce to him a painful torment”[Luqmaan 31:6-7] And He says in Soorat al-Furqaan, describing the slaves of the Most Merciful (interpretation of the meaning):  “And those who do not bear witness to falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity”[al-Furqaan 25:72] Falsehood (al-zoor) includes all kinds of evil, and the phrase “do not bear witness” means that they do not attend where these things are happening.  The Prophet (peace and blessings of Allaah be upon him) said: “There will be among my ummah people who will permit adultery, silk, alcohol and musical instruments.” (Narrated by al-Bukhaari in his Saheeh in a mu’allaq majzoom report). What is meant by adultery is illegal sexual relations, and musical instruments include singing. Allaah has forbidden to the Muslims all means that lead to haraam things, and undoubtedly watching bad movies and the evils that are shown on TV are among the means that lead to haraam things or lead one to take such matters lightly without denouncing them. And Allaah is the One Whose help we seek.

Why do people need the prophets?

Praise be to Allah.Who are the prophets? Prophets are the Messengers of Allah to His slaves; they convey His commands, and give them glad tidings of the delights that Allah has promised them if they obey His commands, and they warn them of the abiding punishment if they go against His prohibitions. They tell them the stories of the past nations and the punishment and vengeance that befell them in this world because they disobeyed the commands of their Lord.  These divine commands and prohibitions cannot be known through independent thinking, hence Allah has prescribed laws and enjoined commands and prohibitions, to honor mankind and protect their interests, because people may follow their desires and thus transgress the limits and abuse people and deprive them of their rights.  Why Did Allah Send Prophets and Messengers? So by His wisdom Allah sent among them from time to time messengers to remind them of the commands of Allah and to warn them against falling into sin, to preach to them and to tell them the stories of those who came before them. For when people hear wondrous stories it makes their minds alert, so they understand and increase in knowledge and understand correctly. For the more people hear, the more ideas they will have; the more ideas they have, the more they will think; the more they think, the more they will know; and the more they know, the more they will do.  So there is no alternative to sending messengers in order to explain the truth. (A’lam al-Nubuwwah by ‘Ali ibn Muhammad al-Mawardi, p. 33)  Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) – Ahmad ibn ‘Abd al-Halim ibn ‘Abd al-Salam, who is well known as Ibn Taymiyah, born in 661 AH and died in 728 AH, one of the greatest scholars of Islam who wrote many valuable books – said:  “Messengership is essential to guide mankind to that which is best for them in this world and in the Hereafter. Man cannot follow what is best for him with regard to the Hereafter unless he follows the message and he cannot be guided to what is best for him in this world unless he follows the message. Man needs the Shari`ah (Divine law) because he has two motives, to bring that which will benefit him and to ward off that which will harm him. This Shari`ah is the light of Allah on this earth, and His justice among His slaves, and the refuge which whoever enters it will be safe.  Shari`ah does not mean distinguishing between what is beneficial and what is harmful on a physical basis, because even animals are able to do this. Donkeys and camels are able to differentiate between barley and dust. Rather the distinction is between deeds which will harm a person in this world and the Hereafter, and deeds which will benefit him in this world and in the Hereafter, such as faith, Tawhid, justice, righteousness, kindness, trustworthiness, chastity, courage, knowledge, patience, enjoining what is good and forbidding what is evil, upholding the ties of kinship, honouring one’s parents, treating neighbours well, recognizing people’s rights, sincerely doing things for the sake of Allah, putting one's trust in Him, seeking His help, accepting His decree, submitting to His will, believing in Him and in His messengers in all that they have told us, and other deeds which are of benefit to a person in this world and in the Hereafter. The opposite of that leads him to misery and doom in this world and in the Hereafter.  Were it not for the messengers, our minds could not guide us to differentiate between the beneficial and the harmful in this life in a detailed manner. One of the greatest blessings that Allah has bestowed upon His slaves is that He sent messengers to them and revealed books to them, and showed them the Straight Path. Were it not for that, they would have been like cattle, and even worse off. So whoever accepts the Message of Allah and adheres to it is one of the best of mankind, and whoever rejects it and ignores it is one of the worst of mankind, even worse off than dogs and pigs, and the vilest of the vile. The people of this world could not survive except by virtue of the messengers’ teachings, traces of which are still extant amongst them. If these traces of the messengers vanished from the earth and their teachings were wiped out, Allah would destroy the upper and lower realms and the Hour would begin.  The need of the people of the earth for the messengers is not like their need for the sun, moon, wind and rain, or like a man’s need for his life, or like the eye’s need for light, or like the body’s need for food and drink. Rather it is greater than that, greater than his need for anything you could think of. The messengers (peace and blessings of Allah be upon them) are intermediaries between Allah and His creation, conveying His commands and prohibitions. They are ambassadors from Him to His slaves. The last and greatest of them, the noblest before his Lord, was Muhammad (peace and blessings of Allah be upon him, and upon all of them). Allah sent him as a mercy to the worlds, guidance for those who want to draw closer to Allah, proof which left no excuse for all people. He enjoined the people to obey him, love him, respect him, support him, and acknowledge his rights. Allah took the covenant from all the messengers and prophets that they would believe in him and follow him, and He commanded them to take the same covenant from the believers who followed them. He sent him just before the Hour as a bringer of glad tidings and a warner, calling people to Allah by His leave and as a brightly shining lamp. He concluded the line of messengers with him. Through him He guided people and dispelled misguidance, taught them and dispelled ignorance. Through his message He opened blind eyes, deaf ears and hard hearts. Through his message He filled the world with light after it had been in darkness, He brought people together after they had been divided, He straightened the crooked path of mankind and showed them the clear way. He opened his heart for him and removed from him his burden, and raised high his fame (cf. al-Sharh 94:1-3). He inflicted humiliation and shame on those who went against his command. He sent him (peace and blessings of Allah be upon him) at a time when there had been no messengers for a long while and when the Books had vanished, when words had been distorted and laws changed, when all peoples referred to their own unfair opinions, developed their own ideas about Allah and judged among people by their own corrupt ideas and whims and desires. Through him Allah guided mankind and clarified the different means of drawing closer to Allah. Through him, He brought the people forth from darkness into light. Through him, He differentiated between those who will prosper and those who are immoral. So whoever follows his guidance is truly guided, and whoever turns away from his path is misguided and has deviated. May Allah send blessings and peace upon him and upon all the messengers and prophets . (( Wujub al-I’tisam bi’l-Risalah by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), vol. 19, p. 99-102; and from Majmu’ al-Fatawa. See Lawami’ al-Anwar al-Bahiyyah, vol. 2, p. 216, 236)  Why do we need prophets? We may sum up man’s need for the messengers as follows:  Man is created and subjugated, and he has to know his Creator and what He wants of him, and why he was created. Man cannot come to know that independently. He has no way of finding that out except through knowing the prophets and messengers , and the guidance and light which they brought. Man is composed of body and soul, His body is nourished by his food and drink, but the nourishment of his soul is that which was explained by its Creator, namely the true religion and righteous deeds. The prophets and messengers brought the true religion and taught them to do righteous deeds. Man is religious by nature; he has to have a religion to follow, and this religion has to be correct. There is no way to the true religion except through believing in the prophets and messengers and believing in the message they brought. Man needs the way through which he may attain the pleasure of Allah in this world, and reach His Paradise and bliss in the Hereafter. No one can show these ways and guide people to them apart from the prophets and messengers. Man is weak by nature, and there are many enemies lying in wait for him, such as the Shaytan who wants to lead him astray and bad companions who make evil things attractive to him, and his own self which is inclined towards evil. Hence he needs something to protect himself from the plots of his enemies. The prophets and messengers guide him towards that and show it to him clearly. Man is sociable by nature. In human meetings and interactions, there have to be laws to guide people in a fair and just manner – otherwise the law of the jungle would prevail. This guiding law must protect the rights of all those who have rights, without neglecting or exaggerating in any way. No one can produce a perfect law except the prophets and messengers. Man needs something that will give him security and peace of mind, and guide him to the means of true happiness. This is what the prophets and messengers guide people towards. And Allah knows best.

There is a great deal of debate concerning the fee which an agent may take, whether it should be 2.5 per cent or 5 per cent. What is the fee according to sharee’ah, or should it be according to the agreement between the seller and the agent?

Praise be to Allah.If there is an agreement between the seller and purchaser that a certain amount should be taken from the seller, the purchaser or both, then that is permissible. There is no set rate for the fee, rather whatever is agreed upon with the one who is to pay the fee is permissible. But it should be within the limits of whatever is customary among the people so that the agent will be paid in return for his efforts in negotiating and completing the transaction between the seller and purchaser, and it should not adversely affect either the seller or purchaser by charging more than is usual.

Hellow. I would like to know what my name means in muslim useage. A friend told me that my name is muslim. It's Iesha. But my father spells it Aiecia. I would really appreciate it if someone could tell me what it means. Thank you for your time.

Praise be to Allah.This is the name ‘Aa’ishah, which is a good name. It is the name of one of the great Sahaabi women [the Sahaabah were the Companions of the Prophet (peace and blessings of Allaah be upon him) – Translator]. And this name is the name of the Mother of the Believers and of the most beloved to him of the wives of the Prophet (peace and blessings of Allaah be upon him), whose name was ‘Aa’ishah bint Abi Bakr al-Siddeeq (may Allaah be pleased with her).  And Allaah knows best.  The meaning of ‘Aa’ishah in Arabic is taken from the verb ‘aasha (to live, to be alive); ‘aysh means life. It is said in Arabic ‘a’aashahu Allaah ‘eesahatn raadiyan, meaning Allaah caused him to live a good life. The phrase rajul ‘aayish means a man who is in a good situation. The form ‘Aa’ishah is applied to women (i.e., it is the feminine form).  See Mukhtaar al-Sihaah, vol. 7, p. 195 Al-Qaamoos al-Muheet, vol. 1, p. 773

My Sister's husband died recently and has left behind some property. He has left following family behind him: -Wife -two sons (both minor age) -Mother  (father has died many years before) -3 brothers (one married, two bachelors) -3 sisters (two married, one divorced) How would his estate be divided among these people according to Shariah?  Pl. advice.?

Praise be to Allah.

If a woman’s husband dies, she remains in ‘iddah (a waiting period) whilst mourning. What are the things that a woman should not do during the mourning period?

Praise be to Allah.Forbidden practices for a mourning woman :  Go out of the house : she is only allowed to do so for a necessity, such as if she is sick and needs to go to the hospital, in which case she should go during the day; or in the case of emergencies such as if her house is about to fall down and she fears that it may collapse on top of her; or in the case of fire; and so on.  The scholars said: “She may go out during the day for necessary purposes, but at night she should not go out unless it is essential.”  Wear perfume: the Prophet (peace and blessings of Allah be upon him) forbade the mourning woman from wearing perfume except when she purifies herself following her period, in which case she may apply a little Azfar (a kind of perfume) after her period ends, to remove the traces of menstruation odour Wear beautiful clothes : the Prophet (peace and blessings of Allah be upon him) forbade the woman from wearing clothes that are considered to be adornments while mourning. Rather she should wear ordinary clothes such as the kind that she usually wears inside her house, without making herself look beautiful Apply kohl: the Prophet (peace and blessings of Allah be upon him) forbade that. If she needs to use it, she should use the kind of kohl whose colour is not obvious, applying it at night and removing it during the day  Wear jewellery : if a woman is forbidden from wearing beautiful clothes while mourning, it is more appropriate that jewellery should not be allowed.  Permissible practices for a mourning woman: It is permissible for a widow in mourning to: Speak to men  Speak on the telephone Allow people to enter the house who are permitted to do so according to Shari`ah Go onto the roof of her house during the night and during the day.  Practices women are not compelled to do during mourning: There are some practices that women commonly do while mourning which they are not compelled to do, such as: Perform ghusl every week as some of the common folk think Undo their hair every week A widow in mourning does not have to – indeed it is not prescribed for her to – go out when her `iddah (waiting period) ends and give charity to the first person she meets. This is an act of bid`ah (religious innovation).  And Allah knows best.

I have a question about things that break the fast. In school there's this girl that always sprays too much perfume and it feels like the spray gets to my throat. I was just wondering if this will break my fast or not. Thanks?

Praise be to Allah.First of all, please see Question # 1200 for an important ruling of mixing of the sexes.  Secondly, it is not permissible for a woman to go out of her house wearing perfume. Whoever does that is exposing herself to the stern warning. It says in the hadeeth which was narrated from Ghumaym ibn Qays that, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Any woman who perfumes herself then passes by people so that they may smell her fragrance is an adulteress.’” (narrated by al-Nasaa’i, al-Zeenah, 5036; classed as hasan by al-Albaani in Saheeh Sunan al-Nasaa’i, 4737).  The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded women who go to the mosque not to wear perfume; whoever does that has to wash herself. It says in the hadeeth of Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman goes out to the mosque, let her wash herself from perfume as she washes herself from janaabah (impurity following sexual activity).” (narrated by al-Nasaa’i, al-Zeenah, 5037; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, 4738)                                                                      Thirdly: with regard to a fasting person inhaling the perfume, this does not matter. Shaykh Ibn ‘Uthaymeen was asked about that and he said: it is permissible to use it during the day in Ramadaan and to smell it, except for bukhoor (incense) which should not be inhaled, because it has a substance which may reach the stomach and it is smoke.  Fataawa Islamiyyah, 2/128  If you find traces of this woman’s perfume spray in your throat, there is no sin on you in sha Allah. The point is that the fast is broken when something that has substance reaches the throat as a result of a deliberate action. This perfume does not have any substance, and you have no sin in the matter and are not doing anything deliberately. Allaah says (interpretation of the meanings):  “And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful” [al-Ahzaab 33:5]  “Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286] And Allaah knows best.

Is it permissible to sell by installments when the price of the product is increased?.

Praise be to Allah. Selling in installments means that you get the product sooner and pay all or part of the price later in known installments over a known period of time.  The importance of knowing the ruling on this matter:  Buying by installments is one of the issues where we should pay attention to finding out the rulings, because it has become very widespread in dealings on the individual and international level after the Second World War.  So companies and corporations buy products from the suppliers by installments, and they sell them to their customers by installments, such as cars, real estate and tools, etc.  One of the things that led to this becoming widespread is the fact that some of the banks also deal in such transactions, whereby the bank buys the product with cash and sells it to its customers by installments.   Ruling on buying by installments.  There is a text which states that it is permissible to buy by installments, which means buying a product and delaying payment.  Al-Bukhaari (2068) and Muslim (1603) narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) bought some food from a Jew to be paid for later, and put an iron shield in pledge for it.  This hadeeth indicates that it is permissible to make a purchase with delayed payment, and buying by installments is nothing other than buying with delayed payment; all it means is that the price is divided into amounts, each of which must be paid at a certain time.  There is no difference between the shar’i ruling on a case where the whole price is paid later at one time, or where the price is paid later at different times.  Al-Bukhaari (2168) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Bareerah came to me and said: “I drew up a contract of manumission with my master stating that I would pay nine waqiyaha, one waqiyah each year.” [A waqiyah is a weight of silver etc].  This hadeeth indicates that it is permissible to pay later in installments.  Even though the texts state that it is permissible to delay payment, there is no text which states that it is permissible to increase the price in return for that delay.  Hence the scholars differed concerning the ruling on this issue.  A few scholars said that it is haraam, on the grounds that it is riba. They said: because this is increasing the price in return for the deferment, and this is riba.  But the majority of scholars, including the four imams, were of the view that it is permissible.  The comments of the scholars of the four madhhabs concerning this include the following:  The Hanafi madhhab: “The price may be raised in return for delaying payment,” (Badaa’i’ al-Sanaa’i’, 5/187)  The Maaliki madhhab: “For more time some amount may be added to the price.” (Bidaayat al-Mujtahid, 2/108)  The Shaafa’i madhhab: “Five in cash is equivalent to six in deferred payment.” (al-Wajeez by al-Ghazaali, 1/85)  The Hanbali madhhab: “Delay add something to the price.” (Fataawa Ibn Taymiyah, 29/499).  They quoted evidence from the Qur’aan and Sunnah to support that, including the following:  1 – Allaah says (interpretation of the meaning):  “Allaah has permitted trading” [al-Baqarah 2:275] The general meaning of this verse includes all forms of trading, which includes increasing the price in return for delaying payment.  2 – Allaah says (interpretation of the meaning):  “O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent” [al-Nisa’ 4:29] The general meaning of this verse also indicates that trading is permissible if there is consent from both parties. If the purchaser agrees to pay a higher price in return for delaying payment, the transaction is valid.  3 – al-Bukhaari (2086) narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) came to Madeenah when they used to pay in advance the price of fruits to be delivered within two or three years. He said, “Whoever pays in advance the price of a thing to be delivered later should pay it for a specified measure at specified weight for a specified period.”  Bay’ al-salam (forward buying) is permissible according to the texts and scholarly consensus, and it is akin to purchase by installments. The scholars mentioned that the wisdom behind it is that it benefits the purchaser by reducing the price and the vendor by bringing him money sooner. This indicates that something may be added to the price in return for delaying payment, and that there is nothing wrong with this when buying and selling. See al-Mughni, 6/385.  4 – The actions of the Muslims indicate that it is permissible to increase the price in return for delaying payment, and none of them denounced that. So it became like consensus (ijma’) that this kind of transaction is permissible.  Shaykh Ibn Baaz was asked about the ruling on increasing the price in return for delaying payment, He said:  There is nothing wrong with this transaction because paying cash for the product is different from delaying payment. The Muslims are still doing such transactions and this is like consensus that it is permissible. Some scholars held an odd opinion and said that it is not permissible to increase the price in return for delaying payment, and they thought that this was a kind of riba, but this is a baseless view. It is not a kind of riba at all, because when the dealer sells the product to be paid for later, he agrees to the delay so that he may benefit from the increase in price, and the purchaser agrees to the increase so that he may take his time and because he is unable to pay the price in cash on the spot. So both of them benefit from this transaction. There is a proven report from the Prophet (peace and blessings of Allaah be upon him) which indicates that this is permissible; he commanded ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) to equip an army and he was buying one camel for two camels, to be handed over at a later date. Moreover this transaction comes under the general meaning of the verse in which Allaah says (interpretation of the meaning):  “O you who believe! When you contract a debt for a fixed period, write it down” [al-Baqarah 2:282]  This transaction is one of the permissible kinds of debt that are mentioned in this verse; it is also akin to forward buying (bay’ al-salam).  Fataawa Islamiyyah, 2/331  See Bay’ al-Tasqeet by Dr. Rafeeq Yoonus al-Masri  And Allaah knows best.

The zakaah for my wealth will fall due before the month of Ramadaan. Is it permissible for me to delay it until Ramadaan because paying zakaah in Ramadaan is better?.

Praise be to Allah.If the hijri year has passed on wealth that meets the nisaab (threshold for zakaah), it is obligatory to pay zakaah immediately; it is not permissible to delay it after it has become due if one is able to pay it.  Allaah says (interpretation of the meaning):  “And march forth [lit. hasten] in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious)” [Aal ‘Imraan 3:133] “Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers” [al-Hadeed 57:21]  Moreover, if a person delays that, he does not know what will happen to him. He may die leaving this obligation unfulfilled; fulfilling one's duty is obligatory.  Also the poor may be depending upon that, and if he delays it, the poor will remain needy and not have enough to meet their needs. See al-Sharh al-Mumti’, 6/197  The Standing Committee was asked about a man who possesses the nisaab in Rajab but wants to delay paying zakaah until Ramadaan. The committee replied:  It is obligatory for you to pay zakaah in Rajab in the year following the year in which you took possession of the nisaab. But if you want to pay it in Ramadaan of the year in which you took possession of the nisaab, paying it before the year has passed, that is permissible, if there is a valid need for it to be brought forward. But delaying it until the Ramadaan that comes after the year has passed and it has become due in Rajab is not permissible, because it is obligatory to pay it as soon as it becomes due.  Fataawa al-Lajnah, 9/392.  Whoever is obliged to pay zakaah and delays it with no valid shar’i excuse is sinning, because the evidence of the Qur’aan and Sunnah shows that zakaah must be paid as soon as it falls due.  According to another fatwa (9/398):  It is not permissible to delay paying zakaah after the year has passed, unless that is for a valid shar’i excuse, such as there being no poor people at the time when the year has passed, or not being able to get the zakaah to them, or because the money is not available, etc. But delaying it until Ramadaan is not permissible unless the period is very short, such as if the year will have passed in the second half of Sha’baan, in which case there is nothing wrong with delaying it until Ramadaan.