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Is there a hadith that supports Salat Ul-Tasaabeeh? If so, what is the reference?

Praise be to Allah.There are ahaadeeth concerning Salaat al-Tasaabeeh which are attributed to the Prophet (peace and blessings of Allaah be upon him), and which were classed as hasan by some of the scholars, but may scholars said that they are da’eef (weak) and that this prayer is not prescribed in Islam.  The Standing Committee was asked about Salaat al-Tasaabeeh, and they answered:  Salaat al-Tasaabeeh is a bid’ah (innovation) and the hadeeth concerning it is not proven, rather it is munkar. Some of the scholars mentioned it among the mawdoo’ (fabricated) ahaadeeth.  See Fataawa al-Lajnah al-Daa’imah, vol. 8, p. 163  Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options.  On this basis, people should not do this prayer. And Allaah knows best.  Fataawa Manaar al-Islam, 1/203

If I change my dress, do I break my wudu? Is there any difference in this rule between a woman and a man?

Praise be to Allah.Does changing clothes break wudu? Changing clothes does not break one’s wudu if the person is in a state of purity and does not do any of the things that break wudu. Men and women are the same in this regard.  What breaks wudu The things that break wudu are:  Any discharge from the front or back passage (urine, stools, wind, etc.), except for wind emitted from a woman’s front passage – that does not break wudu.  Emission of urine or stools from anywhere other than the urethra or anus.  Losing one’s mind, which may mean losing it altogether by losing one’s mental faculties, which is insanity, or by losing it temporarily for a certain length of time for some reason such as sleep, unconsciousness, intoxication, etc.  Touching one’s penis , because of the hadith of Basrah bint Safwan, who heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Whoever touches his penis, let him do wudu.” (Narrated by Abu Dawud, al-Taharah, 154. al-Albani said in Sahih Sunan Abi Dawud, no. 166, it is sahih)  Eating camel meat , because of the hadith of Jabir ibn Samurah, who said that a man asked the Prophet (peace and blessings of Allah be upon him), “Should we do wudu after eating camel meat?” He said, “Yes.” (Narrated by Muslim, al-Hayd, 539).  It should be noted that touching a woman’s body does not break one’s wudu , whether that is done with feelings of desire or otherwise, unless anything is emitted as a result of that touching.” (See al-Sharh al-Mumti’ by Ibn ‘Uthaymin, vol. 1, p. 219-250) (Fatawa al-Lajnah al-Daimah, vol. 5, p. 264) And Allah knows best.

In your numerous pages of disallowed matters you state that cupping is forbidden on certain days and allowed on others. I am not muslin but I am studying this religion and wanted to know exactly what cupping is.

Praise be to Allah.The rulings of Islam were revealed from Allaah, and Allaah has decreed that this religion is the final religion, and that our Prophet Muhammad (peace and blessings of Allaah be upon him) is the last of the Prophets. Allaah sent him to all of mankind and made the Qur’aan His miraculous Book until the Day of Resurrection. The Sunnah of the Prophet (peace and blessings of Allaah be upon him) is also revelation from Allaah.  It is no wonder that the Prophet (peace and blessings of Allaah be upon him) told us of things that were revealed to him from his Lord, and these include information about scientific matters that were unknown at that time. This is a miracle which serves as proof that he is a true Prophet. The Prophet (peace and blessings of Allaah be upon him) was not a doctor but he told of some things that have been confirmed by modern medicine to be true. The Prophet (peace and blessings of Allaah be upon him) did not have laboratories or x-rays, but he spoke of things which mankind did not know to be true until after they were tested in laboratories and seen under microscopes.  There are many examples of that, but this is not the place to discuss it in detail. Here we will limit our comments to cupping. We have already spoken of cupping and some of its benefits in the answer to question no. 21406 .  What is cupping? Cupping means letting out bad blood that is beneath the skin.  It is a kind of medical treatment:  It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “Healing is in three things: in the incision of the cupper, in drinking honey and in cauterizing with fire, but I forbid my ummah (nation) to use cauterization.”   Narrated by al-Bukhaari, 5356.  It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “If there is anything good in your medical treatments, it is in the incision of the cupper, drinking honey or in touching with fire when there is certainty that this will cure the disease, but I do not like to be cauterized.”  Narrated by al-Bukhaari, 5359; Muslim, 2205  The angels advised the Prophet (peace and blessings of Allaah be upon him) and his ummah to use cupping.  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I did not pass by any group of angels on the night of the Isra’ [the Prophet’s night journey when he was taken from Makkah to Jerusalem and back in the course of a single night], but all of them said to me, “You should use cupping, O Muhammad.”  Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 2263.  Our Prophet (peace and blessings of Allaah be upon him) was treated by means of cupping:  It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was treated with cupping when he was in ihraam [a special state of devotion at the time of pilgrimage to Makkah], and he was treated with cupping when he was fasting.  Narrated by al-Bukhaari, 1836.  Some of his companions stated that he was treated with cupping for a pain in the head, i.e. a “migraine”.  It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) was treated with cupping in his head for pain when he was in ihraam, at an oasis called Lahi Jamal.   And it was narrated from him that the Messenger of Allaah (peace and blessings of Allaah be upon him) was treated with cupping on his head when he was in ihraam for a migraine that he was suffering.  Narrated by al-Bukhaari, 5374.  It was narrated from Ibn Buhaynah that the Prophet (peace and blessings of Allaah be upon him) was treated with cupping on the way to Makkah when he was in ihraam, in the middle of his head.  Narrated by al-Bukhaari, 1739; Muslim, 1203.  Lahi Jamal is a place on the way to Makkah.  His companions were treated with cupping and they recommended it:  Muslim (2205) narrated that ‘Aasim ibn ‘Umar ibn Qataadah said:   Jaabir ibn ‘Abd-Allaah came to us and there was a man suffering from an abscess or a wound. He said, “What is wrong with you?” He said, “An abscess that is causing me pain.” He said, “O boy, bring me a cupper.” He said, “What will you do with a cupper, O Abu ‘Abd-Allaah?” He said, “I want to apply a cupping glass to him.” He said, “By Allaah, even if the flies land on me it hurts me, or if my garment touches me it hurts me.” When he saw how reluctant he was, he said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If there is anything good in your medical treatments, it is in the incision of the cupper, drinking honey or in touching with fire.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘But I would not like to be cauterized.’” Then he brought the cupper and made the incision, and his problem went away.  Recommendation of cupping on certain days of the month It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:  “The best days for cupping are the seventeenth, nineteenth and twenty first [of the months of the Islamic Hijri calendar]. I did not pass by any group of angels on the night of the Isra’ [the Prophet’s night journey when he was taken from Makkah to Jerusalem and back in the course of a single night], but all of them said to me, “You should use cupping, O Muhammad.”  Narrated by Ahmad, 3306. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1847.  Recommendation to avoid cupping on certain days of the week  What the questioner has read on our site appears in the book, “Things which are forbidden according to sharee’ah.”  It was narrated that Ibn ‘Umar said: The Messenger of Allaah (S) said: “Cupping on an empty stomach is better, and there is healing and barakah (blessing) in it. It improves clarity of mind and the memory. So use cupping with the blessing of Allaah on Thursdays, and avoid cupping on Wednesdays, Fridays, Saturdays and Sundays, and use cupping on Mondays and Tuesdays, for that is the day when Allaah relieved Ayyoob (Job) of his afflictions, and He smote him with those afflictions on a Wednesday. So no leprosy begins except on a Wednesday or the night of Wednesday.”  Narrated by Ibn Maajah, 3487. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 766.  Cupping in modern medicine Modern medicine has proven that cupping brings many benefits, and numerous books have been written about that, such as al-Dawa’ al-‘Ajeeb alladi shafa min Marad al-Qalb al-Qaatil wa’l-Shalal wa’l-Shaqeeqah wa’l-‘Uqum wa’l-Sarataan wa Marad al-Naa’oor al-Waraathi al-Haemophilia (The Amazing Cure that may heal fatal heart disease, paralysis, migraine, infertility, cancer and the genetic disease haemophilia). This is the most recent and most important book that has been published recently by the researcher ‘Abd al-Qaadir Yahya, which deals with the science of cupping.  This book is regarded as a scientific reference and medical dictionary that is unique in the world because of its excellent explanations and scientific evidence. It is divided into 12 chapters, covering 500 pages.  In the last chapter, he quotes clinical reports on the condition of some patients who recovered or whose condition improved with the application of cupping, by comparing the reports on their sickness before cupping and after cupping was applied. He also quotes the testimony of opinions of members of the Syrian medical team who took part in the research on cupping, who numbered 25 clinical and laboratory experts.  Details of the physical benefits of cupping 1 – Modern science has proven that cupping may be a cure for some heart diseases, some blood diseases and some liver diseases. In cases where the lungs have become swollen because of heart failure, when all means of treatment such as use of diuretics, tying the hands and feet to reduce the flow of blood to the heart have failed, releasing some of the blood by opening a vein may be essential, to bring about a rapid recovery from heart failure. Similarly in the event of a sudden rise in blood pressure accompanied by semi-consciousness and a loss of awareness of time and place, or accompanied by unconsciousness as a result of the sudden increase in blood pressure, releasing some of the blood by opening a vein may be a treatment for such cases. Similarly, for some liver diseases such as cirrhosis there may be no effective remedy apart from releasing some of the blood by opening a vein. There are also some blood diseases which are distinguished by overproduction of red blood cells and a high ratio of haemoglobin in the blood, which require releasing some of the blood by opening a vein, which is the most effective treatment in such cases, so as to avoid further complications. It is worth mentioning that an increase in red blood cells may be the result of living in the mountains at high altitude and a low ratio of oxygen in the air, or it may be the result of intense heat that has an obvious effect of increasing glandular excretions, which leads to an increase in the number of red blood cells. So releasing some of the blood by opening a vein is the appropriate treatment in such cases. Hence the Prophet (peace and blessings of Allaah be upon him) said: “The best of the remedies that you use is cupping.” Narrated by Ahmad, 11634; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1053. This is a view which is approved by science, as has recently been confirmed by scientific research.  Ref: al-‘I’jaaz al-‘Ilmi fi’l-Islam wa’l-Sunnah al-Nabawiyyah, by Muhammad Kaamil ‘Abd al-Samad.  It should be noted that the author used the word fasd (opening a vein, venesection) instead of hijaamah (cupping). It is well known that there is a difference between the two. Fasd (opening a vein) means taking blood from the veins, which is more like having a blood sample taken, and cupping means removing bad blood from beneath the skin.  2 – Ibn al-Qayyim al-Jawziyyah – who was well-versed in medicine – said:  Cupping on the upper back helps to relieve pain in the shoulder and throat. Cupping on the veins on the side of the neck is beneficial in relieving  diseases of the head and its parts such as the face, teeth, ears and eyes (and the nose and throat if applicable) which are caused by an excess of blood or corruption thereof, or by both.  Zaad al-Ma’aad, 4/55, 56  Al-Tirmidhi (2051) narrated that Anas said: The Messenger of Allaah (S) used to have cupping done on the veins on the side of the neck and the upper back.  We ask Allaah to make this answer beneficial for you, and we ask Allaah to open your heart to the truth and make it easy for you to do that which He loves and is pleased with.  And Allaah knows best.

I would like to know what is my relationship to my brother-in-laws (wife's brother) wife. She calls me brother and I treat her like my sister. Is this allowed in Islam. Please advice.

Praise be to Allah.It is not permissible for you to treat your wife’s brother’s wife as your sister, because she is not one of your mahrams. So it is not permissible for her to appear before you without proper hijab, and it is not permissible for you to be alone with her, or to shake hands with her, or to look at her, or to speak to her except from behind a screen, when there is no fear of fitnah (temptation). Allaah has forbidden the believing women to show their adornment except to specific people. Allaah says (interpretation of the meaning):  “…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. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31] You are not one of the people mentioned in the aayah, so this ruling does not apply to you. And Allaah knows best.  See also question no. 5538.

i have a retail bussiness,,which during there holiday i carry there goods,,like christmas decoration,,mothers day,,easter,, holloween,,ect,,is this harram,, i use to own a supermarket once i sold it and i didnt want to get in to that again cause sold beer and pork..   also brother i hope you dont mind mentioning some of the iteams i sale,,tell me if its harram condoms,,ceramic figurs,cigarettes,lottery ,, medcine some containe alchole,,or the gel tablets,,candy that may or my not have any harram in it, toothpaste,,some of these items are harram for us to use but can it be sold to the kafir since they the only customers.

Praise be to Allah.You have done well not to sell things that Allaah has forbidden such as beer and pork. We ask Allaah to bless you with a halaal provision and to compensate you with good.  With regard to the things you asked about, the details are as follows:  1 – It is not permissible for a Muslim to take part in the festivals of the kuffaar, such as Christmas and Easter, or to sell the things that will help them in that, because Allaah says (interpretation of the meaning):  “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa'idah 5:2] The same applies to innovated festivals such as Mother’s Day. It is not permissible to sell anything that may help them to celebrate it.  2 – The basic ruling is that it is permissible to use and sell condoms, unless the vendor knows or thinks it most likely that they will be used for haraam purposes, in which case it is not permissible to sell them.  The basic principle concerning that – as Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said – is: “Every garment which one thinks will most likely be used for sinful purposes, it is not permissible to sell it or sew it for one who will use it for sinful and wrongful purposes.” (Sharh al-‘Umdah, 4/386)  This does not apply only to clothes, rather it is general and applies to everything that may be bought or sold.  3 – It is haraam to sell tobacco and lottery tickets, and every product which is known to involve something that is haraam.  It says in a fatwa issued by the Standing Committee (13/55): “It is not permissible to deal in tobacco or any haraam things, because they are khabaa’ith (evil and filthy things), and because of the physical, spiritual and financial harm they cause.”  With regard to the lottery, it is the essence of gambling. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This method which the questioner mentions, whereby a person buys a ticket and if he is lucky, as he says, he will win a large amount, in included under the heading of gambling of which Allaah says (interpretation of the meaning):  “O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for offering sacrifices to idols, the 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. 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? And obey Allaah and the Messenger (Muhammad), and beware (of even coming near to drinking or gambling or Al‑Ansaab, or Al‑Azlaam) and fear Allaah. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way” [al-Maa'idah 5:90-92] This gambling – which includes every transaction in which the person will end up either losing and winning, but he does not know whether he will be a winner or a loser – is all haraam; indeed it is one of the major sins.  It is obvious that it is something abhorrent when we realize that Allaah has mentioned it in conjunction with idol-worship, alcohol and al-azlaam (arrows used for seeking luck or decision – a kind of fortune-telling).  (Fataawa Islamiyyah, 4/441).  We should note that everything which it is forbidden to do or to use, it is also forbidden to sell, because the Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews; animal fat was forbidden to them, so they sold it and consumed its price. When Allaah forbids a thing He also forbids its price.” (Narrated by Ahmad and Abu Dawood, 3026; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5107).  4 – It is not permissible to make images of animate beings, whether humans, birds or animals. If that is a three-dimensional image it is even more forbidden.  On this basis, it is not permissible to sell any of these figures made of ceramic etc., if they are of this nature.  But if they are images of inanimate things such as mountains and other natural scenes, there is nothing wrong with making them and selling them.  It says in Fataawa al-Lajnah al-Daa’imah, 13/73: “Buying and selling images of animate beings is haraam because it was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.’ (Agreed upon). That is because it may lead to exaggeration concerning the people depicted, as happened among the people of Nooh… and because of many other texts which also state that it is haraam to make images and to use images of animate beings.”  5 – With regard to medicines that contain alcohol, if the amount of alcohol contained is large and may cause intoxication if a person drinks a large amount of the medication, then this medication counts as alcohol and it is haraam to use it or sell it. But if the amount of alcohol is little and will not cause intoxication no matter how much is drunk, then it is permissible to use it and sell it.  It says in a fatwa issued by the Standing Committee concerning the sale of perfumes that contain alcohol: “If the amount of alcohol in the perfume reaches the level where it will cause intoxication if a lot of that perfume is drunk, then drinking that perfume is haraam, dealing in it is haraam, and that applies to all kinds of uses, because it is alcohol, whether it is a lot or a little. But if the thing with which the perfume is mixed, such as alcohol, does not reach the level where drinking a lot of it will cause intoxication, then it is permissible to use it and deal in it, because the Prophet (peace and blessings of Allaah be upon him) said: ‘Whatever causes intoxication in large amounts, a little of it is haraam.’” (Fataawa al-Lajnah al-Daa’imah, 13/54)  6 – Whatever it is haraam for a Muslim to use, it is also haraam for him to sell it to either Muslims or kaafirs, because the kaafirs are also addressed by the rulings of sharee’ah, including rulings on minor issues, according to the view of the majority of scholars, and what is forbidden for Muslims is also forbidden for them. So it is not permissible to sell them alcohol or pork, or anything else which is proven to be forbidden in our religion, even if we assume that it is permitted to them in their religion, because the sharee’ah of Islam abrogates and corrects the laws that came before it.  It says in Fataawa al-Lajnah al-Daa’imah 13/49:  Question: Is it permissible to deal in alcohol and pork if one does not sell them to a Muslim?  Answer: It is not permissible to deal in that which Allaah has forbidden, whether that is food or other things, such as alcohol and pork, even if one is dealing with kaafirs, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah forbids a thing, He also forbids its price.” (Narrated by Ahmad, no. 2564; Saheeh al-Jaami’, 5107). And because the Prophet (peace and blessings of Allaah be upon him) cursed alcohol and the one who drinks it, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who squeezes out the juice and the one for whom it is squeezed out.” (narrated by al-Tirmidhi, 1295; Saheeh al-Tirmidhi, 1041).

The Qur'an (4:11)allocates women half a man's share in inheritance. I presume that the rule that prescribes that women should inherit half a man's share is based on the injunction in the Qur’an(4:34)that men should maintain women. My question is this: what happens if the woman (and not the man) in the family is the main breadwinner? Or, what happens if both the husband and the wife are joint breadwinners? Does this rule then still apply?

Praise be to Allah.and blessings and peace be upon the Messenger of Allaah.  The female takes half the share of a male in inheritance regardless of whether she works and spends on the household or not, because this is the ruling of Allaah. Allaah says (interpretation of the meaning):  “Allaah commands you as regards your children’s (inheritance): to the male, a portion equal to that of two females” [al-Nisa’ 4:11] This means that if a man and woman are co-heirs, then the male’s share is equal to that of two females. An exception is made when uterine brothers and sisters (related through the mother) inherit, in the case of kalaalah, which is mentioned in the passage (interpretation of the meaning):  “If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third” [al-Nisa’ 4:12] The word kalaalah refers to a case where the deceased leaves behind no ascendants or descendents; if he has brothers and sisters through his mother (uterine siblings), then each male receives a share equal to that of one female. Al-Qurtubi (may Allaah have mercy on him) said: “There is consensus on this among the scholars; in the laws of inheritance there is no case where males and females receive equal shares except in the case of uterine siblings”.  Because of the importance of inheritance, Allaah explained the ruling on how the estate is to be divided Himself, and He did not leave the matter to human reasoning or interpretation. Hence Allaah concluded this aayah with the words (interpretation of the meaning):  “(these fixed shares) are ordained by Allaah. And Allaah is Ever All‑Knower, All‑Wise” [al-Nisa’ 4:11] Allaah comments on the rulings of inheritance by saying (interpretation of the meaning):  “These are the limits (set by) Allaah (or ordainments as regards laws of inheritance), and whosoever obeys Allaah and His Messenger (Muhammad) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. And whosoever disobeys Allaah and His Messenger (Muhammad), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment” [al-Nisa’ 4:13-14] From this it may be known that there is no room for changing or altering these rulings, or to suggest something different, because they came from Allaah, the All-Knowing, All-Wise, Who does not do the slightest injustice to mankind, and Who is more compassionate towards His slaves than a mother to her child.  Some scholars have sought to explain the reason behind giving males more than females in inheritance by referring to the verse (interpretation of the meaning):  “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisa’ 4:34] They said that because the man is obliged to spend on the woman, and on her children and servants, and she is spared that obligation, so it is appropriate that his share should be greater than hers.  This is one of the obvious reasons, no doubt. The great scholar al-Shanqeeti (may Allaah have mercy on him) said in Adwaa’ al-Bayaan: “because the one who in charge of another and spending money on him will always have his money decreasing, and the one who is being looked after and on whom the money is spent is expected to have more. The wisdom of giving precedence to the one on whose money more demands are made over the one whose money is expected to increase is to make up for the expenses of the former. This is sound reasoning.” (1/308).  It should be noted that Islam preceded all the customs and laws in honouring women and treating them fairly, and allowing them financial independence, whereas European women were, until recently, denied the authority to own anything!  With regard to what is mentioned in the question about a woman who spends on the household or contributes to the household expenses, the answer is that women are not required to do that, and they can refuse to work or refuse to spend their money that they have earned themselves, and ask their husband to spend on them and provide accommodation for them and their children. If the husband refuses to fulfil this right, then she may ask for a divorce. But if she agrees to spend on him and share the household expenses, then this is a good deed on her part for which she will be rewarded. But it is not obligatory for her to do that, and it has no effect on her share of inheritance.  It should also be pointed out that this wife may take half the estate of her father or mother, if she has no brothers, or she may inherit from her brother or sister, in addition to whatever she is entitled to from her husband’s estate after he dies.  And her husband may be in the opposite situation, I mean that he may inherit a small amount from the estate of his father, mother or brothers, or he may not inherit anything. The point is that the words “to the male, a portion equal to that of two females” have to do with males and females among the children of the deceased; they do not apply to the husband and wife, as each of them have independent sources from which they may inherit.  And Allaah knows best.

Is stealing from the kuffar haram if you live in a kaafir country? The person I'm thinking of is certainly not starving or in need of the things that he steals. It is also rather safe to live as a muslim in this country and the oppression is not grave.

Praise be to Allah.No one is unaware of the fact that stealing is a major sin, for which Allaah has enjoined the punishment of having the hand cut off. Sharee’ah makes no distinction between the wealth of a male and the wealth of a female, or between the wealth of a minor and the wealth of an adult, or between the wealth of a Muslim and the wealth of a kaafir. The only exception made by sharee’ah is the wealth of kaafirs who are waging war against the Muslims.  The Muslim should be a good example of trustworthiness, honouring agreements and good character. When Muslims have had such characteristics, this has been the cause of many kaafirs entering Islam, because they saw the beauties of Islam and the good character of its people.  The Muslim who regards the kaafirs’ wealth as permissible, whether he is in a Muslim country or in a kaafir country, is doing the kaafirs a great favour and helping them to distort the image of Islam and Muslims; he is thereby helping those who are launching attacks against Islam.  When a Muslim enters a kaafir country, it is as if he entering into a peaceful agreement with them – which is the visa which is given to him to enable him to enter their country – so if he takes their wealth unlawfully, then he is breaking that agreement, in addition to being a thief.  The wealth that he steals from them is haraam. It was narrated that al-Mugheerah ibn Shu’bah kept company with some people during the Jaahiliyyah. He killed them and took their wealth, then he came and entered Islam. The Prophet (peace and blessings of Allaah be upon him) said: “As for your Islam, I accept it, and as for the wealth, I have nothing to do with it.” According to a report narrated by Abu Dawood, “As for your Islam, we accept it, and as for the wealth it is obtained through treachery, and we have no need of it.” (Narrated by al-Bukhaari, 2583; Abu Dawood, 2765; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2403). Al-Haafiz Ibn Hajar said:  The phrase “and as for the wealth, I have nothing to do with it” means, I will not touch it because it was obtained through treachery. What we learn from this is that it is not permissible to take the wealth of the kuffaar by treachery when they have trusted you and granted you safety, because when people accompany one another (when travelling), they do so on the basis of mutual trust, and that trust should not be betrayed, whether the other person is a Muslim or a kaafir. The wealth of the kuffaar is only permissible in the case of combat and war. Perhaps the Prophet (peace and blessings of Allaah be upon him) let him keep the wealth in the hope that the people of its owner might become Muslim, then he could return their wealth to them.  Fath al-Baari, 5/341  Al-Shaafa’i (may Allaah have mercy on him) said: When a Muslim enters dar al-harb (the non-Muslim lands) on peaceful terms, and finds himself in position to take something of their wealth, it is not permissible for him to take it, whether it is a little or a lot, because if he is safe from them, they should be safe from him, and because it is not permissible for him to take anything from them when they have given him safety except what it is permissible for him to take from the wealth of the Muslims and ahl al-dhimmah (non-Muslims living under the protection of the Muslim state). Wealth may be forbidden for a number of reasons: If the owner is a Muslim if the owner is (a non-Muslim) living under the protection of the Muslim state if the owner is one with whom there is a peace deal, until the deal expires; such people are considered to be like ahl al-dhimmah as far as the sanctity of their wealth is concerned, until the deal expires.  Al-Umm, 4/284  Al-Sarkhasi (may Allaah have mercy on him) said: It is not right for a Muslim who is on peaceful terms with them to betray them, because betrayal is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “Every betrayer will have a banner by his backside on the Day of Resurrection, by which his betrayal will be known.” If he betrays them and steals their wealth, and brings it to the Muslim lands, it is not right for a Muslim to buy from him if he knows about that, because he has obtained it in an evil manner, and buying from him is encouraging him in that, which it is not right for the Muslim to do. The basic principle in this matter is the hadeeth of al-Mugheerah ibn Shu’bah (may Allaah be pleased with him), when he killed his companions and brought their wealth to Madeenah and became Muslim, and asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to take the khums of his wealth, and he said, “As for your Islam, we accept it, and as for the wealth it is obtained through treachery, and we have no need of it.”  Al-Mabsoot, 10/96  And Allaah knows best.

Some people plant things such as Indian fig trees (Opuntia ficus-indica) on graves, based on the claim that the Prophet SAWS (peace and blessings of Allah be upon him) put that on the graves of two of his companions. What is the ruling on that?.

Praise be to Allah.It is not permissible to plant trees on graves, whether they are Indian fig trees or any other kind, or to sow barley or wheat or anything else on them, because the Messenger did not do that to graves, and neither did the Rightly Guided Caliphs who succeeded him (may Allah be pleased with them).  With regard to what he did to the two graves when Allah showed him the torment of their occupants, by planting palm stalks on them, this was something that was for those two graves only, because he did not do that with any other graves. The Muslims have no right to make up new acts of worship that are not prescribed by Allah, because of the hadeeth mentioned and because Allah says (interpretation of the meaning):  “Or have they partners with Allah (false gods) who have instituted for them a religion which Allah has not ordained?” [al-Shoora 42:21] Majmoo’ Fatawa al-Shaykh Ibn Baz, 5/407  See also question no. 48958 .

Is it haram for someones wife to read quran next to her husband?

Praise be to Allah.It is permissible for a wife to read Qur’aan next to her husband and vice versa. What is haraam is to read Qur’aan when in a state of janaabah (impurity following sexual activity).   See Question no. 10672.  And Allaah knows best.

There is a person who prays with the congregation in the mosque, but he always prays on his own despite the fact that there are empty spaces in the rows where he could pray. What is the ruling on his prayer, noting that he always does that?.

Praise be to Allah.Praying in congregation is one of the greatest outward symbols of our faith. We have already stated that the most correct view, based on the evidence, is that it is obligatory. See question no. 120 With regard to the prayer of one who prays alone behind the last row, if there is space for him in the row, the scholars differed as to whether his prayer is valid. Imam al-Tirmidhi (may Allah have mercy on him) said: Some of the scholars regarded it as invalid for a man to pray on his own behind the row. They said that he should repeat the prayer if he prayed behind the row on his own. This was also the view of Ahmad and Ishaaq.  He also narrated this view from Hammaad ibn Abi Sulaymaan, Ibn Abi Layla and Wakee’.  And he said: Some of the scholars said that his prayer is good enough if he prays behind the row on his own. This is the view of Sufyaan al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.  The more correct view, which is that of Imam Ahmad and other scholars, is that it is not permissible for a person to pray on his own behind the row if it is possible for him to stand in the row; if he does that (i.e., stands on his own behind the row) then his prayer is invalid and he has to repeat it.  This is indicated by the hadeeth narrated by Abu Dawood (682), al-Tirmidhi (230) and others, according to which a man prayed on his own behind the row and the Messenger of Allah (peace and blessings of Allah be upon him) commanded him to repeat the prayer. Classed as saheeh by al-Albaani in al-Irwa’.  Al-Mubaarakfoori (may Allah have mercy on him) said: This indicates that prayer offered standing on one's own behind the row is not valid, and that whoever prays on his own behind the row has to repeat his prayer. End quote.  That is also indicated by the hadeeth narrated by Ahmad (15862) and Ibn Maajah (1003), according to which ‘Ali ibn Shaybaan came in a delegation to the Messenger of Allah (peace and blessings of Allah be upon him). He said: we prayed behind the Prophet (peace and blessings of Allah be upon him), and he saw out of the corner of his eye a man who did not make his back straight when he bowed and prostrated. When the Messenger of Allah (peace and blessings of Allah be upon him) had finished praying, he said: “O Muslims, there is no prayer for one who does not make his back straight when he bows and prostrates.” And he saw a man praying behind the row, so he waited until the man had finished, then the Messenger of Allah (peace and blessings of Allah be upon him) said to him: “Repeat your prayer, for there is no prayer for a man who stands alone behind the row.” Classed as saheeh by Saheeh Ibn Maajah.  Al-Sindi (may Allah have mercy on him) said in his commentary on Ibn Maajah: The apparent meaning of this hadeeth is that the prayer of one who does that is invalid.   Al-San’aani (may Allah have mercy on him) said:  This indicates that the prayer of one who prays behind the row on his own is invalid, because this is the apparent meaning of the hadeeth.  Al-Nakha’i and Ahmad were also of the view that such a prayer is invalid. Al-Shaafa’i regarded this hadeeth as da’eef (weak) and said: If this hadeeth were proven to be sound I would follow it. Al-Bayhaqi said: The best idea is to avoid doing that because this report is proven to be sound. End quote.  Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: what is the ruling on praying behind the row on one's own?   He said: It is not permissible to pray behind the row on one's own and that prayer is not valid, according to the most sound scholarly view. This is the well known view of Ahmad (may Allah have mercy on him), although there is another view reported from him which says that it is valid. The view that the prayer of a person who stands on his own behind the row is valid is the view of the other three imams, Maalik, Abu Haneefah and al-Shaafa’i.  But the more correct view is that it is not valid to pray behind the row on one’s own, unless there is no room to stand in the row. If the row is full and a person prays behind the row standing on his own and following the imam, then he is excused, and one is not obliged to do something that one is unable to do, as was stated by the scholars (may Allah have mercy on them). Fataawa al-Shaykh, 15/193  In order for the one who does this action that has been asked about to understand the seriousness of it, you should know that some of the scholars are the view that the prayer of the one who prays on his own behind the row is invalid in all cases, even if he cannot find a space in the row. It says in Fataawa al-Lajnah al-Daa’imah: If a man enters the mosque and the iqaamah for prayer has been given and the row is full, he should try to enter the row. If he cannot do that then he should join the imam and stand on his right. If he cannot do that then he should wait for someone else to come with whom he can form a new row. If no one else comes then he should pray on his own after the congregational prayer finishes.   The same details were mentioned in another answer given by the Committee, in which it says that it is not sufficient to stand next to boys if they are under the age of discernment. They said: with regard to standing next to boys, if they have reached the age of discernment then standing next to them is valid, but if they have not reached the age of discernment then the ruling is the same as that on one who stands on his own behind the row, and the prayer of one who stands on his own behind the row is not valid, because the Prophet (peace and blessings of Allah be upon him) said: “There is no prayer for one who stands on his own behind the row.” See Fataawa al-Lajnah, 8/6-7  Undoubtedly the situation which you have asked about goes completely against the wisdom behind prayer in congregation. Anyone who has the slightest understanding of the aims and purposes of sharee’ah would reject this. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, after quoting the two ahaadeeth which are stated as evidence that the prayer of one who prays on his own behind the row is invalid:  More than one of the scholars of hadeeth have classed these two hadeeths as saheeh, and their isnaads are strong. Indeed, in many cases those who disagree with them rely on reports that have weaker isnaads than these two. There is nothing in these two hadeeths that goes against the basic principles of Islam, rather what is in them is what is implied by the well known texts and the basic principles, because prayer in congregation is called jamaa’ah because it brings together (ijtimaa’) the worshippers in doing something at the same time and in the same place. If they cancel out that unity of time or place, such as if all or some of them were to stand in front of the imam, or to keep far back from him with no excuse, that is forbidden according to scholarly consensus. Similarly if they were to be scattered instead of standing together, this is something which is most emphatically forbidden. Rather they are commanded to stand firmly and closely together, and the Prophet (peace and blessings of Allah be upon him) commanded them to make the rows compact, straight and close together, and to fill all the gaps, starting from the front row. This is all aimed at joining them together in the best way possible.  If forming rows was not obligatory, then it would be permissible for one person to stand behind another and so on. Everyone knows that this is not the way that Muslims pray. If that were permissible then the Muslims would have done it, even if only once. The same would apply if they made the rows uneven, with one standing ahead of another and one standing back from another. But that is something that the Prophet (peace and blessings of Allah be upon him) forbade.  If they pray in front of the imam, this is better than praying without organized rows. If the majority of scholars say that praying ahead of the imam is not correct, either in all cases or if there is no excuse, how could prayer be valid without having properly organized rows?  Study of the original sources shows that it is obligatory to pray in rows, and that the prayer of one who stands alone is not valid, as it says in these two hadeeths. If any scholar disagreed with that, then undoubtedly this Sunnah did not reach him in a trustworthy report; he may not have heard it at all, or he may have thought that the hadeeth was da’eef (weak), as some of them said. Majmoo’ Fataawa Shaykh al-Islam, 23/393-395  Try to offer advice to this brother who is doing this, and tell him of the Sunnah of the Prophet (peace and blessings of Allah be upon him), and the fact that he forbade doing such things. But your advice must be given in a kind and gentle manner, choosing the circumstances in which you hope that your advice will be accepted. May Allah help us and you to do that which He loves and which pleases him.

I have a member of my family who believes in reincarnation which is a view I strongly oppose. What is the Muslim explanation behind this, as I wish to correct them (they have fallen from the faith and this may help)?

Praise be to Allah.What is reincarnation? What is meant by reincarnation or the transmigration of souls is that when the body dies, the soul moves to another body, where it will be happy or miserable as a result of its previous actions, and thus it moves from one body to another.  Ruling on reincarnation  This is one of the falsest of false beliefs, and one of the worst forms of disbelief in Allah , His Books and His Messengers. For belief in the Hereafter, the Reckoning, Paradise and Hell is among the things that are well-known in the teachings of the messengers and in the words of the Books which were revealed to them. Belief in reincarnation is tantamount to disbelief in all of that.  Resurrection in the Quran  The Islamic understanding of the Resurrection is stated clearly in the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him). For example, Allah says (interpretation of the meaning]:  “Everyone shall taste death. Then unto Us you shall be returned.” [al-'Ankabut 29:57] “To Him is the return of all of you. The Promise of Allah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve.” [Yunus 10:4]  “The Day We shall gather the Muttaqun (the pious) unto the Most Gracious (Allah), like a delegation (presented before a king for honour). And We shall drive the Mujrimun (polytheists, sinners, criminals, disbelievers in the Oneness of Allah) to Hell, in a thirsty state (like a thirsty herd driven down to water).” [Maryam 19:85-86] “Verily, He knows each one of them, and has counted them a full counting.  And all of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender).” [Maryam 19:94-95] “Allah! La ilaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt.” [al-Nisa 4:87] “The disbelievers pretend that they will never be resurrected (for the Account). Say (O Muhammad): Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did; and that is easy for Allah.” [al-Taghabun 64:7]  And there are other clear and unambiguous verses. Resurrection in the Sunnah There are innumerable references in the Sunnah which mention and confirm the Resurrection, and give details concerning it. For example, the Prophet (peace and blessings of Allah be upon him) said: “You will be resurrected barefoot, naked and uncircumcised.” Then he recited (interpretation of the meaning): “As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it” [al-Anbiya 21:104]. (Then he said:) “And the first one to be clothed on the Day of Resurrection will be Ibrahim…” (Narrated by al-Bukhari, 3100; Muslim, 5104)  And the Prophet (peace and blessings of Allah be upon him) said: “In man there is a bone which will not be consumed by the earth, and from it he will be regenerated on the Day of Resurrection.” They asked, “What bone is that, O Messenger of Allah?” He said, “The tailbone (coccyx).” (Narrated by Muslim, 5255) And he said: “The sun will be brought close to mankind on the Day of Resurrection until it will be as close to them as a ‘mil’.” Salim ibn ‘Amir [one of the narrators of this hadith] said: “By Allah, I do not know whether by ‘mil’ he meant a distance on land (a mile) or the stick with which kohl is applied to the eyes. The Prophet (peace and blessings of Allah be upon him) said: “Then the people will be submerged in sweat according to their deeds; some will be in sweat up to their ankles, some up to their knees, some up to their groin and some up to their jaws.” He said: and the Messenger of Allah (peace and blessings of Allah be upon him) pointed to his mouth. (Narrated by Muslim, 5108)  And he said: “I will come to the gate of Paradise on the Day of Resurrection and ask for it to be opened. The gatekeeper will ask, ‘Who are you?’ I will say: ‘Muhammad.’ He will say, ‘I was commanded not to open it for anyone before you.’” (Narrated by Muslim, 292)  And there are other similar ahadith.  The idea of the transmigration of souls is a rejection of these texts and a denial of the Resurrection. Does the soul move to another body? The Islamic teachings concerning torment or blessing in the grave and the questioning of the two angels clearly prove that the soul of man does not move to another body, rather it and the body experience torment or blessing, until mankind will be gathered to their Lord. Imam Ibn Hazm (may Allah have mercy on him) said:  “It is sufficient refutation of their idea to note that there is consensus among all Muslims that they are disbeleivers and that those who believe in this idea are following something other than Islam, and that the Prophet (peace and blessings of Allah be upon him) taught something other than this.” (al-Fisal fi’l-Milal wa’l-Ahwa wa’l-Nihal, 1/166) The belief that the body will perish and will not be restored to experience blessing or punishment is a means that leads man to indulge in desires, wrongdoing and evil. This is what the Shaytan wants for those who follow this corrupt belief, in addition to pushing them further into kufr when he makes them believe in this false idea.  What you must do is to advise this person and remind him of the words of Allah and the words of His Messenger (peace and blessings of Allah be upon him), and call him to repent from this disbelief. If he repents and turns to Allah, all well and good, otherwise keep away from him and warn others against listening to him, and tell people that you reject his beliefs, lest people be deceived by him.  And Allah knows best.

One of the Sunnahs of the fitrah is to remove the armpit hair and pubic hair. Can a woman remove hair from the arms and legs, knowing that this is difficult for the woman? If the husband asks his wife to do that and she refuses because of the pain it causes her and because it takes too much time, what is the Islamic view on that? Is it permissible for her to do that by going to a salon?.

Praise be to Allah. Firstly: the hair on the arms and legs is something about which sharee’ah does not say anything. If sharee’ah does not say anything about a matter, it is allowable. It does not come under the same heading as the hair which we are commanded or recommended to remove, and it does not come under the heading of the hair which we commanded to leave alone – such as the hair on a woman’s head and the eyebrows.  Because sharee’ah does not say anything about it, the scholars differed concerning it. Some of them said that it is not permissible to remove it, because removing it is changing the creation of Allaah, and Allaah tells us that the Shaytaan said:  “ ‘and indeed I will order them to change the nature created by Allaah’” [al-Nisa’ 4:119 – interpretation of the meaning] Others said that it is permissible to remove it because it is one of the things concerning which sharee’ah did not say anything, so the ruling is that it is permissible, since whatever sharee’ah did not say anything about in the Qur’aan or Sunnah is allowable, as it says in the hadeeth: “What is halaal is that which Allaah has permitted in His Book, and what is haraam is that which Allaah has forbidden in His Book, and whatever He has not said anything about is allowable.” Narrated by al-Tirmidhi, 1726; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.  The view that it is permitted is the view favoured by the Standing Committee, and also by Shaykh Ibn ‘Uthaymeen. See Fataawa al-Mar’ah al-Muslimah, 3/879; Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/q. 64.  See also questions no. 9037, 742, 451.  Secondly: It is mustahabb for husband and wife to make themselves look good for one another, because Allaah says (interpretation of the meaning):  “and live with them honourably” [al-Nisa’ 4:19]  “And they (women) have rights similar (to those of their husbands) over them to what is reasonable” [al-Baqarah 2:228] It is customary for spouses to make themselves look good for one another. If the husband tells his wife to make herself look good for him, then it becomes obligatory for her to do so, because that is his right and because obeying the husband in that which is good and proper is obligatory for her. Al-Mawsoo’ah al-Fiqhiyyah, maadat al-tazayyun, 11/271.  Based on this, if the husband tells his wife to remove the hair on her arms and legs, and that will not cause her any harm or involve her doing something haraam, then it is obligatory for her to do that. The husband should forego his right to ask his wife to do that if she convinces him that this causes her hardship or she does not want to do it and so on.  Thirdly: with regard to going to a salon to do this, there is nothing wrong with that, so long as the following conditions are met:  1-That should be done by a woman, with no men present. The place should also be one where the people can be trusted, especially nowadays when cameras etc are readily available and many people are corrupt. 2-The women should not see any part of her ‘awrah such as the thighs. It should be limited only to the arms and lower legs as Shaykh al-‘Uthaymeen said (al-Liqa’ al-Shahri, q. 278) 3-The salon should not be a place where ‘awrahs are uncovered. The scholars have stated that it is haraam for a woman to enter public baths because they are places where ‘awrahs are uncovered. Al-Albaani (may Allaah have mercy on him) said: The public baths are definitely haraam for women. It was narrated that Abu Maleeh said: Some women from Syria entered upon ‘Aa’ishah (may Allaah be pleased with her) and she said: “Who are you?” They said: “From the people of Syria.” She said: “Perhaps you are from al-Koorah where women enter the public baths?” They said: “Yes.” She said: “I heard the Prophet (peace and blessings of Allaah be upon him) say: ‘There is no woman who takes off her clothes anywhere but in her own house, but she has torn (the veil of modesty) between her and Allaah.’” Narrated by the authors of the four Sunans, and its isnaad is saheeh according to the conditions of al-Saheehayn. Tamaam al-Minnah 130). And Allaah knows best.

I am a muslim that converted about three years ago. I am still learning and I have a question. I have been told that if I had sex after I converted I would not be able to islamically get married under the ways of islam. I wanted to know if this is true and if it is, is there any way to correct the deed that I am so very sorry for.

Praise be to Allah.The one who has committed zina (fornication or adultery) has to repent, because zina is one of the major sins which are forbidden in Islam and for which a stern warning is issued to the one who does them. Allaah says (interpretation of the meaning):  “And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace” [al-Furqaan 25:68-69] The punishment must be carried out in this world on the one who has committed zina (fornication or adultery), as Allaah says (interpretation of the meaning):  “The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment” [al-Noor 24:2] It was narrated in a hadeeth from the Prophet (peace and blessings of Allaah be upon him): “Receive (teaching) from me, receive (teaching) from me. Allaah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female, (they should receive) one hundred lashes and banishment for one year. And in the case of a married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.” (Narrated by Muslim, al-Hudood, 3199). Allaah has forbidden the believers to marry a person who commits zina, whether man or woman. Allaah says (interpretation of the meaning):  “The adulterer — fornicator marries not but an adulteress — fornicatress or a Mushrikah; and the adulteress –fornicatress, none marries her except an adulterer — fornicater or a Mushrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely, he is either an adulterer — fornicator, or a Mushrik (polytheist, pagan or idolater). And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer — fornicator, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress)]. Such a thing is forbidden to the believers (of Islamic Monotheism)” [al-Noor 24:3] If the one who has committed zina repents to Allaah, truly and sincerely, then Allaah will forgive him or her, and overlook the sin. Allaah says, after mentioning the warning to those who commit zina:  “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 – interpretation of the meaning] If the person repents sincerely, then it becomes permissible for him or her to get married, after they give up this sin.   Shaykh Muhammad ibn Ibraaheem was asked about the ruling on getting married to a woman who has committed zina. He said: “it is not permissible to marry the woman who has committed adultery until she repents… if a man wants to marry her, he has to be sure that she is not pregnant, by waiting until she has a period before he does the marriage contract with her. If she is pregnant, then it is not permissible for him to marry her until she has given birth.”  See al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 2/584

Ech time i make wudoo ,i keep getting this uncomfortable feeling in my vagina and anus.I dont exactly pass wind , but nevertheless , i feel some sort of wind inside the private parts , which do not leave the private parts.Because of this ,should i keep repeating my wodoo.It is very difficult for me , as i continually get this problem , and i do my wuzzu at least 5 timess b4 praying just one of my salats.Does this uncomfortable feeling break my wuzu.?

Praise be to Allah.A person should not stop praying unless he is certain that something has come out of him, He should not pay attention to these whispers because they come from the Shaytaan. Hence al-Bukhaari (may Allah have mercy on him) gave one chapter (of his Saheeh) the title, “One should not do wudoo’ based on doubt until one is certain,” in which is narrated the hadeeth of ‘Abbaad ibn Tameem from his paternal uncle, that a man complained to the Messenger of Allah (peace and blessings of Allah be upon him) that he imagined that he felt something whilst praying. He said: “Do not stop (praying) unless you hear a sound or notice a smell.” (al-Wudoo’, 134). None of these whispers and thoughts break one’s wudoo’.  But if a person is certain that something has come out of him, then in this case his wudoo’ is broken. If a person is faced with such whispers, he has to ignore them and assume that he is taahir (pure), because if he thinks too much about this matter, the whispers will persist.  With regard to wind emitted from a woman’s vagina, this does not break wudoo’. The Standing Committee was asked about wind being passed from a woman’s vagina during prayer. They replied that this does not break wudoo’ because it does not come from an impure site, unlike wind that comes from the anus.

When entering the masjid while the adhan is being called should I wait to perform the 2 rakahs sunnah salat for entering the mosque until the end of the adhan or perform it while the adhan is being called?

Praise be to Allah.“It is preferable for him to repeat after the muezzin, then make du’aa’ after that as narrated (in the Sunnah), then pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”). But some of the scholars made an exception in the case of one who enters the mosque when the muezzin is calling the second adhaan on Friday. In this case he should pray Tahiyyat al-Masjid so that he can then listen to the khutbah. Their basis for saying that was that listening to the khutbah is obligatory (waajib) whereas repeating after the muezzin is not obligatory, so observing that which is obligatory takes prioirty over observing that which is not obligatory.”  (Fatawa Arkaan al-Islam by Ibn ‘Uthaymeen, p. 28)  Some scholars said that it is better to combine the two, by repeating after the muezzin, because this is prescribed, then praying two short rak’ahs. And Allah knows best.

Does putting a bunch of flowers on the grave of the “unknown soldier” come under the same ruling as the actions of those who venerate their “saints (awliya’) and righteous people until they are worshipped?

Praise be to Allah. This action is an innovation (bid’ah) and exaggeration about the dead. It is similar to the actions of those who venerated the righteous and made symbols (of the dead). There is the fear that this may, with the passage of time, lead to building domes over their graves, seeking blessing from them and taking them as gods alongside Allaah. So we must not do that, in order to avoid the means that lead to shirk.

My sister was born brain damaged meaning that even though she had a physical appearance of a 16 years old, She had the mental age of a 4 year old, She was unable to write nor read. My sister died about a month ago, and i was wondering whether she would go to Heaven or Hell?

Praise be to Allah.and blessings and peace be upon the Messenger of Allaah.  We ask Allaah to have mercy on her, and to join you with her in the Gardens of Delight (Paradise).  The Prophet (peace and blessings of Allaah be upon him) said: “Every child is born in state of fitrah (the natural disposition of man), then his parents make him a Jew or a Christian or a Magian.” (Narrated by al-Bukhaari, 1296; Muslim, 4803).  And he said: “The pen is lifted from three (i.e., their deeds are not recorded): the sleeper until he awakes, the child until he grows up, and the insane until he regains his sanity or regains consciousness.” This was narrated by the authors of Sunan and classed as saheeh by al-Albaani in al-Irwa’, no. 297.  If a child is born lacking mental faculties or brain-damaged, and his parents are Muslim, then he is Muslim too. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The ruling on one who is insane is like the ruling on a child: if his parents are Muslim then he is also Muslim. This is according to the consensus of the Muslims. The same applies if his mother is Muslim, according to the majority of scholars such as Abu Haneefah, al-Shaafa’i and Ahmad. Similarly, one who become insane after becoming Muslim is also regarded as a Muslim. An insane person who was born in a Muslim society is also regarded as being outwardly Muslim, like his parents or the people of the society, as is also the ruling on children. The children of the Muslims and their insane will be like their fathers (i.e., they will be counted as Muslims) on the Day of Resurrection.” (Majmoo’ al-Fataawa, 10/437)  Ibn Hazm (may Allaah have mercy on him) said: “As for the insane who have no mental faculties until they die, as we have already mentioned, they are born as ‘haneefs’ (monotheists) and believers, and they do not change their faith, so they die as believers and so they will go to Paradise.” (al-Fasl 4/135).  So if your sister had no mental faculties or power of discernment, and she did not understand the meaning of worship or how to do it, then the pen was lifted from her (and her deeds were not recorded), so she was still adhering to the fitrah, and we hope that she will enter Paradise. But we cannot testify that any specific person will go to Paradise, apart from those whom the Prophet (peace and blessings of Allaah be upon him) testified would go there.  But if she had mental faculties and could understand things, then she is accountable like everyone else, and she will be rewarded or punished for whatever she did after she reached adolesence. If she was fine sometimes and not at others, then she will be rewarded or punished for whatever she did at the times when her reason was sound.  And Allaah knows best.

When a new mosque is built and they want to start praying in it, they invite people from the neighbouring countries and they gather for what they call the opening of the mosque. What is the ruling on their doing this? Does the hadeeth “Do not travel to visit any mosque except three…” indicate that this is haraam? If it is permissible, what is the evidence for that? Does the hadeeth which says that one of the Sahaabah invited the Prophet (peace and blessings of Allaah be upon him) to pray in a corner of his house so that he could take it as a prayer-place (musalla) indicate that it is permissible? Is there any evidence in the fact that in the story of Masjid al-diraar (the mosque built by the hypocrites) Allaah only forbade the Prophet (peace and blessings of Allaah be upon him) to go there because the mosque was built for the purpose of causing harm and was based on kufr?

Praise be to Allah. Mosques are opened by praying in them and maintaining them with the remembrance of Allaah (dhikr), reading Qur’aan, glorifying and praising Allaah, declaring His Oneness, teaching knowledge of sharee’ah, and other things that will show respect to the place. Allaah says (interpretation of the meaning):  “In houses (mosques) which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhaan, Iqaamah, Salaah (prayers), invocations, recitation of the Qur’aan]. Therein glorify Him (Allaah) in the mornings and in the afternoons or the evenings, Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection). That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills”[al-Noor 24:36-38] In these ways and others, by offering religious advice, exhortation and consultation, the Messenger of Allaah (peace and blessings of Allaah be upon him) used to maintain the mosque, and he was followed in that by the Rightly-Guided Khaleefahs and by all his Sahaabah and the guided imams after him (may Allaah be pleased with them and have mercy on them). All goodness resides in following their guidance and adhering to their example in opening mosques and maintaining them as they did, with acts of worship and other symbols of Islam. It was not narrated that the Prophet (peace and blessings of Allaah be upon him) or any of the guided imams opened a mosque with celebrations or invitations like those that people do nowadays, gathering from all over the country when the building is complete to honour it. If that was a praiseworthy action, then the Messenger of Allaah (peace and blessings of Allaah be upon him) would have been the first of people to do it and he would have prescribed it as Sunnah for his ummah, and the Rightly-Guided Khaleefahs and guided imams who came after him would have done it too. And if that had happened, it would have been reported.  On this basis, these celebrations should not be held. It is not recommended to invite people to such events or to help with them by giving money or in other ways. All good resides in following those who went before (the salaf) and evil resides in following those who came later. The fact that one of the Sahaabah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to his house to pray two rak’ahs in one part of it so that the owner of the house could take that as a prayer-place for praying whatever he could of naafil prayers does not form evidence to support the modern practice of holding celebrations to open mosques, because he (the Sahabi) did not invite the Prophet (peace and blessings of Allaah be upon him) to a celebration, rather he invited him to pray, and he did not travel in order to offer that prayer. Moreover, travel to attend this celebration or to pray in that mosque comes under the general meaning of the prohibition on traveling to pray in mosques other than the three famous mosques [i.e., al-Masjid al-Haraam in Makkah, al-Masjid al-Nabawi in Madeenah and Masjid al-Aqsa in al-Quds/Jerusalem]. So we should shun this innovated practice and be content – with regard to mosques and other matters – with the things that were done at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the guided imams who followed him (may Allaah have mercy on them).

I have not got married yet. I know that it is not permissible for the husband to have intercourse with his wife in her back passage, but I do not want to hide from you the fact that my desires always overwhelm me. I try to repent and do what is right, but sometimes I go back to sin. I am afraid that if I get married I will have intercourse with my wife in her back passage, and that the Shaytaan will overpower me. What advice can you give me?  My second question is: would it be permissible for me to approach her from behind but over her clothes?.

Praise be to Allah.It is emphatically forbidden to have intercourse with one's wife in her back passage, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a fortuneteller and believes what he says, has disbelieved in that which was revealed to Muhammad.” Narrated by al-Tirmidhi, 135; Ibn Maajah, 639; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.  And he said: “Cursed is the one who has intercourse with a woman in her back passage.” Narrated by Ahmad, 9731; Abu Dawood, 2162; classed as hasan by al-Albaani in Saheeh Abi Dawood. See also question no. 1103.  With regard to your avoiding marriage because of these fears, this is dealing with one mistake by making another. Ignore this waswaas (whisper from the Shaytaan) and keep busy with things that will benefit you in both spiritual and worldly ways. Ask Allaah to purify your heart and protect your chastity; hasten to get married for that is the best remedy for you. Beware of the wrath and anger of Allaah and of His painful punishment, and do not be one of those who are heedless.  Remember Allaah a great deal and do lots of acts of worship, lower your gaze and avoid looking at haraam things, and avoid committing sinful actions, so that these evil devilish thoughts will leave you.  With regard to coming to your wife from behind but over her clothes, you should avoid doing that. Do not be like a shepherd who grazes his flocks around a sanctuary and soon transgresses its boundary, as the Prophet (peace and blessings of Allaah be upon him) said. (Narrated by al-Bukhaari, 25; Muslim, 1599).  Ibn Rajab (may Allaah have mercy on him) said:  Allaah has guarded these haraam things and forbidden His slaves to approach them, and he calls them His limits. Allaah says (interpretation of the meaning):  “These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious)” [al-Baqarah 2:187] Thus it is clear that Allaah has defined for them what is permissible for them and what is forbidden to them, so that they will not approach what is forbidden and they will not go beyond what is permitted. Hence Allaah says in another verse (interpretation of the meaning):  “These are the limits ordained by Allaah, so do not transgress them. And whoever transgresses the limits ordained by Allaah, then such are the Zaalimoon (wrongdoers)” [al-Baqarah 2:229] The one who grazes around a sanctuary and close to it will soon enter it. The same applies to one who goes beyond what is permitted and falls into doubtful areas. He approaches something haraam with the intention of merely coming close, but soon he will commit forbidden actions blatantly. This indicates that we must keep away from haraam things, and erect barriers between us and them.  Jaami’ al-‘Uloom wa’l-Hukam, 1/208  May Allaah protect us and you from all evils, and make us and you content with that which He has permitted. May He give us enough of what is permissible that we have no need of that which He has forbidden.  And Allaah knows best.

What is the meaning of Allaah’s words in the hadeeth qudsi, “When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks”?

Praise be to Allah. If the Muslim does the obligatory acts that Allaah has enjoined upon him, then he strives to draw closer to Allaah by doing naafil (supererogatory) acts of worship and persists in that as much as he can, then Allaah will love him and will help him in all that he does or does not do. So when he hears he will be guided by Allaah with regard to what he hears, and he will not hear anything but what is good, and he will not accept anything but the truth, and falsehood will be kept away from him, by the help and support of Allaah. So he will see the truth as truth and falsehood as falsehood, and when he strikes anything he will strike with power from Allaah, so his strike will be like a strike from Allaah in support of the truth.  And when he walks he will be walking in obedience to Allaah, seeking knowledge, striving in jihad for the sake of Allaah. To sum up, all that he does, both inwardly and outwardly, will be guided and supported by Allaah.  Hence it becomes clear that there is nothing in this hadeeth to indicate that Allaah is “incarnated” in His creation or that He becomes one with any of them. This is shown by the words at the end of the hadeeth, where Allaah says: “Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.”  According to some reports, He also said, “So by My help he hears and by My help he sees…”  This explains what is meant at the beginning of the hadeeth, and it clearly demonstrates that there is one who asks and One Who is asks, one who seeks refuge and One Who grants refuge [i.e., two separate entities]. This hadeeth is similar to another hadeeth qudsi: “Allaah says: ‘O My slave, I fell sick and you did not visit Me…’” In both cases, the latter part of the hadeeth explains the first part, but those who are led by their whims and desires follow the ambiguous texts and ignore the clear and unambiguous texts, and so they go astray.

i am trying to figure out what i owe in zakat.  i converted to islam, however, my father is a kaffir and he opened a bank account to save money for me in.  the money in the account is his and he may or may not give it to me in the future.  do i have to pay zakat on this money?  i cannot access the account -- i cannot take any money from it and he will not give me money from it -- in order to pay the zakat on it by using the money in it.

Praise be to Allah.The obligation of zakaah is subject to several conditions:  Freedom: zakaah is not obligatory upon a slave, because he has no property or wealth. Whatever he owns is the property of his master, so the zakaah is obligatory upon his master.  Islam: because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Mu’aadh (may Allaah be pleased with him): “Call them to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah,” then he mentioned prayer, then he said: “and if they obey you in that, then teach them that Allaah has enjoined upon them charity (zakaah) to be taken from their rich and given to their poor.” (Narrated by al-Bukhaari, al-Zakaah, 1365; Muslim, al-Eemaan, 28).  Owning the nisaab (minimum amount or threshold): zakaah is not obligatory upon wealth or property that does not meet the minimum amount, which is a known amount of wealth. Full control: such that no one else has any rights to the wealth; there is no zakaah on wealth that one does not own with full control.  The passing of one complete (hijri) year: because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), who said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘There is no zakaah on wealth until one full year has passed.’” (Narrated by Ibn Maajah, al-Zakaah, 1782; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, no. 1449).  These are the conditions for zakaah being obligatory; if these conditions are met, then zakaah is obligatory.  Based on the above, it may be said that you do not possess the money, let alone saying that you have full control over it. If you possess the money and the other conditions are also met, then you should pay zakaah on it. And Allaah knows best.  For more information on the conditions of zakaah, see al-Mulakhkhas al-Fiqhi by al-Fawzaan, 1/221; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 6/22

In the Quran in 2:87, an excerpt: ...We gave Jesus the son of Mary clear (signs) and strengthened him with the Holy Spirit. What is the Holy Spirit?

Praise be to Allah.Who is the ‘Holy Spirit’ in the Quran? The “Holy Spirit” (Ruh al-Qudus) is Jibril (peace be upon him). Shaykh al-Shanqiti said: “The words of Allah (interpretation of the meaning), ‘and [We] supported him with Ruh al-Qudus’ [al-Baqarah 2:87] refer to Jibril according to the most sound view. This is indicated by the words (interpretation of the meaning): ‘Which the trustworthy Ruh has brought down’ [al-Shu’ara 26:193] and ‘then We sent to her our Ruh’ [Maryam 19:17].” Ibn Abi Hatim narrated from Ahmad ibn Sinan… Abu’l-Za’ra told us: ‘Abd-Allah said: Ruh al-Qudus (“the Holy Spirit”) is Jibril, then he said: something similar was narrated from Muhammad ibn Ka’b al-Qurazi, Qatadah, ‘Atiyyah al-‘Awfi, al-Saddi and al-Rabi’ ibn Anas. Reference to the ‘Holy Spirit’ in the Sunnah This view is supported by the above and by the report narrated by the two Shaykhs [al-Bukhari and Muslim] with their isnads from Abu Salamah ibn ‘Abd al-Rahman ibn ‘Awf, that he heard Hassan ibn Thabit al-Anaari asking Abu Hurayrah to bear witness, “I ask you by Allah, did you hear the Messenger of Allaah (peace and blessings of Allah be upon him) say, ‘O Hassan, respond on behalf of the Messenger of Allah. O Allah, support him with Ruh al-Qudus’?” Abu Hurayrah said, “Yes.” (Al-Tafsir al-Masbur by Dr. Hikmat Bashir, 1/192-193) Shaykh al-Islam Ibn Taymiyah said:  “The majority of scholars said that this refers to Jibril (peace be upon him), and that Allah called him al-Ruh al-Ameen, Ruh al-Qudus and Jibril.” (Daqaiq al-Tafsir, part 1, p. 310) He wrote an entire chapter on that and said: "Chapter on the meaning of Ruh al-Qudus: Allah said (interpretation of the meaning): “O ‘Isa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to your mother when I supported you with Ruh ul Qudus [Jibril (Gabriel)]…” [al-Maidah 5:110] Allah supported the Messiah (peace be upon him) with Ruh al-Qudus as He mentions in this ayah. In al-Baqarah Allah says (interpretation of the meaning): “And We gave ‘Isa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibril (Gabriel).] [al-Baqarah 2:87] “Those Messengers! We preferred some of them to others; to some of them Allâh spoke (directly); others He raised to degrees (of honour); and to ‘Isa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh ul Qudus [Jibril (Gabriel)]” [al-Baqarah 2:253] This is not limited only to the Messiah; others were also supported in this way. (The scholars) mentioned that Dawud said, “Do not stop supporting me with Ruh al-Qudus.” And our Prophet (peace and blessings of Allah be upon him) said to Hassan ibn Thabit, “O Allah, support him with Ruh al-Qudus.” According to another report: “Ruh al-Qudus will be with you so long as you are defending His Prophet.” Both versions are narrated in al-Sahih. According to the Christians, the “Holy Spirit” dwelt in the Disciples, and according to them the “Holy Spirit” is something experienced by all of the Prophets. But Allah says in al-Nahl (interpretation of the meaning): “Say (O Muhammad) Ruh ul Qudus [Jibril (Gabriel)] has brought it (the Quran) down from your Lord with truth, that it may make firm and strengthen (the faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allah as Muslims).” [al-Nahl 16:102] “Which the trustworthy Ruh [Jibril (Gabriel)] has brought down upon your heart (O Muhammad).” [al-Shu’ara’ 26:193] “Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart.” [al-Baqarah 2:97] So it is clear that Ruh al-Qudus here refers to Jibril… No one suggests that Ruh al-Qudus means the life of Allah ; nor is this indicated by the wording and this phrase is never used in that sense.” (Daqaiq al-Tafsir, part 2, p. 92) And Allah knows best.

Will there be animals in Al-Jannat?.

Praise be to Allah.The animals that will be in Paradise according to the reports are of three types:  1 – Specific animals which it is said will themselves be in Paradise, such as the dog of the people of the Cave and the she-camel of Saalih (peace be upon him). There are no saheeh reports concerning them.  2 – Those which are mentioned in the Qur’aan and Sunnah, which Allaah has prepared for the believers in Paradise, whether they are mentioned in specific terms,  such as the birds of which Allaah says (interpretation of the meaning):  “And with the flesh of fowls that they desire” [al-Waaqi’ah 56:21] or mentioned in general terms, as He says (interpretation of the meaning):  “And We shall provide them with fruit and meat such as they desire” [al-Toor 52:22] Another example is the bull which Allaah has prepared as food for the people of Paradise, as was narrated from Thawbaan the freed slave of the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “I was standing by the Messenger of Allaah (peace and blessings of Allaah be upon him) when one of the Jewish rabbis came and said, ‘Peace be upon you, O Muhammad,’ and I pushed him back so hard that he nearly fell over… He (the Jew) said: ‘What would be their food after this?’ He (the Prophet (peace and blessings of Allaah be upon him)) said: ‘A bull which was fed in the different quarters of Paradise would be slaughtered for them’…” Narrated by Muslim, 315.  3 – Those animals which have been specifically mentioned in the saheeh Sunnah, which will be in Paradise. These include:  (a)It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Pray in the sheep pens and wipe their dust (raghaam), for they are among the animals of Paradise.” Narrated by al-Bayhaqi, 2/449; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3789. Raghaam means dust (as translated here). The word has also been narrated as ra’aam, which refers to the mucus that comes from the sheep’s nose. What is meant is to wipe the dust from it, or wipe away what comes from its nose, so as to look after it and take care of it. This was the view of al-Manaawi in Fayd al-Qadeer.  (b)It was narrated that Abu Mas’ood al-Ansaari said: A man brought a bridled she-camel and said, “This is for the sake of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will have seven hundred she-camels in return on the Day of Resurrection, each of them bridled.” Narrated by Muslim, 1892. Al-Nawawi said: What is meant by makhtoomah (bridled) is that it has a khitaam (bridle) on it, which is like a halter. And it was said that that it may be understood as meaning that he will have the reward of giving seven hundred she-camels, or it may be understood as it appears to be, and that he will have seven hundred she-camels in Paradise, each of them bridled, and he will be able to ride them wherever he wants, for pleasure, as was narrated concerning the horses and camels (nujab) of Paradise. This interpretation is more clear. And Allaah knows best. Sharh al-Nawawi, 13/38.  The ahaadeeth about the camels and horses to which al-Nawawi referred are as follows (a)It was narrated from Abu Ayyoob that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will visit one another on white camels as if they are rubies, and there are no animals in Paradise apart from camels and birds.” Narrated by al-Tabaraani in al-Kabeer, 4/179. Al-Haythami said: This was narrated by al-Tabaraani. Its isnaad includes Jaabir ibn Nooh who is da’eef (weak). Majma’ al-Zawaa’id, 10/413. It was also classed as da’eef by al-Albaani in Da’eef al-Jaami’, 1833.  (b)It was narrated from Sulaymaan ibn Buraydah from his father that a man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, will there be horses in Paradise?” He said, “If Allaah admits you to Paradise, you will not wish that you could be carried on a horse of red rubies which will fly wherever you want in Paradise, but that will happen.” And another man asked him, “O Messenger of Allaah, will there be camels in Paradise?” but he did not say something like he had said to his companion. He said, “If Allaah admits you to Paradise, you will have therein whatever your heart desires and will delight your eyes.” Narrated by al-Tirmidhi, 2543. Classd as hasan by al-Albaani in Saheeh al-Targheeb, 3/522. A similar report was also narrated by Abu Ayyoob from al-Tirmidhi, 2544; and also classed as saheeh by al-Albaani, 3/423.  And it was narrated in saheeh ahaadeeth that the souls of the martyrs are in the crops of birds in Paradise which fly wherever they want.  It should be noted that the birds, horses and camels in Paradise are not the same as those in this world; they resemble them in name only. What they are really like is known only to Allaah. But we know that they are extremely beautiful, because they are one of the delights that Allaah has prepared for His close friends in Paradise. This was indicated by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth quoted above, in which it says that the horses of Paradise are of red rubies, and will fly with their rider wherever he wants.  We ask Allaah to bless us and admit us to Paradise by His mercy, for He is the Most Generous.

I am inviting someone to islam, i chat to him through the internet.. he lives in brazil and he is 18 years old..i already told him some stuff about islam.. but it appears that he is so religious, and it appears that he doesn't want to change to islam that easily.. he is christian(prostant),, can u plz tell me a good way to invite him to islam

Praise be to Allah.Before replying to this question, I would like to say how impressed I am with my brother’s concern to call people to Allaah, using the developments in computer science to further the mission of the Prophets and Messengers (peace be upon them). May Allaah reward him with the best reward, and record him among His righteous slaves. With regard to the question you asked:  The best way to call this man and everyone else is that which is indicated in the Qur’aan, where Allaah says (interpretation of the meaning):  “And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islamic Monotheism with His Verses)” [al-‘Ankaboot 29:46]  “Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better” [al-Nahl 16:125] And the command which Allaah issued to His Prophet (peace and blessings of Allaah be upon him) when He said (interpretation of the meaning):  “Say (O Muhammad): O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah” [Aal ‘Imraan 3:64] -Tell him about the innate nature of man (fitrah) which predisposes man to believe in Tawheed or the Oneness of Allaah, and how the doctrine of trinity contradicts that innate human nature and common sense. -Explain to him the status that ‘Eesa (Jesus – peace be upon him) and his mother have among the Muslims, and that he is the slave of Allaah and His Messenger, and His Word which He bestowed upon Maryam (Mary), and a soul created by Him. -Explain to him that the religion of Allaah is the same from Adam to Muhammad (peace and blessings of Allaah be upon him), and that it is Islam. Tell him that the differences are in the laws and that Muhammad (peace and blessings of Allaah be upon him) is the Seal of the Prophets (i.e., the last of them) and that his Book abrogates the rulings which came before and confirms the true beliefs and stories that were mentioned in them. -Answer his questions calmly, and provide him, if necessary, with some of the books and tapes by Shaykh Ahmad Deedaat.  Answered by Shaykh Dr. ‘Abd al-Rahmaan al-Qaadi, Imam Muhammad ibn Sa’ood University, al-Qaseem Campus  You could also send him Question No. 2690, entitled A serious dialogue with a Christian from this site.

Is it haram to keep Pet fish? and also I heard somewhere that the dog was created from the dirt taken from the area of the belly button where Satan spat on Adam (AS)?

Praise be to Allah.There is nothing wrong with keeping animals for which there is no Islamic prohibition on keeping them (such as dogs and pigs). There are reports in the Sunnah which indicate that some of the Sahaabah kept permissible animals for farming purposes or for fun and for pleasure.  It was narrated from Anas (may Allah be pleased with him) that he had a young brother who had a nughar (a small bird or nightingale). The bird died, and the Prophet (peace and blessings of Allah be upon him) saw him looking sad and grieved, so he joked with him, and said to him words which implied approval of his keeping this bird. The Prophet (peace and blessings of Allah be upon him) said to him, “O Abu Umayr, what happened to the nughayr?”  And the Prophet (peace and blessings of Allah be upon him) told us that a woman entered Hell because of a cat “which she did not feed, neither did she let it eat from the vermin of the earth.” From this it may be understood that if she had fed it, she would have been saved from that threat.  And it was said that Abu Hurayrah was so called because of a cat (hirr, dim. hurayrah) which used to accompany him.  So keeping permissible animals, so long as you do not neglect them, is something which is permitted and it may even be one of the means of earning reward, as the Prophet (peace and blessings of Allah be upon him) said, “In every living being there is reward.” But if you keep animals and neglect and abuse them, it may be one of the means that lead to sin and the threat of Hell, as in the hadeeth about the woman who neglected her cat until it died.  We would also like to point out that Islam preceded both western and eastern organizations in proclaiming the rights of women, animals, workers, employers and so on. Indeed, the greatest rights which it proclaimed are the rights of Allah over His creation and the rights of people over Allah.  We would also point out that care and concern for human beings should take precedence over the care of animals, and that the reward for that is greater. [The Prophet (peace and blessings of Allah be upon him) said:] “Ward off the Fire even with half a date [i.e., by giving half a date in charity]” and “I and the one who sponsors an orphan will be like these two in Paradise” – and he gestured with his index finger and the one next to it. And there are other similar ahaadeeth from the Prophet (peace and blessings of Allah be upon him).  On this basis, there is nothing wrong with your keeping fish as you mentioned in your question, so long as you take care of feeding them and avoiding anything that could cause their death. And Allah knows best.  With regard to the creation of dogs, Allah created them as He created all other animals; it is not permissible to claim that dogs were created from any specific substance without having evidence for that. Allah says (interpretation of the meaning):  “and we testify not except according to what we know”[Yoosuf 12:81] With regard to Iblees, Allah commanded him to prostrate to Adam and he refused and was arrogant, then what he did was to tempt Adam to eat from the tree from which he had been forbidden to eat. There was no kind of dirt, and Allah knows best. I do not know anything of the argument which you mentioned.  One aspect of the Qur’aanic guidance is that it mentioned the knowledge which the Muslim needs in this world and in the Hereafter; with regard to knowledge for which there is no need, the Qur’aan does not mention it, so as to teach the Muslims to focus on beneficial knowledge and to ignore everything else. For example, the Qur’aanic text does not mention the colour of the dog which belonged to the People of the Cave, or the kind of wood from which the ship (ark) of Nooh was built, and other matters which are irrelevant and produce no beneficial knowledge or belief. Perhaps speaking of the substance from which dogs were created comes under the same heading. And Allah knows best.

I had a disagreement with someone about the representation of the Companions of the Prophet (peace and blessings of Allah be upon him) in movies and plays, as happens a great deal nowadays. He said that this serves an interest, calling people to Islam and spreading noble Islamic morals and attitudes. What is your opinion on this matter?

Praise be to Allah.The Sahaabah have a high status in Islam, because they were the contemporaries of the Messenger of Allah (peace and blessings of Allah be upon him); they fulfilled the duty of supporting him and being loyal to him, and they strove for the sake of Allah with their efforts, their wealth and their selves. Hence the scholars are agreed that they are the elite and the best of this ummah, and that Allah gave them the honour of being the companions of the Messenger of Allah (peace and blessings of Allah be upon him). He praised them in His Book when He said (interpretation of the meaning):  “Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)”[al-Fath 48:29] And the Messenger of Allah (peace and blessings of Allah be upon him) praised them when he said: “The best of my ummah is my generation, then those who come after them, then those who come after them.” (al-Bukhaari, 3650; Muslim, 2535)  The Prophet (peace and blessings of Allah be upon him) warned against belittling them, mocking them or insulting them when he said: “Whoever insults my companions, the curse of Allah, the angels and all of mankind will be upon him.” (al-Silsilah al-Saheehah, 2340).  Portraying any one of them on stage or on the screen is contrary to this praise from Allah, and is detrimental to the high status and honour which Allah has bestowed upon them. That is because representing any one of them in this fashion exposes them to mockery and ridicule. Actors are usually people who have no room for righteousness, piety and Islamic morals in their lives. Moreover those who put on plays are doing that as a means to earn money, and no matter how much they try to avoid it, it will involve some lying and backbiting.  Representing the Sahaabah (may Allah be pleased with them) has an effect on their status in the hearts and minds of the Muslims, and paves the way for Muslims to doubt their religion. It also necessarily implies that one of the actors will play the role of Abu Jahl or one of his ilk among the kuffaar, and he will have to utter words insulting Bilaal, and insulting the Messenger (peace and blessings of Allah be upon him) and the message of Islam that he brought. Undoubtedly this is a great evil.  What is said about this serving the interest of calling people to Islam and spreading noble Islamic morals and etiquette is simply an assumption and wishful thinking. Whoever knows the real nature and aims of actors will realize that this kind of acting is in sharp contrast to the real nature of the actors and their audience.  One of the basic principles in Islamic sharee’ah is that if a matter both serves an interest and does some harm, if the bad outweighs the good then it is haraam. Representing the Sahaabah may serve some interest but the harm done by this is far greater than any good that might be achieved.  So in order to protect those interests and ward off the harm, and to preserve the honorable status of the companions of the Messenger of Allah (peace and blessings of Allah be upon him), we must not allow that.  Based on the above, it is haraam to represent any of the companions of the Prophet (peace and blessings of Allah be upon him) in movies or plays etc.  And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad and all his family and companions.

The believer will face his reckoning on the Day of Resurrection, whether his deeds are good or bad. But how will the reckoning of the kaafir be, when he is not required to observe the same duties as the believer?

Praise be to Allah. This question is based on a misconception, for the same requirements are demanded of the kaafir as of the believer, but he is not obliged to do them in this world. The indication that he is subject to the same requirements is to be found in the aayah (interpretation of the meaning): “Except those on the Right (i.e. the pious true believers of Islamic Monotheism). In Gardens (Paradise) they will ask one another, About Al‑Mujrimoon (polytheists, criminals, disbelievers) (and they will say to them): ‘What has caused you to enter Hell’ They will say: ‘We were not of those who used to offer the Salaah (prayers), Nor we used to feed Al‑Miskeen (the poor); And we used to talk falsehood (all that which Allaah hated) with vain talkers. And we used to belie the Day of Recompense’” [al-Muddaththir 74:39-46] If their suffering were not due to the fact that they did not pray or feed the poor, they would not mention these things. This indicates that they will be punished concerning (neglect of) the minor issues of Islam. This is based on the texts but it is also the matter of common sense, for if Allaah will punish His believing slave for what he failed to do with regard to religious obligations, how can He not punish His disbelieving slave? Rather I could add that the kaafir will be punished for everything that Allaah has blessed him with in this world, his food, drink, etc. Allaah says (interpretation of the meaning):  “Those who believe and do righteous good deeds, there is no sin on them for what they ate (in the past), if they fear Allaah (by keeping away from His forbidden things), and believe and do righteous good deeds, and again fear Allaah and believe, and once again fear Allaah and do good deeds with Ihsaan (perfection). And Allaah loves the good‑doers” [al-Maa'idah 5:93] The apparent meaning of the aayah is that the believers are relieved of any blame for what they eat, and it may be understood that the kaafirs are to blame for what they eat. Similarly Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and At-Tayyibaat [all kinds of Halaal (lawful) things] of food?’ Say: ‘They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)’” [al-A’raaf 7:32] The phrase “They are, in the life of this world, for those who believe” indicates that people other than the believers do not have any right to enjoy them. I say that they do not have any shar’i right to them, but the reality of this life is that Allaah has created these things and the kaafirs are benefitting from them, and this is something that cannot be denied. This indicates that the kaafir will be brought to account even for the permissible things that he ate and for what he wore. This is based on the texts but it is also the matter of common sense, for how can it make sense that this kaafir who disobeys Allaah and does not believe in Him should have the right to enjoy that which Allaah has created and blessed His slaves with? If this is clear to you, (then you will see that) the kaafir will be brought to account on the Day of Resurrection for his deeds, but the way in which the kaafir will be brought to account will not be like the way in which the believer is brought to account, because the reckoning of the believer will be easy, and his Lord will speak to him alone, and will make him admit to his sins, then He will say to him, “I concealed your sins in the world and I forgive you for them today.” But as for the kaafir – we seek refuge with Allaah – his reckoning will mean that he will confess to his sins and be humiliated before all the people,   “and the witnesses will say, “These are the ones who lied against their Lord!” No doubt! the Curse of Allaah is on the Zaalimoon (polytheists, wrongdoers, oppressors)”

I live in a non-Muslim country and find some difficulty when the time of prayer comes while I am outside home as there are not always nearby mosques everywhere you go. A lot of sisters (including myself) have no solution but to pray in the fitting rooms of the shops, or sometimes in the nursing rooms where mums change the nappies for their babies. The problem is that sometimes these nursing rooms have a special section (a corner in the room) where there is a toilet for children. Is it OK to pray there away from the toilet, or is it still considered a "Najis" place? Also can a muslim woman pray in an open park or car parking? I do not feel shy about my religion and I do not care about people seeing me, but I sometimes feel shy when non-muslims stand and stare as if you are doing a show! I am also worried that it could be haraam for a muslim woman to pray in front of men.We try to avoid these situations as much as we can, but sometimes we cannot. What should a sister do in these situations?

Praise be to Allah.It was narrated from the Prophet (peace and blessings of Allah be upon him) that it is haraam to pray in certain places, including bathrooms. It is not permissible to pray in them. It was narrated in a saheeh report from the Prophet (peace and blessings of Allah be upon him) that he said: “All the earth is a mosque except for graveyards and bathrooms.” (Narrated by al-Tirmidhi, al-Salaah, 291; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, 262). “Bathroom” refers to every place that is used for the purpose of relieving oneself; it is not permissible to pray in any such place. This room on the edge of which there is a toilet is not considered to be a bathroom so long as there is a barrier between it and the bathroom, with a wall and door etc. In this case prayer in that room is valid, because the prohibition on praying in bathrooms is because they are usually naajis (impure), and this room is not like that. And Allah knows best.  What indicates that prayer in this place and elsewhere is valid is the hadeeth in which the Prophet (peace and blessings of Allah be upon him) said: “The earth has been made a place of prayer and a means of purification for me, so wherever a man is when the time for prayer comes, let him pray.” (Narrated by al-Bukhaari, al-Tayammum, 323). So prayer in that place is valid, and it is also valid in parks and parking lots, on condition that the place in which one prays is taahir (pure, clean).  Shaykh Ibn Baaz (may Allah have mercy on him) was asked, if there is a bathroom in front of a person in the direction of the qiblah, is it o.k. to pray facing it? He said: The prayer is valid and there is nothing wrong with that, rather what is forbidden is to pray inside the bathroom.  See Fataawa al-Shaykh Ibn Baz, vol. 2, p. 196.  One thing to which attention must be paid is that a woman should uncover her face when praying, especially when she is among other women or her mahrams. But if she is praying in a place where men can see her, then she should cover her face whilst praying. See the answer to question no. 21803.  Secondly: you will be rewarded, in sha Allah, for your keenness to do the prayers on time. Undoubtedly the Muslim is obliged to do the prayers on time. And you have to make yourself feel that you are obeying Allah when you are praying.  Your adherence to the truth and your establishing prayer and not feeling shy to worship openly may be the means of guiding some of the non-Muslims who see you to Islam, in which case you will have a reward equal to theirs in sha Allah.  May Allah help us and you to do all that is good.

What is the ruling on shaking hands with a non-mahram woman if she is old? And what is the ruling if she puts a barrier over her hand, such as part of her garment etc?.

Praise be to Allah.It is not permissible to shake hands with non-mahram women at all, whether they are young or old, and whether the man who is shaking hands is young or old, because of the danger of fitnah which that poses to both parties. It was narrated in a saheeh hadeeth that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I do not shake hands with women.” And ‘Aa’ishah (may Allaah be pleased with her) said: “The hand of the Messenger of Allaah never touched the hand of any [non-mahram] woman, and he used to accept their oath of allegiance in words only.”  It makes no difference whether shaking hands is done with a barrier in between or no barrier, because of the general meaning of the evidence, and so as to block the means that may lead to fitnah.  And Allaah is the Source of strength.

Can a husband refuse to disclose his earnings and bank details to his wife ?.

Praise be to Allah.A man is not obliged to tell his wife what he has in the bank, just as she is not obliged to tell him what she owns of her own personal wealth.  But the loving relationship that should exist between husband and wife implies that they should be easy-going in this matter, and that each should let the other know what he or she has, and they should cooperate in organizing their finances and spending in ways that please Allaah.  And Allaah knows best.

I got married recently. I be with my wife in bed (I mean intimately). The bed spreads might contain some sexual fluids. My question is should we change it everytime that happens. We do change it now. But the problem is we are in a joint family (living with parents & brother) and its kind of awkward to keep changing it often and washing the dirty ones. Should we change the dirty ones? What happens when one sits on that? Should he or she has to do ghusl or wudu to become clean again.

Praise be to Allah. If the fluid which is emitted is as a result of foreplay and what gets on the bedclothes is maniy (sperm) that is not mixed with any other secretions, then you do not have to wash the bedclothes because maniy is taahir (pure) according to the correct scholarly opinion.  But if what gets onto the bedclothes is madhiy (prostatic fluid) or some other secretion that comes from the private parts of the man or the woman, then you have to wash only the spot where this fluid got onto the bed, because these secretions are regarded as najis (impure).  With regard to doing ghusl, this is required in two cases:  1 – When intercourse takes place, which is when the entire glans (tip of the penis) enters the woman’s vagina, even if he does not ejaculate. In this case ghusl is required of both the man and the woman, because the Prophet (peace and blessings of Allaah be upon him) said: “When (the man) sits between the thighs and calves of a woman and the two circumcised parts touch, then ghusl is obligatory.” (Narrated by al-Bukhaari, 291; Muslim, 349). According to a report narrated by Muslim, “… even if he does not ejaculate.”  2 – When sperm is emitted without intercourse. If a man or woman reaches climax, then ghusl is obligatory. If the man reaches climax but the woman does not or vice versa, then ghusl is obligatory because of what has been emitted from them, because Allaah says (interpretation of the meaning):  “If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”[al-Maa'idah 5:6] Ghusl becomes obligatory when something is emitted or climax is reached, even if intercourse does not take place, and it becomes obligatory when intercourse takes place even if there is no ejaculation or climax, and it becomes obligatory when both take place together.  And Allaah is the Source of strength.  See Fataawa al-Lajnah al-Daa’imah; Shaykh Ibn ‘Uthaymeen, Kitaab Fataawa al-‘Ulama’ fi ‘Ushrat al-Nisa’, 36, 42; Fataawa Manaar al-Islam, 1/110.

Could you please back this up with the hadith to make things clearer and also please try to give full reference of the hadith to everything you state ? (But with regard to the prayer (women praying the funeral prayer), there is nothing wrong with that. Women may join the funeral prayer. The prohibition applies only to visiting the graves. Women should not visit graves according to the more correct of the two scholarly opinions, because of the hadiths which indicate that that is forbidden. She does not have to offer any kaffarah, all she has to do is repent.)    Can you tell me if women prayed Funeral Prayers in the times of our Prophet (peace and blessings of Allah be upon him)?

Praise be to Allah.Can women offer funeral prayer? Praying the janazah (funeral) prayer is prescribed for both men and women . The Prophet (peace and blessings of Allah be upon him) said: “Whoever attends the janazah until he offers the prayer will have one qirat (of reward), and whoever attends until (the deceased) is buried will have two qirats.” It was said, “O Messenger of Allah, what are the two qirats?” He said, “Like two great mountains,” meaning, of reward. (Sahih – agreed upon) Are women allowed to follow the funeral procession? But women should not follow the funeral procession to the graveyard, because they are not allowed to do that. It was reported in al-Sahihayn that Umm Salamah (may Allah be pleased with her) said: “We were forbidden to follow the funeral procession but it was not made absolute on us.” (Muslim) But women are not forbidden to offer the janazah prayer, whether it is offered in the mosque, in a house or in a prayer-place. Women used to offer the janazah prayer with the Prophet (peace and blessings of Allah be upon him) in his mosque and after his lifetime.  Are women allowed to visit the graves? Visiting graves , however, is something which is only for men, as is following the funeral procession. The Messenger (peace and blessings of Allah be upon him) cursed women who visit graves. The reason for that – and Allah knows best – is that there is the fear that if women were to follow funeral processions to the graveyard or visit graves , that would cause fitnah (temptation) to others or to themselves. The Prophet (peace and blessings of Allah be upon him) said, “I have not left behind any fitnah more harmful to men than women.” (Sahih – agreed upon). And Allah is the Source of strength. And Allah knows best.

Is it proven that the believers will see their Lord in the Hereafter?

Praise be to Allah.Proof for seeing Allah in Jannah from the Quran The blessings which Allah bestows upon His slaves cannot be counted. Allah has singled out the believers for additional blessings in this world, as He has blessed them with Islam, and chosen them to be guided by the Quran, and He will bless them in Paradise with the greatest special blessing that He can bestow upon them, which is the honour of seeing His holy Face in the Paradise of `Adan , as He says (interpretation of the meaning):  “Some faces that Day shall be shining (and radiant). Looking at their Lord (Allah).” [Al-Qiyamah :22-23] I.e., the faces of the believers will be beautiful and radiant, joyful because they are looking at the Face of their Lord. Al-Hasan (may Allah have mercy on him) said: “They will look at their Lord and their faces will become radiant with His Light.”  Ibn `Abbas (may Allah be pleased with him) said: “[The phrase] ‘Some faces that Day shall be shining (and radiant)’ means, because of the blessing. ‘Looking at their Lord’ means, looking upon the Face of their Lord.”  This is the opinion of the scholars who interpreted the Quran among the scholars of the Sunnah and Hadith.  Allah says (interpretation of the meaning):   “They will have all that they desire and We have more.” [Qaaf 50:35] What is meant by “more” here is looking upon the Face of Allah, may He be Glorified and Exalted, as that was interpreted by `Ali and Anas ibn Malik (may Allah be pleased with them).  Allah says (interpretation of the meaning):  “For those who have done good is the best reward and even more.” [Yunus 10:26] The “best reward” is Paradise, and “even more” is looking upon the Face of Allah, as explained by the Messenger of Allah (peace and blessings of Allah be upon him), in the narration by Muslim in (266) from Suhayb (may Allah be pleased with him), according to whom the Prophet (peace and blessings of Allah be upon him) said:  “When the people of Paradise enter Paradise, Allah will say, ‘Do you want anything more?’ They will say, ‘Have You not brightened our faces, admitted us to Paradise, and saved us from Hell?’ Then the veil will be lifted and they will not have seen anything dearer to them than looking upon their Lord, may He be Glorified and Exalted. This is what is meant by ‘even more.’” Then he (peace and blessings of Allah be upon him) recited the verse (interpretation of the meaning):  “For those who have done good is the best reward and even more .” [Yunus 10:26] So, once you know that the people of Paradise will not be given anything there that is dearer to them than looking upon the Face of their Lord, it will become clear to you just how great is the deprivation and loss that awaits the sinners whom Allah warns with the words (interpretation of the meaning):  “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day.” [Al-Mutafiffun 83:15] We ask Allah to keep us safe and sound  How beautiful are the words of Ash-Shafi`i, which were narrated from him by Ar-Rabi` ibn Sulayman – who was one of his students – who said: “I was with Muhammad ibn Idris [i.e., Ash-Shafi`i], who had received a letter from Upper Egypt in which it said, ‘What do you say about the verse,   “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day.” [Al-Mutafiffun 83:15] Ash-Shafi`i said: “Because they will be veiled by the wrath (of Allah), this indicates that the allies of Allah will see Him because He is pleased with them.’”  This is some of the evidence from the Quran which proves that the believers will see their Lord in Paradise .  Proof for seeing Allah in Jannah from the Sunnah With regard to the evidence in the Sunnah, there is a great deal of it. For example:  Al-Bukhari (6088) and Muslim (267) narrated from Abu Hurayrah (may Allah be pleased with him) that some people said: “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” The Messenger of Allah said, “Do you doubt that you see the moon on the night when it is full?” They said, “No, O Messenger of Allah.” He said, “Do you doubt that you see the sun when there is no cloud?” They said, “No, O Messenger of Allah.” He said, “You will see Him likewise.”  According to a report narrated by Al-Bukhari:  “you will not have any doubts or disputes concerning seeing Him,” and seeing Him will not cause you any hardship or make you tired. And Allah knows best. Summarised from Sharh Muslim.  Also in Al-Bukhari (6883) and Muslim (1002), it is narrated that Jarir ibn ‘Abdullah (may Allah be pleased with him) said: “We were sitting with the Prophet (peace and blessings of Allah be upon him), looking at the moon on the night of the fourteenth (of the month). He said, ‘You will see your Lord with your own eyes just as you are looking at this (moon), without any doubt that you are seeing Him.’”  The comparison in this Hadith is between seeing and seeing, i.e., just as we see the sun in all clarity on a cloudless day, and no one prevents anyone else from seeing it despite the large numbers of people looking at it, and just as we see the moon completely on the night when it is full, and we see it so clearly, despite the large numbers of people who are looking at it, so too the believers will see their Lord on the Day of Resurrection, so fully and clearly. But there is no comparison in the Hadiths between what is seen in one case and the other, may Allah be exalted far above such a thing, for there is nothing like unto Allah, and He is the All-Hearing, All-Seeing.  Al-Bukhari (4500) and Muslim (6890) narrated from Abu Musa (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Two gardens of silver, their vessels and everything in them, and two gardens of gold, their vessels and everything in them. And there will be nothing preventing the people from seeing their Lord, may He be blessed and exalted, except the veil of pride concealing His Face in the Paradise of `Adan.”  The Hadiths about seeing Allah were narrated by nearly thirty Companions. So whoever claims after this that no one will see Allah in the Hereafter is rejecting the Quran and the message with which Allah sent His Messengers, and he is exposing himself to the stern warning mentioned in the verse (interpretation of the meaning):  “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day.” [Al-Mutafiffun 83:15] We ask Allah to keep us safe and sound, and we ask Him to bestow upon us the joy of seeing His holy Face…. Amen.  References:  Sharh al-‘Aqidah al-Tahawiyyah, 1/209 ff;  A`lam As-Sunnah Al-Manshurah by Al-Hukami, p. 141. For more details, please see the following answers: 164119 , 12423 , and 2734 .  And Allah knows best.

Do Paradise and Hell exist at present? Or have they not been created yet?

Praise be to Allah.The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are agreed that Paradise and Hell are two created things that exist at present. None of them doubt that because of the volume of evidence from the Qur’aan and Sunnah which indicates that.  From the Qur’aan:  Allah says (interpretation of the meanings):  “[Paradise] prepared for Al-Muttaqoon (the pious)” [Aal ‘Imraan 3:133]  “Race with one another in hastening towards forgiveness from your Lord (Allah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allah and His Messengers”[al-Hadeed 57:21]  “And indeed he (Muhammad) saw him [Jibreel (Gabriel)] at a second descent (i.e. another time). Near Sidrat-ul-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass). Near it is the Paradise of Abode”[al-Najm 53:13-15] Allah says concerning Hell (interpretation of the meaning):  “prepared for the disbelievers”[al-Baqarah 2:24] The word prepared indicates that they exist at present.  From the Sunnah:  The Prophet (peace and blessings of Allah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.”  In al-Bukhaari (1290) and Muslim (5111) it is narrated from the hadeeth of ‘Abd-Allah ibn ‘Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings of Allah be upon him) said: “When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell, and he is told, ‘This is your abode until Allah raises you on the Day of Resurrection.”  According to the lengthy hadeeth of al-Baraa’ ibn ‘Aazib, “A voice will call out from heaven, ‘My slave spoke the truth, so provide him with furnishings from Paradise and open for him a door to Paradise so that its fragrant breeze may reach him.’” This is a saheeh hadeeth which was classed as such by Ibn al-Qayyim in Tahdheeb al-Sunan (4/337) and by al-Albaani in Ahkaam al-Janaa’iz (59).  In Saheeh al-Bukhaari (993) and Saheeh Muslim (1512), it is narrated that ‘Abd-Allah ibn ‘Abbaas (may Allah be pleased with him) said: “The sun was eclipsed at the time of the Messenger of Allah (peace and blessings of Allah be upon him)… and he said: ‘I saw Paradise and I reached out for a bunch of its fruits. If I had managed to take it you would have eaten from it for as long as the earth remains. And I saw Hell, and I have never seen anything more terrifying than it…”  In Saheeh Muslim (646) it is narrated from the hadeeth of Anas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “By the One is Whose hand is my soul, if you had seen what I have seen, you would laugh little and weep much.” They said,  “What have you seen, O Messenger of Allah?” He said, “I have seen Paradise and Hell.”  In Sunan al-Tirmidhi (2483) and elsewhere it is narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said:  “When Allah created Paradise and Hell, he sent Jibreel to Paradise and said, ‘Look at it and at what I have prepared for its people therein.’ So he went and looked at it and at what Allah had prepared for its people therein. Then he went back to Him and said, ‘By Your Glory, no one will hear of it but he will enter it.’ Then He commanded that it should be surrounded with difficult things. Then He said, ‘Go back and look at what I have prepared for its people therein.’ He went back and saw that it was surrounded with difficult things. He came back and said, ‘By Your Glory, I am afraid that no one will enter it.’ Allah said, ‘Go and look at Hell and see what I have prepared for its people therein.’  [He saw it] with parts of it consuming other parts. He came back and said, ‘By Your Glory, no one who hears of it will enter it.’ So Allah commanded that it should be surrounded with desires. Then he said, ‘Go back to it.’ So he went back, then he said, ‘By Your Glory, I am afraid that no one will be saved from it and that all will enter it.’” Al-Tirmidhi said: this is a saheeh hasan hadeeth. Al-Haafiz said in al-Fath (6/320): its isnaad is qawiy (strong).  And there are very many ahaadeeth on this topic. In his Saheeh, al-Bukhaari wrote a chapter entitled Baab ma jaa’a fi Sifat al-Jannah wa annaha makhlooqah (Chapter on what was narrated concerning the description of Paradise and the fact that it has already been created), in which he listed ahaadeeth, such as the one quoted above, which say that Allah shows the dead person his place in Paradise or Hell after he has been placed in his grave.  All that remains for a person to do is to strive his utmost in worshipping his Lord and refraining from disobeying Him, in the hope that He may attain the victory of being admitted to Paradise and being saved from the painful torment. And Allah knows best.  See Sharh al-‘Aqeedah al-Tahhaawiyyah by Imam Ibn Abi’l-‘Izz al-Hanafi, 1/475; al-Jannah wa’l-Naar by Shaykh ‘Umar al-Ashqar, 13-18. [Translator’s note: the latter book is available in English under the title Paradise and Hell].

Who moved the kab'ah to where it is now?

Praise be to Allah.The Ka’bah was not in one place and then moved, rather it was built in the place where it is now, and it has not been moved from that time. The scholars differed as to who built the Ka’bah. It was said that it was the angels, or Adam (peace be upon him), or Ibraaheem (peace be upon him) – the latter is the correct view.  Allaah says (interpretation of the meaning):  “And (remember) when Ibraaheem (Abraham) and (his son) Ismaa’eel (Ishmael) were raising the foundations of the House (the Ka‘bah at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower’” [al-Baqarah 2:127] It was narrated that Abu Dharr (may Allaah be pleased with him) said: I said, “O Messenger of Allaah, which mosque was built first on earth?” He said, “Al-Masjid al-Haraam.” I said, “Then which?” He said, “Al-Masjid al-Aqsa.” I asked, “How much time was between them?” He said, “Forty years. So wherever you are when the time for prayer comes, then pray.”  Narrated by al-Bukhaari, 3186; Muslim, 520.  The scholars of the Standing Committee said:  The Holy Ka’bah is the qiblah of the Muslims towards which they face in every prayer, in obedience to the command of Allaah, as He says (interpretation of the meaning):  “Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction” [al-Baqarah 2:144] It is also the place where they perform the rituals of Hajj and ‘Umrah, by circumambulating it, in obedience to the command of Allaah (interpretation of the meaning):  “and circumambulate the Ancient House (the Ka‘bah at Makkah)” [al-Hajj 22:29] And in obedience to what Allaah has prescribed on the lips of His Messenger Muhammad (peace and blessings of Allaah be upon him).   It was built by Ibraaheem al-Khaleel and his son Ismaa’eel (peace be upon them both) as Allaah tells us (interpretation of the meaning):  “And (remember) when Ibraaheem (Abraham) and (his son) Ismaa’eel (Ishmael) were raising the foundations of the House (the Ka‘bah at Makkah), (saying), ‘Our Lord! Accept (this service) from us. Verily, You are the All-Hearer, the All-Knower’” [al-Baqarah 2:127] And it has been renovated several times since then.  Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.  Fataawa al-Lajnah al-Daa’imah, 6/310  And Allaah knows best.

I am married and my wife is in my homeland but I work in a western country in order to earn a living and educate my children. But I committed the sin of zina, and I regretted it and repented to Allaah. Is that sufficient or not? Or must the hadd punishment also be carried out?.

Praise be to Allah. Undoubtedly zina is a major sin, and among the means that lead to it are nakedness of women, mixing of men with non-mahram women, the decline in morals and the corruptness of the environment in general. If you committed zina because of being away from your wife and mixing with evil and corrupt people, then you regretted your sin and repented to Allaah sincerely, then we hope that Allaah will accept your repentance and forgive your sin, because Allaah says (interpretation of the meaning):  “And those who invoke not any other ilâh (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment. 69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace; 70. 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” [al-Furqaan 25:68-70] And it was narrated from ‘Ubaadah ibn al-Saamit (may Allaah be pleased with him), in the hadeeth about the women’s oath of allegiance, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you is faithful (to this pledge) his reward will be with Allaah, and whoever does any of these things and is punished, his punishment will be an expiation for him, and whoever does any of these things but Allaah conceals him, then it is up to Allaah: if He wills He will punish him and if He wills He will forgive him.”  But you have to flee from this corrupt environment that tempts you to sin and seek to earn a living in another country that is less evil, so as to protect your religious commitment. The earth of Allaah is spacious and no one will ever be without a land where he can earn a living and acquire the provision that Allaah has decreed for him. And whoever fears Allaah, He will make a way for him to get out (from every difficulty) And He will provide him from (sources) he never could imagine.

I have read many articles on when duaa is accepted more (last third of nite, ramzan etc( I find it very difficult to be patient for my duaa to be supplicated, I have been praying for 7 years for marriage with a suitable muslim partner, but there are no prospects since we live in a place where there no muslims, how do i maintain patience for something for which i do not see any prospects, thank you so much , i am really worried

Praise be to Allah. and blessings and peace be upon the Messenger of Allaah.  We advise you to fear Allaah and to bear patiently the thing with which you are being tested, and to have certain faith that with a problem comes a way out and with difficulty comes ease.  It may be better for you to move to a country where there are lots of Muslims, so as increase your chances of marriage to someone who is righteous and pious.  You should not be anxious about a matter that is decreed and written, for you will not get anything other than that which Allaah has decreed for you. How many women there are in the Muslim countries who pass the age of thirty and forty without getting married, and there are some who reached this age and then got married.   Du’aa’ is a powerful weapon for those who are able to use it, so pray to Allaah and be certain that Allaah will respond, and seek the means of having your du’aa’ accepted, such as eating and drinking only things which are good (halaal), and choosing the good times to make du’aa’. Beware of seeking a speedy response, for the Prophet (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made du’aa’ but I had no answer.’” (Narrated by al-Bukhaari, 5865; Muslim, 2735, from the hadeeth of Abu Hurayrah).  Know that a person’s du’aa’ is never wasted, and it benefits him in all situations, as it says in the hadeeth which was narrated by al-Tirmidhi from Abu Hurayrah, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There is no man who prays to Allaah and makes du’aa’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.’ They said, ‘O Messenger of Allaah, what does seeking a speedy response mean?’ He said, ‘Saying, “I prayed to my Lord and He did not answer me.”’” (Al-Tirmidhi, 3859; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 852).  Know that if you die chaste and you are a virgin, you will have a great reward with Allaah, and whatever you missed out on in this world, you will not miss out in the Hereafter, if you adhere steadfastly to the truth. There is nothing wrong with expressing your wishes to some of your Muslim sisters by mail or e-mail, so that they can help you to find a righteous husband through them.  We ask Allaah to grant you a way out soon and to bless you with a righteous husband in whom you will find delight. And Allaah is the Source of strength.  And Allaah knows best.

My Employer has provided us with a small prayer room at work. We have about 4 or 5 brothers who pretty much regularly pray Zhur and ‘Asr in this room. Is it permissible to make Friday prayers in this room? Considering that every alternate Friday is off for us and nobody makes a prayer in that room on such Fridays.

Praise be to Allah.If, in the city where you live, there is a mosque in which Jumu`ah prayers are held, then you must pray with them, and it is not permissible for you to introduce another Jumu`ah prayer . But if there is no Jumu`ah prayer in the city, then you must establish it and it is not permissible for you to pray Zuhr instead, because “Establishing Jumu`ah prayer in their towns and villages is obligatory upon the Muslims and offering the Jumu`ah prayer in congregation is a condition of it being valid.  There is no shar’i evidence that stipulates a certain number being required for it to be valid. In order for it to be valid it is sufficient for there to be three or more. It is not permissible for one on whom Jumu`ah is obligatory to pray Zuhr instead on the grounds that the number is less than forty, according to the most correct scholarly opinion.” (Fatawa al-Lajnah al-Daimah, no. 1794, 8/178)  It says in the fatwa of the committee no. 957:  “With regard to the number required to hold Jumu`ah prayers , we do not know of any text which stipulates a specific number. Because there is no text which stipulates a specific number, the scholars differed concerning the number required. Among the opinions which have been stated concerning that is the view that it may be done if there are three men who are local residents. This was reported from Imam Ahmad, and was the view favoured by al-Awza’i and Shaykh Taqiy al-Din Ibn Taymiyyah, because Allah says (interpretation of the meaning): ‘come to the remembrance of Allah [Jumu`ah religious talk (Khutbah) and Salah (prayer)]’ [Al-Jumu`ah 62:9] – the verbal form used is plural, which implies a minimum of three.” (8/210) And Allah knows best.

My 14-year-old sister has passed away recently. And I would like to know what her place well be now as she had suffered from so many illnesses? Since birth she was born with a rear skin disease (fragile skin, breaking very easily and open wounds all over the body) that affected all her body parts (internal external) and wish caused her allot of pain and meant that she had to have so many operations. Then on top of her birth illness (skin disease) she suffered enlarge spleen, enlarged liver, skin cancer and the final illness that she got before passing away was a kidney failure meaning both kidneys stop working complelty. After her kidneys stopped she lived on the dialysis machine for four month going through so much pain and agony every time the machine was used which was every night. Her death was a sudden death and doctors said it was that her body had just given up.

Praise be to Allah. It is part of the belief of Ahl al-Sunnah wa’l-Jamaa’ah that we cannot state definitively that any of the people of the Qiblah (i.e., Muslims) will go to Paradise or to Hell, except for those concerning whom Allaah or His Messenger have testified, because testifying to that effect concerning any person is something that can only be known via wahy (revelation), and revelation came to an end with the death of the Prophet (peace and blessings of Allaah be upon him). So no one knows in what state people will die, or what is hidden in their hearts except Allaah Who created them. But the Muslim who believes in Tawheed will inevitably enter Paradise if he bears witness to the Shahaadatayn and fulfils the duties they require. Allaah may punish him if he commits some sins, or He may forgive him, but his ultimate destiny will be Paradise. We have to believe in Allaah’s promise which gives these glad tidings.  It was reported in the texts that if any Muslim child dies before reaching the age of puberty, he will be under the care of the Prophet of Allaah Ibraaheem (peace be upon him) and his wife Saarah, and he will intercede for his parents on the Day of Resurrection.  But the one who lives beyond the age of puberty will be requited for his deeds; if they were good then he will be rewarded, otherwise he will be subject to the will of Allaah: if He wills He will punish him and if He wills He will forgive him.  What the questioner mentioned, of the suffering endured by her sister – may Allaah have mercy on her – perhaps Allaah will raise her status with Him because of that. For no distress or grief befalls a believer but Allaah expiates some of his sins thereby. It was reported in the ahaadeeth that whoever dies because of a stomach disease (al-mabtoon) is a shaheed (martyr), and on the Day of Resurrection, when those who lived an easy life see the reward given to those who suffered during their lives, they will wish that their skin had been cut with scissors.   Hence we hope that if your sister died bearing her affliction with patience, believing in Allaah, doing whatever she could of the obligatory duties, that she will have a great reward and a high status with Allaah. We ask Allaah to have mercy on us and on her, for He is the All-Hearing, Ever-Responsive. And Allaah knows best.

If a wife asks her husband for a khula and he accepts, how long is the waiting period?Is it irrevocable i.e can they ever re-marry?

Praise be to Allah. If the woman who has been divorced by khula’ is pregnant then her ‘iddah lasts until she gives birth, according to scholarly consensus. Al-Mughni, 11/227.  But if she is not pregnant, the scholars differed concerning her ‘iddah. Most of the scholars said that she should wait for three menstrual cycles, because of the general meaning of the aayah (interpretation of the meaning): “And divorced women shall wait (as regards their marriage) for three menstrual periods” [al-Baqarah 2:228]  But the correct view is that it is sufficient for a woman divorced by khula’ to wait for one menstrual cycle, because the Prophet SAWS (peace and blessings of Allaah be upon him) told the wife of Thaabit ibn Qays, when she divorced him by khula’, to wait out the ‘iddah for one menstrual cycle. (Narrated by al-Tirmidhi, 1185; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 946). This hadeeth refers specifically to khula’ divorce whereas the aayah quoted above speaks of divorce in general. But if she waits out an ‘iddah of three menstrual cycles that will be more complete and will be on the safe side, and will avoid an area of scholarly dispute, as some scholars say that she should wait for three menstrual cycles, based on the aayah quoted. Fataawa al-Talaaq by Shaykh Ibn Baaz, 1/286.  There is nothing wrong with them remarrying with a new marriage contract. See question no. 10140.

When I enter upon people and I want to greet them, do I start with the oldest or the youngest?

Praise be to Allah.This is an issue which some people do not understand. When you meet someone or you enter upon someone and you want to greet them (by shaking hands) or by offering tea or coffee, then you should start with the oldest, because the Prophet (peace and blessings of Allaah be upon him) had a miswaak (tooth-stick) in his hand and there were two men in front of him. The younger man wanted to take it, but he said to him, “The older, the older.”  This is different to when there is a young man on one’s right and an old man on one’s left, and one is sitting between them. In that case one should start on the right, even though that man is younger.  On this basis, when a person enters a gathering, he should start with the oldest, but if he wants to give something, then he should start with whoever is on his right, not on the right of the oldest.

I receive questions from different people and I didn't know how to answer this one: One young adult asked if masturbation was permissable. Not by doing it with hand but by stimulating oneself in different ways. Sheikh it is very embarrassing for me to ask you, i still can't figure out how that young man did? So stimulating oneself without touching the private part itself. I don't know how to answer this.

Praise be to Allah. Masturbation is haraam, as is indicated by the Qur’aan and Sunnah. See question no. 329.  Masturbation does not necessarily mean using the hands. Whether it is done using the hand or not, or by touching the private part or not, it is still haraam. The scholars have stated this clearly, including Ibn ‘Aabideen in his commentary on al-Durr al-Mukhtaar. Some people may do that using a machine or dummy etc, which are known as “sex toys”. This is also not permitted. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said that masturbation using the hands or otherwise is haraam according to the evidence of the Qur’aan and Sunnah, and sound opinion, etc. Fataawa al-Shaykh Ibn ‘Uthaymeen, ed. By Ashraf ‘Abd al-Maqsood, 2/931-932.

Is it possible to make an audio cd from a quran software cd so i could possibly listen to it while travelling on a bus or for general listening on a cd player?

Praise be to Allah. The Qur’aan is the word of Allaah which was revealed to Muhammad (peace and blessings of Allaah be upon him). It is mustahabb to read it and recite it frequently. This is one of the means of raising one’s status in Paradise, as it was narrated in the hadeeth of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companions of the Qur’aan (i.e., those who read it much), ‘Read and rise in status, recite as you used to recite in the world, for your status will be commensurate with the last aayah you read.’”  Likewise, listening to the Qur’aan is also mustahabb, as the Prophet (peace and blessings of Allaah be upon him) listened to the recitation of Abu Moosa al-Ash’ari, and he said to him, “If only you could have seen me when I was listening to your recitation yesterday.” And the Prophet (peace and blessings of Allaah be upon him) asked ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) to recite the Qur’aan to him. ‘Abd-Allaah said, “Should I recite it to you when it was revealed to you?” The Messenger (peace and blessings of Allaah be upon him) said, “I like to hear it from others.”  So your listening to the Qur’aan on CD, as you asked about, or from a tape recorder or on the radio or TV, comes under the same ruling (i.e., it is mustahabb), whether that is at home, in the car, on the bus  or in any other appropriate place. So long as you focus on it and do not listen to it whilst doing something else, you will be rewarded for listening. And Allaah knows best.

What is the reward of one who says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (there is no god but Allaah alone, with no partner or associate. His is the Dominion and to Him be praise, and He is able to do all things) one hundred times each day?.

Praise be to Allah.The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day will have (a reward) equivalent to freeing ten slaves, one hundred hasanaat (good deeds) will be recorded for him and one hundred sayi’aat (bad deeds) will be erased from him, and he will be protected from the Shaytaan for that day until evening comes. No one can do anything better than what he has done except one who does more than that. Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times in a day, his sins will be erased even if they were like the foam of the sea.”  Narrated by al-Bukhaari and Muslim.

Could you give us some information about the angels?

Praise be to Allah.Allah created the angels from light. The Prophet (peace and blessings of Allah be upon him) said: “The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you.” [Muslim, 2996]  The angels are by nature obedient to Allah:  “[they, i.e., angels] disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.” [66:6 – interpretation of the meaning]  They are created in such a way that they do not eat or drink. Their food is tasbeeh (glorification of Allah) and tahleel (saying La ilaha ill-Allah), as Allah tells us concerning them (interpretation of the meaning):  “They (i.e. the angels) glorify His praises night and day, (and) they never slacken (to do so) [21:20]  The angels bear witness to the Oneness of Allah, as Allah says (interpretation of the meaning):  “Allah bears witness that La ilaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. La ilaha illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise.” [3:18]  Allah has honoured some of the angels by choosing them as messengers, just as He has chosen some of mankind as messengers:  “Allah chooses messengers from angels and from men.” [22:75 – interpretation of the meaning]  When Allah created Adam and He wanted to honour him, He commanded the angels to prostrate to him:  “And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).’” [2:34 – interpretation of the meaning]  The angels are a mighty creation, and they perform many tasks, and they are divided into many groups, which no one knows except Allah. Some of them carry the Throne:  “Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah)…” [40:7 – interpretation of the meaning]  Among them is the one who brings down the revelation to the messengers. He is Jibreel (peace be upon him), who brought the Quran down to Muhammad (peace and blessings of Allah be upon him):  “Which the trustworthy Rooh [Jibreel] has brought down Upon your heart (O Muhammad) that you may be (one) of the warners.” [26:193 – interpretation of the meaning]  Among them is Mikail, who is appointed in charge of the rain and vegetation, and Israfil who is appointed to blow the Trumpet when the Hour begins. And among them are the recording angels who are appointed to watch over the sons of Adam and their deeds: “But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (Honourable) Katibeen —writing down (your deeds), They know all that you do.” [82: 10-12 – interpretation of the meaning]  Among them are those who are entrusted with the task of writing down all deeds, whether good or evil:  “(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions) Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [50:17-18 – interpretation of the meaning]  Among them are those who are entrusted with the task of seizing the souls of the believers:  “Those whose lives the angels take while they are in a pious state (i.e. pure from all evil, and worshipping none but Allah Alone) saying (to them): Salamun ‘Alaykum (peace be on you) enter you Paradise, because of that (the good) which you used to do (in the world).” [16:32 – interpretation of the meaning]  And among them are those who are entrusted with the task of seizing the souls of the disbelievers:  “And if you could see when the angels take away the souls of those who disbelieve (at death); they smite their faces and their backs, (saying): ‘Taste the punishment of the blazing Fire.’” [8:50 – interpretation of the meaning]  Among them are the gatekeepers of Paradise and the servants of the people of Paradise:  “And angels shall enter unto them from every gate (saying): Salamun ‘Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!” [13:23-24 – interpretation of the meaning]  And among them are the gatekeepers of Hell:  “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.” [66:6 – interpretation of the meaning]  Among them are some who strive in jihad (battle) with the believers:  “(Remember) when your Lord revealed to the angels, ‘Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved, so strike them over the necks, and smite over all their fingers and toes.’” [8:12 – interpretation of the meaning]  On Laylat al-Qadr (Night of Decree) in the month of Ramadan, the angels come down to witness goodness with the Muslims, as Allah says (interpretation of the meaning):  “The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Rooh [Jibreel] by Allah’s permission with all decrees.” [97:3-4]  The angels do not enter a house in which there is a statue, picture (image) or a dog. The Prophet (peace and blessings of Allah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” [Muslim].  Belief in the angels is one of the pillars of faith, and whoever denies it is a kafir (disbeliever):  “... and whosoever disbelieves in Allah, His angels, His Books, His messengers, and the Last Day, then indeed he has strayed far away.” [4:136 – interpretation of the meaning]  And Allah knows best.

If I want to take my son, who has not yet reached adolescence, with me to Hajj, should I dress him in ihraam clothes and do all the rituals on his behalf, such as doing tawaaf on his behalf, etc., or should I dress him in regular clothes and not do anything on his behalf since he is little and does not have to do Hajj?

Praise be to Allah.If a child has reached the age of discernment but has not yet reached adolescence and his father or guardian wants to take him for Hajj, he should tell him to put on ihraam garments and the child should do all the rituals of Hajj for himself, starting with entering ihraam from the meeqaat, until the end of the actions of Hajj, and his father or guardian should stone the Jamaraat on his behalf if he cannot do that himself. He should tell him to avoid the things that are forbidden whilst in ihraam. But if the child is below the age of discernment, then his father or guardian should make the intention of entering ihraam for Hajj or ‘Umrah on his behalf, and do Tawaaf and Sa’ee with him, and take him with him for all the other rituals, and stone the Jamaraat on his behalf.  And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad.

Is it obligatory to change one's name if its meaning is not good?.

Praise be to Allah.Names have meanings, as the saying goes, and every person is influenced by the meaning of his name. So a person should be given a suitable name that has a good meaning, so that he will be influenced by his name.  Ibn al-Qayyim said:  Because names have meanings, it is wise that there should be a proper connection between the meaning of the names and the object that is carrying the name. It should not be the case that the meaning is not suited to the object and there is no connection between the meaning and the object, because this is what is decreed by the Most Wise, and reality testifies to that. Indeed names have a great impact on the objects to which they are applied, and the objects that carry these names will definitely be influenced by these names, whether these names are good or ugly, whether they refer to meanings of lightness or heaviness, kindness or cruelty.”  Zaad al-Ma’aad, 2/336  Hence the Prophet (peace and blessings of Allaah be upon him) used to change bad names to good ones.  It was narrated from Ibn ‘Umar that a daughter of ‘Umar was called ‘Aasiyah (disobedient), but the Prophet (peace and blessings of Allaah be upon him) renamed her Jameelah (beautiful). Narrated by Muslim, 2139.  The ruling – changing names to good names – has to do with what is mustahabb and preferable; it is not obligatory or binding.  The evidence for that is the report narrated by al-Bukhaari (6190) from Ibn al-Musayyab that his father came to the Prophet (peace and blessings of Allaah be upon him) and he said, “What is your name?” He said, “Hazn (meaning rough).” He said, “You are Sahl (meaning easy).” He said, “I will not change the name that my father gave to me.” Ibn al-Musayyab said, “And we have had roughness (in character) ever since.”  Roughness means being harsh and difficult to deal with.  Ibn Battaal said:  This shows that improving names and changing names to something better is not something that is obligatory.  Fath al-Baari.  And if it had been obligatory, the Sahaabi would not have refused to change his name, and the Prophet (peace and blessings of Allaah be upon him) would have compelled him to change his name.  And Allaah knows best.  But if the name carries a meaning implying servitude to someone other than Allaah, such as ‘Abd al-Nabi (slave of the Prophet) and ‘Abd al-Maseeh (slave of the Messiah), and the like, then these names must be changed, because it is not permissible to be a slave of someone other than Allaah, and because all of creation belongs to Allaah and is subjugated to Him.  Ibn Hazm (may Allaah have mercy on him) said:  The scholars are agreed that every name which implies servitude to someone other than Allaah – such as ‘Abd ‘Amr or ‘Abd al-Ka’bah and so on, is haraam.  Fath al-Majeed, p. 531  And Allaah knows best.

Some people who gather together to receive charity that is to be shared out among them put their hands on it, and one of them makes du’aa’ for the donor, and the others say “Ameen” in loud voices. Is this action correct?.

Praise be to Allah.This way of making du’aa’ is not appropriate, because it is bid’ah. Making du’aa’ for the donor without putting one’s hands on the wealth given in charity and without raising voices in unison in the manner described is something that is prescribed in sharee’ah, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does you a favour, then return it in kind; if you cannot do that then keep making du’aa’ for him until that you think that you have returned the favour.” (Narrated by Abu Dawood and al-Nasaa’i with a saheeh isnaad).

When should circumcision be done? At adolescence or when the child is small?.

Praise be to Allah.It is better for circumcision to be done when the child is small, because that is kinder to the child, and so that the child may grow up in a perfect form.  Al-Nawawi said:  It is mustahabb for the child’s guardian to have him circumcised when he is small, because that is kinder to him.  Al-Majmoo’, 1/351.  Al-Bayhaqi (8/324) narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘aqeeqah for al-Hasan and al-Husayn, and he circumcised them when they were seven days old.   The isnaad of this hadeeth is da’eef (weak). See Irwa’ al-Ghaleel, 4/383  Hence Imam Ahmad was asked about the time of circumcision, and he said, We have not heard anything about that.  Ibn al-Mundhir said:  There is no report that may be referred to concerning the time of circumcision, and no Sunnah to be followed.  With regard to the time when it becomes obligatory:  Some of the scholars were of the view that it is not obligatory until after puberty, because the duties of sharee’ah are not obligatory until one reaches puberty.  Al-Nawawi said:  Our companions said: The time when circumcision becomes obligatory is after puberty.  Al-Majmoo’, 1/351  Ibn al-Qayyim (may Allaah have mercy on him) favoured the view that it is obligatory before puberty, so that the child will reach puberty in a circumcised state, but the obligation here is upon the guardian, not the child.  Ibn al-Qayyim said:  In my view it is obligatory for the guardian to circumcise the child before puberty, so that he will grow up in a circumcised state, because the duty can only be done in this manner… The Prophet (peace and blessings of Allaah be upon him) enjoined fathers to tell their children to pray when they are seven and to smack them if they do not pray when they are ten, so what justification can there be for not circumcising them until after they have reached puberty?  Shaykh al-Islam Ibn Taymiyah said:  With regard to circumcision, whenever he wants he can be circumcised, but if he is approaching the age of puberty he should be circumcised as the  Arabs used to do, to make sure he does not reach puberty when he is not circumcised.  Al-Fataawa al-Kubra, 1/275.

Does changing one's name change the divine decree?.

Praise be to Allah.Changing one’s name does not change the divine decree, but it may have an effect on the person and his life.  Al-Bukhaari (6190) narrated from Ibn al-Musayyab that his father came to the Prophet (peace and blessings of Allaah be upon him) and he said, “What is your name?” He said, “Hazn (meaning rough).” He said, “You are Sahl (meaning easy).” He said, “I will not change the name that my father gave to me.” Ibn al-Musayyab said, “And we have had roughness (in character) ever since.”  With regard to the phrase “And we have had roughness (in character) ever since” –  Al-Haafiz said in al-Fath: Al-Dawoodi said: it means that they were harsh, except that in the case of Sa’eed this harshness showed itself only in anger for the sake of Allaah. Someone else said: it refers to the toughness that remained in their character. The genealogists said that his son had some bad characteristics that were well known among them, which you could find in all of them.  Ibn al-Qayyim said:  Because names have meanings, it is wise that there should be a proper connection between the meaning of the names and the object that is carrying the name. It should not be the case that the meaning is not suited to the object and there is no connection between the meaning and the object, because this is what is decreed by the Most Wise, and reality testifies to that. Indeed names have a great impact on the objects to which they are applied, and the objects that carry these names will definitely be influenced by these names, whether these names are good or ugly, whether they refer to meanings of lightness or heaviness, kindness or cruelty.”  Zaad al-Ma’aad, 2/336  And Allaah knows best.

What is the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth, “maa’ilaat mumeelaat”?.

Praise be to Allah.This is a saheeh hadeeth which was narrated by Muslim in his Saheeh from the Prophet (peace and blessings of Allaah be upon him) who said: “There are two types of the people of Hell whom I have not seen: men in whose hands are whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked, maa’ilaat mumeelaat, with their heads like the humps of camels, tilted to one side. They will not enter Paradise nor even smell its fragrance.” This is a stern warning to beware of the things referred to.  The men in whose hands are whips like the tails of cattle are those who beat the people unjustly, like police and others, whether that is done by order of the state or otherwise. The state is only to be obeyed with regard to matters that are right and proper. The Prophet (peace and blessings of Allaah be upon him) said: “Obedience is only with regard to what is right and proper.” And he (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience towards the Creator.”  With regard to the phrase “women who are clothed yet naked, maa’ilaat mumeelaat”, the scholars interpreted this as follows:  “kaasiyat ‘aariyaat (translated above as “clothed yet naked” may have another meaning, which is that they are enjoying the blessings of Allaah, but they do not give thanks for them and they do not obey the commands of Allaah or heed His prohibitions, even though Allaah has bestowed upon them wealth and other blessings.   The hadeeth is also explained in a different manner, which is that they wear clothes that do not cover them, because they are too thin or too short, so they do not serve the purpose of clothes, hence they are described as naked, and because the clothes they wear do not cover their ‘awrah.   Maa’ilaat (literally “deviant”) means they turn away from chastity and righteousness, i.e., they commit sins and evil deeds like those who do immoral actions, or they fall short in doing the obligatory duties, prayer etc.  Mumeelaat means they turn others away, i.e., they call people to evil and corruption, so by their words and actions they lead others into immorality and sin, and they commit immoral actions because of their lack of faith or the weakness of their faith. The point of this saheeh hadeeth is to warn against oppression and all kinds of corruption from men and women.  With regard to the phrase, “their heads are like the heads of camels, tilted to one side,” some of the scholars said that this means they make their heads look big because of the hairstyles they adopt and so on, so that it looks like the hump of a bakht camel. The bakht is a type of camel that has two humps between which there is a dip, so that one hump leans one way and the other leans the other way. When these woman make their heads look big in this way, they look like these humps.  With regard to the phrase, “They will not enter Paradise nor even smell its fragrance,” this is a stern warning; it does not necessarily mean that they are kaafirs or that they will abide in Hell forever, like other sinners who die as Muslims; rather what is meant is that they and other sinners are threatened with Hell for their sins, but they are subject to the will of Allaah. If He wills He will forgive them and if He will He will punish them. This is like the verse in which Allaah says (interpretation of the meaning):  “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48] If a sinner (who is Muslim) enters Hell, he will not abide therein forever like the kuffaar, and those who will abide therein like murderers, adulterers and suicides will not abide therein forever like the kuffaar; rather it is an eternity which will have an end according to Ahl al-Sunnah wa’l-Jamaa’ah – in contrast to the Khawaarij and Mu’tazilah and the innovators who follow their path, because the saheeh mutawaatir ahaadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) indicate that he will intercede for the sinners among his ummah and that Allaah will accept that intercession from him (peace and blessings of Allaah be upon him) a number of times; each time He will specify a number who are to be brought forth from Hell. Similarly the rest of the Messengers, the believers and the angels will all intercede by Allaah’s leave, and He will accept their intercession for whomsoever He will among the believers in Tawheed who have entered Hell because of their sins but are Muslims. Then there will remain in Hell those sinners who are not included in the intercession of the intercessors, but Allaah will bring them forth by His Mercy and Kindness, and there will be none left in Hell but the kuffaar who will abide therein forever and ever. Allaah says concerning the kuffaar (interpretation of the meaning):  “whenever it abates, We shall increase for them the fierceness of the Fire” [al-Isra’ 17:97] “So taste you (the results of your evil actions). No increase shall We give you, except in torment” [al-Naba’ 78:30] And He says concerning the kuffaar who worshipped idols (interpretation of the meaning):  “Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire” [al-Baqarah 2:167] And Allaah says (interpretation of the meaning):  “Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment. They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment” [al-Maa'idah 5:36-37] We ask Allaah to keep us safe and sound from being like them.

Is it permissible for a man to urinate standing up, knowing that nothing will get on his body or clothes?.

Praise be to Allah.There is nothing wrong with urinating standing up, especially when there is a need to do so, if the place is covered and no one will see the ‘awrah of the one who is urinating and no drops of urine will get on him, because it was narrated from Hudhayfah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) went to the garden of some people and urinated standing up. (Saheeh, agreed upon). But it is better to urinate sitting down, because this is what the Prophet (peace and blessings of Allaah be upon him) usually did, and it is more effective in covering the ‘awrah and less likely to result in any drops of urine getting on him.

What are the rights of brothers, sisters and parents on the man at the time .

Praise be to Allah.Brothers and sisters are among the relatives with whom Islam commands us to uphold ties.  The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah says: ‘I am al-Rahmaan (the Most Merciful) and this rahm (tie of kinship) has a name that is derived from My name. Whoever uphold it, I will take care of him, and whoever severs it, I will cut him off.’” (Narrated by al-Tirmidhi, 1907; Abu Dawood, 1694; classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 520).  And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his lifespan to be extended and his provision to be increased, let him uphold the ties of kinship.” (Narrated by al-Bukhaari, 1961; Muslim, 2557)  Among the rights that they share with other Muslims, except that their rights are stronger, are: that you should greet them with salaam when you meet them; you should accept their invitation when they invite you; you should say “Yarhamukum Allaah (may Allaah have mercy on you) if they sneeze; you should visit them if they fall sick; you should attend their funeral if they die; you should go along with them if they swear that you should do something; you should advise them sincerely if they seek your advice; you should not backbite about them in their absence; you should love for them what you love for yourself and hate for them what you hate for yourself. All of that is narrated in saheeh ahaadeeth.  Their rights also include: that you should not harm any of them in word or deed. The Prophet (peace and blessings of Allaah be upon him) said: “The Muslim is the one from whose tongue and hand the Muslims are safe.” (Narrated by al-Bukhaari, 10; Muslim, 40). And he (peace and blessings of Allaah be upon him) said, in a lengthy hadeeth in which he enjoined a number of virtues, “… If you cannot do that, then leave people alone (and do not offend them), for that is an act of charity that you do for yourself.” (Narrated by al-Bukhaari, 2382; Muslim, 84).  With regard to parents’ rights, we have explained the mother’s rights over her children in the answer to question number 5053  And Allaah knows best.

A questioner says that people talk a great deal and have different opinions about where the grave of al-Husayn is located. Can the Muslims benefit from knowing exactly where it is?.

Praise be to Allah.In fact people differed concerning that. It was said that he is buried in Syria, or in Iraq, and Allaah knows best what is true. With regard to his head, they also differed concerning that; it was said that it is buried in Syria, or in Iraq, or in Egypt. The correct view is that the site in Egypt is not his grave, rather that is a mistake and the head of al-Husayn is not there. A number of scholars have written essays on that and explained that there is no evidence for the head of al-Husayn being in Egypt. The most likely to be correct is the view that it is in Syria, because it was taken to Yazeed ibn Mu’aawiyah who was in Syria. There is no basis for the view that it was taken to Egypt. Either it was kept in Syria or it was returned to his body in Iraq.  Whatever the case, the people do not need to know where it is buried or where it is. Rather what is prescribed is to pray for forgiveness and mercy for him, may Allaah forgive him and be pleased with him, for he was killed unlawfully. So we should pray for forgiveness and mercy for him, and hope for much good for him. He and his brother al-Hasan will be the leaders of the youth of Paradise, as the Prophet (peace and blessings of Allaah be upon him) said. May Allaah be pleased with them.  If a person’s grave is known, there is nothing wrong with saying salaams to him and making du’aa’ for him, as other graves may be visited, without going to extremes in that or worshipping them. It is not permissible to ask the dead to intercede, because nothing can be asked of the dead; rather we should make du’aa’ for them and pray for mercy for them if they were Muslims, because the Prophet (peace and blessings of Allaah be upon him) said: “Visit the graves, for they will remind you of the Hereafter.”  If a person visits the graves of al-Husayn or al-Hasan or any other Muslim to make du’aa’ for them and pray for mercy and forgiveness for them, as he would do at the grave of any other Muslim, this is Sunnah. But visiting graves to pray to their occupants or seek their help or ask them to intercede – this is a reprehensible action, and indeed it is major shirk. It is not permissible to build mosques or domes etc over graves, because the Messenger (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and Christians, for they took the graves of their Prophets as places of worship.” (Saheeh – agreed upon). And because it was narrated from Jaabir (may Allaah be pleased with him) in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, sitting on them and erecting structures over them.” So t is not permissible to plaster over graves, perfume them, place screens around them or erect structures over them; all of that is forbidden and these are means that lead to shirk. And we should not pray at graves because the Prophet (peace and blessings of Allaah be upon him) said: “Those who came before you used to take the graves of their Prophets and righteous people as places of worship; do not take graves as places of worship, for I forbid you to do that.” (Narrated by Muslim in his Saheeh from Jundub ibn ‘Abd-Allaah al-Bajali (may Allaah be pleased with him).  This hadeeth indicates that it is not permissible to pray at graves or to take them as mosques; and because that is a means that leads to shirk and worshipping someone other than Allaah by calling upon them (the occupants of the graves), seeking their help, making vows to them, and touching the graves to seek their blessings. Hence the Prophet (peace and blessings of Allaah be upon him) warned against that. Rather graves should be visited in the manner prescribed in sharee’ah only, to give salaams to them and make du’aa’ for them and pray for mercy for them, but without travelling specifically for that purpose.  And Allaah is the Source of strength and the Guide to the straight path.

After the sun set on the day of ‘Arafah, my friend and I set out, each driving a car carrying women and a few men and children, to go from ‘Arafah to Muzdalifah with the other pilgrims. After a portion of the night had passed, but before midnight, we reached Muzdalifah, but they would not let us in to the empty area at the beginning of Muzdalifah… When we reached the middle of Muzdalifah, we could not find empty space, and they expelled us from Muzdalifah. After we left Muzdalifah we were involuntarily separated. My friend went to stone Jamarat al-‘Aqabah and to do Tawaaf al-Ifaadah, since he could not go back to Muzdalifah because he did not know the way back. I followed the roads to Mina, then to Makkah, and thence to ‘Arafah, and we came back to Muzdalifah again at the end of the night, after a lot of exhausting struggle and effort. My questions are:  1- Do my friend and the people with him have to offer a sacrifice because they did not manage to stay overnight in Muzdalifah although they wanted to – or not? Does the fact that I spent the night traveling around, with all the difficulties involved, and I did not manage to stay overnight in Muzdalifah as required, and only spent a short part of the night there, mean that I also have to offer a sacrifice?

Praise be to Allah. If the matter is as you described, then neither of you has to offer a sacrifice for not staying overnight in Muzdalifah, and neither do the pilgrims who were with you, because you tried your hardest to stay there overnight but you were not able to do so. Allaah says (interpretation of the meanings):  “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]  “Allaah does not want to place you in difficulty” [al-Maa’idah 5:6] “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:14] But for those who stoned Jamarat al-‘Aqabah and did Tawaaf al-Ifaadah and Sa’ee before midnight, that is not acceptable; they have to repeat the Tawaaf, Sa’ee’ and Ramiy (stoning). There is no set time limit for repeating the Tawaaf and Sa’ee, but they should hasten to do it once they know the ruling. With regard to the Ramiy the one who misses it must offer a sacrifice if he did not repeat it during the four days spent in Mina, the day of ‘Eid and the three days of al-Tashreeq. If it was done after midnight it is acceptable and there is no sin on you for that, in sha Allaah. You will be rewarded for your efforts and for the difficulty you endured.  And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.