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Is it obligatory for a woman to get married?

Praise be to Allah.When does marriage become obligatory? In response to your question, we will look briefly at what some of the Muslim jurists have written on this topic. In Mawahib al-Jaleel it was said:  “Marriage is obligatory for a woman who is unable to feed or clothe herself unless she gets married.”  In al-Sharh al-Kabir, concerning obligatory marriage it says:  “If a person fears that he may commit fornication, it (marriage) is obligatory on him.” In Fath al-Wahhab, it says: “For the woman who has (physical) desires, marriage is sunnah, just as it is for the one who needs maintenance and the one who fears being taken advantage of by immoral persons.” In Mughni al-Muhtaj, it says:  “(Marriage) becomes wajib (obligatory) if a person fears fornication… And it was said that it becomes obligatory if a person has made a vow (nadhr) to get married.” Then concerning the ruling with regard to women: “If she needs to get married, i.e., she has physical desires, or needs maintenance, or she is afraid that immoral people may take advantage of her… it is preferable (mustahabb) for her to get married, because this will protect her religion and her chastity, and she can enjoy what her husband spends on her, and other advantages.” Ibn Qudamah (may Allah have mercy on him) said in his book al-Mughni:  “Our colleagues differed as to whether marriage is obligatory. The best-known opinion in our madhhab is that it is not obligatory, except when a person is afraid of committing a forbidden deed if he does not marry. In that case he should make himself chaste (i.e. get married). This is the opinion of the majority of fuqaha.” When it comes to marriage, people are of three types, one of which is those who fear that they may commit forbidden deeds if they do not get married. It is obligatory for such people to get married, according to the majority of jurists, because it is obligatory for them to make themselves chaste and protect themselves from haram.  In Subul al-Salam it says:  “Ibn Daqiq al-‘Eid said that some of the jurists said that marriage is obligatory for the one who fears sin or hardship (because of suppressing physical desires) and is able to marry… and it is obligatory for the one who cannot avoid fornication unless he gets married.” In Badai’ al-Sanai’, it says:  “There is no dispute that marriage is an obligation when desire is strong. If a person has such a strong desire for women that he cannot be patient, and he can afford to pay the mahr (dowry) and support a wife, then if he does not get married, he is a sinner.” From the above discussion, we can see a number of situations in which marriage is obligatory. You might ask: “How can we imagine a woman fulfilling this obligation when usually it is the man who goes around knocking on doors looking for a partner? This is not the woman’s role.” The answer is: what a woman can do to fulfill this command is not to refuse marriage when a suitable, compatible man comes with an offer of marriage. Status of marriage in Islam Muslim women and men need to understand the high status which marriage has in Islam, so that they will be more keen to marry. There follows a useful summary on this topic by al-Imam Ibn Qudamah al-Maqdisi (may Allah have mercy on him), from his book al-Mughni: “The basis of the legislation of marriage is the Quran, Sunnah and ijma’ (consensus of the scholars). In the Quran, Allah says (interpretation of the meanings):  ‘… marry women of your choice, two or three, or four…’ [al-Nisa 4:3]  and  ‘And marry those among you who are single and (also marry) the salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves)…’ [al-Nur 24:32].  The Prophet (peace and blessings of Allah be upon him) said: “O young men! Whoever among you can afford it, let him get married, for this will lower his gaze and protect his chastity. Whoever cannot (get married), then let him fast, for fasting will be a protection for him.”(Agreed upon).  There are many other verses and reports like these. The Muslims agree that marriage is legislated. Ibn Mas’ud said: “If I only had ten days left to live, and I knew that I would die at the end of them, and I was able to get married, I would do so, for fear of fitnah (temptation).” Ibn 'Abbas said to Sa’id ibn Jubayr:  “Get married, for the best of this ummah are those who have more wives.”  Ibrahim ibn Maysarah said:  “Tawus said to me: ‘Either you get married, or I will say to you what ‘Umar said to Abu’l-Zawaid: There is nothing stopping you from getting married but either impotence or immorality!’ According to al-Mirwadhi, Ahmad said: ‘Celibacy has nothing to do with Islam. Whoever calls you not to get married is calling you to something other than Islam.’” Benefits of marriage Then he said (may Allah have mercy on him): “The benefits of marriage are many. They include: protecting one’s religion and helping one to adhere to it; protecting and taking care of women; and producing offspring and increasing the ranks of the ummah, thus achieving the pride of the Prophet (peace and blessings of Allaah be upon him), etc.” [Translator’s note: there is a hadith which indicates that the Prophet (peace and blessings of Allah be upon him) will feel proud of the large numbers of his ummah in the Hereafter, so Muslims are encouraged to marry and have many children.] It should now be clear that the benefits of marriage are many. No wise Muslim woman would hesitate to get married, especially if an offer of marriage comes from a person who is strongly committed to Islam and is possessed of a good character and morals. And Allah knows best.

i would like information on majic (jadoo) what are the consequences and can people use it to kill people.

Praise be to Allah.Yes, there is sihr that can kill. When discussing different forms of murder the scholars have mentioned that the person who kills another by means of a kind of sihr that usually kills should be executed (qisaas – retaliation), because he has killed by means of something that usually kills. Ibn Qudaamah said in al-Mughni (9/330): “The sixth kind: if he killed him by means of a kind of sihr that usually kills, then he has to be executed, because he has killed by means of something that usually kills, like killing by use of a knife. If he killed by means of something that does not usually kill or something that sometimes kills and sometimes does not, then he has to pay diyah (blood-money), but qisaas is not required, because he intended to do harm, and it is akin to beating someone with a stick (which may or may not kill).” The ruling concerning the saahir (practitioner of sihr) in al-Mawsoo’ah al-Fiqhiyyah (24/267) says that in the case where he killed a person by means of his sihr… the majority say that killing by means of sihr may be done deliberately, in which case qisaas is required. According to the Maalikis, evidence or a confession is required. According to the Shaafi’is, if the person whom the practitioner of sihr killed was his equal , then qisaas is required if the killing was deliberate, which may be proven by a confession on the part of the saahir, such as his saying “I killed him by means of my sihr”, or “I killed him with this type of thing”, supported by the testimony of two reliable witnesses who have practised sihr in the past but have now repented, who can confirm that this kind of sihr usually kills. If it is a type that does not usually kill, then the matter is more akin to manslaughter. And Allaah knows best.

My question is complex. First, during the first Ramadan that my wife and I were married, we did something that we are ashamed of and have sincerely repented for; and that is have intercourse while fasting. Unfortunately, this occured 2 or 3 times. I have come to know that the correct action for this is to: first free a slave or second, fast for 60 days continuously. The first option of freeing a slave is not possible, so my question is about fasting. I could fast for sixty days but since it is continuous, I believe that I would not be able to provide for my family (fasting weakens me, and my job is a physical one, without energy, It becomes unbelievably difficult). It is hard enough to make it through Ramadan and earn enough money ( with Allah's will) to provide for my family. What options are left to me. I am aware of the hadith were a poor man came to the prophet (pbuh) and he was given the options free a slave, fast, and he couldn't do either, so he was given dates to give to the poorest family, which was his, so he took them to his family. How does this apply to me? I alhamdulilah, am not rich, but am not poor either (mostly pay check to pay check) - my wife and I feel tremendous guilt about this. Please help! Also, if one is to fast is that 60 days for each time one had intercourse during Ramadans fast?

Praise be to Allah.Our advice is that you should try to fast the two consecutive months during cold or temperate days when the days will be shorter and it will be less difficult for you, or during the annual leave which your employer gives you, and other opportunities which you can make use of for this purpose. If you really and truly cannot fast, then it is permissible for you to feed sixty poor persons. You could give them food in stages – according to what you are able to do – until you have fed the complete number. Your wife also has to make a similar expiation if she was a willing partner in the act of intercourse during the day in Ramadan. If the number of times that intercourse took place happened on different days, then you have to offer expiation for each day on which the sanctity of the sacred month was broken. The author of Kifaayat al-Taalib said: “The number of expiations corresponds to the number of days, not to the number of times the act was repeated on one day before the payment of any expiation. This is by consensus (of the scholars).” It was said in Haashiyat al-Dasooqi: “It is not counted by the number of times a person ate or had intercourse in one day.” The author of Mughni al-Muhtaaj said: “Expiation is counted by the number of misdeeds… (whoever had intercourse on two different days must pay expiation twice)… because each day is a separate, independent act of worship, so the expiation for both cannot be combined… If the act of intercourse happened several times in one day, the separate acts are not counted [i.e. one expiation is sufficient].” Allah burdens not any person, but that which he can bear. The hadeeth to which you refer in your question was narrated by Abu Hurayrah (may Allah be pleased with him) who said: “Whilst we were sitting with the Prophet (peace and blessings of Allah be upon him), a man came to him and said: ‘O Messenger of Allah, I am doomed!’ He said, ‘What happened to you?’ He said: ‘I had intercourse with my wife whilst I was fasting.’ The Messenger of Allah (peace and blessings of Allah be upon him) asked: ‘Could you find a slave you could set free?’ He said, ‘No.’ He asked, ‘Are you able to fast for two consecutive months?’ He said, ‘No.’ He asked, ‘Can you feed sixty poor persons?’ He said, ‘No.’ The Prophet (peace and blessings of Allah be upon him) fell silent. Whilst we were (sitting) like that, the Prophet (peace and blessings of Allah be upon him) was brought a container of dates. He said, ‘Where is the one who was asking?’ The man said, ‘I (am here).’ He said, ‘Take these and give them in charity.’ The man said, ‘Who is poorer than I, O Messenger of Allah? There is no household between the two lava fields (i.e., in Madeenah) that is poorer than my household.’ The Prophet (peace and blessings of Allah be upon him) smiled until his back teeth could be seen, then he said: ‘Feed it to your family.’” (Reported by al-Bukhaari, Fath, 1936). According to a report narrated by Ahmad from ‘Aa’ishah (may Allah be pleased with her), whilst the Prophet (peace and blessings of Allah be upon him) was sitting in the shade of the fortress of Hassaan, a man came to him and said, “I have been burnt, O Messenger of Allah!” He asked, “What is wrong with you?” He said, “I had intercourse with my wife whilst I was fasting.” She [‘Aa’ishah] said: that was in Ramadaan. The Messenger of Allah (peace and blessings of Allah be upon him) said to him, “Sit down,” so he sat down at the back of the gathering. Then a man came with a donkey on whose back was a basket of dates, and said: “This is my sadaqah (charity) O Messenger of Allah.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Where is the burnt one who just came?” He said: “Here I am, O Messenger of Allah.” He said: “Take this and give it in charity.” He said, “Where should it go except to me and my family, O Messenger of Allah? By Him Who sent you with the truth, I cannot find anything for me and my family.” He said: “Take it.” So he took it. (al-Musnad 6/276). We ask Allah, may He be glorified and exalted, to forgive us our sins and transgressions and to accept our repentance, for He is the Acceptor of Repentance, the Most Merciful.

What should be done for a valid marriage contract if the father of the fiancée does not pray?

Praise be to Allah. So long as her father does not pray the five daily prayers, he is not fit to be her wali (guardian) in contracting her marriage. Look for someone else who could be her guardian, and if it is her brother mentioned in the question, then he can contract the marriage on her behalf. And Allaah is the greatest help.

I have been told by someone claiming to be a Muslim that all God's prophets, including Mohammed, were without sin, (perfect), never requiring forgiveness. Is this a view held officially by Islam as a whole?

Praise be to Allah.We thank you for sending this question in an effort to find the right answer instead of merely accepting what you have heard from someone who claims to be a Muslim. The ummah (Muslim nation) is agreed that the Messengers are infallible in carrying out their mission they do not forget anything that Allah has revealed to them except with regard to matters that have been abrogated. They are also infallible in conveying the Message they do not conceal anything that Allah has revealed to them, for that would be a betrayal and it is impossible to imagine that they could do such a thing. Allah says (interpretation of the meaning): O Messenger! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not ,then you have not conveyed His Message [al-Maaidah 5:67]. If anything is concealed or changed, then the punishment of Allah will befall the one who is guilty of doing these things, as Allah says (interpretation of the meaning): And if he [Muhammad (peace and blessings of Allah be upon him)] had forged a false saying concerning Us [Allah], We surely would have seized him by his right hand (or with power and might), and then certainly should have cut off his life artery (aorta). [al-Haqqah 69:44-46]. One aspect of infallibility is that they (the Prophets) do not forget anything of that which Allah has revealed to them, and thus no part of the revelation is lost. [Al-rusul wal-risaalaat (The Messengers and their missions), Omar al-Ashqar, p. 97] Omar al-Ashqar also said (op. cit., p.102): The Prophets and Messengers may also strive to find the right judgement in the situations with which they are faced, and they judge according to what they themselves see and hear they do not have knowledge of the Unseen. They may make an incorrect judgement, as happened to the Prophet of Allah Dawood (David), who failed to do so, and Allah helped his son Sulaymaan (Solomon) to come up with the right answer in that particular case. Abu Hurayrah (may Allah be pleased with him) reported that he heard the Prophet (peace and blessings of Allah be upon him) say: There were two women, each of whom had a son. A wolf came and carried off the son of one of them, who said to the other, The wolf has taken your son. The other said, No, he took your son. They came to Dawood to ask him to judge between them, and he ruled in favour of the older woman. Then they went to Sulaymaan the son of Dawood and told him what had happened. He said, Bring a knife and divide the child between them. The younger woman said, Do not do that, may Allah have mercy on you! He is her son. So Sulaymaan ruled in favour of the younger woman. (Reported by al-Bukhari). The Prophet (peace and blessings of Allah be upon him) explained this story: Umm Salamah, the wife of the Prophet (peace and blessings of Allah be upon him) narrated that he heard a dispute going on at the door of his apartment, so he went out and told them: I am no more than a human being. Disputing parties may come to me, and one of you may be more eloquent and persuasive than the other, so I may think that he is telling the truth and rule in favour of him. Whoever has a judgement in favour of him to the detriment of a fellow-Muslims rights, this is a piece of the Fire let him take it or leave it. When it comes to the idea of the Prophets committing major sins (kabaair), Shaykh al-Islam Ibn Taymiyah said (in al-Fataawaa, 4/319): The belief that the Prophets are free of major sins, but not of minor sins, is the opinion of the majority of Islamic scholars and of all (Muslim) groups It is the opinion of most mufassireen (commentators on the Quran), scholars of hadeeth and fuqaha (jurists). With regard to whether it is possible for the Prophets to commit minor sins, in Lawaami al-Anwaar al-Bahiyyah (2/214), al-Safaareeni quoted from Ibn Hamdaan who said in Nihaayat al-Mubtadieen: They are infallible in conveying the commands and message of Allah, but they are not infallible in any other regard. They may make mistakes, forget things, or commit minor sins according to the most well-known opinion (of the scholars) but they will not be approved for these mistakes. The majority of scholars take the following as evidence to support their claim that the Prophets are not free from minor sins: Adams sin in eating from the tree from which Allah had forbidden him to eat. Allah says (interpretation of the meaning): And (remember) when We said to the angels, Prostrate yourselves to Adam. They prostrated (all) except Iblees (Satan), who refused. Then We said, O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery. Verily, you have (a promise from Us) that you will never be hungry therein nor naked. And you (will) suffer not from thirst therein nor from the suns heat. Then Shaytaan whispered to him, saying: O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that shall never waste away? Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray. [Ta-Ha 20:116-121] When Nooh prayed for his kaafir son, Allah rebuked him for doing so, and taught him that this person was not a member of his family, and that this prayer was not a righteous deed on his part. So Nooh sought forgiveness from his Lord, repented and returned to Allah: Nooh said: O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers. [Hood 11:47 interpretation of the meaning]. When Dawood realized that he had been too quick to judge, without listening to what the second disputant had to say, he hastened to repent: and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance. [Saad 38:24 interpretation of the meaning]. Everyone, even the Prophets, is in need of the forgiveness of Allah. Allah has blessed His Prophets by forgiving their sins, and He has blessed our Prophet (peace and blessings of Allah be upon him) as He said (interpretation of the meaning): That Allah may forgive you your sins of the past and the future, and complete His favour upon you, and guide you on the Straight Path. [al-Fath 48:2] Shaykh al-Islam Ibn Taymiyah said, in al-Fataawaa 10/296, Concerning the issue of forgiveness of the Prophets sins: Allah, may He be exalted, does not speak of any Prophet in the Quraan, except He also mentions repentance and seeking forgiveness. For example, Adam and his wife said: Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers. [al-Araaf 7:23 interpretation of the meaning]. Nooh said: O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers. [Hood 11:47 interpretation of the meaning]. Ibraaheem said: Our Lord! Forgive me and my parents, and (all) the Believers on the Day when the reckoning will be established. [Ibraaheem 14:41 interpretation of the meaning] and You are our wali (Protector), so forgive us and have Mercy on us, for You are the Best of those who forgive. And ordain for us good in this world, and in the Hereafter. Certainly we have turned unto You [al-Araaf 7:155-156 interpretation of the meaning]. Moosa said: You are our wali (Protector), so forgive us and have Mercy on us, for You are the Best of those who forgive. [al-Araaf 7:155 interpretation of the meaning]. Then he [Ibn Taymiyah, may Allah have mercy on him] gave further examples, but what we have mentioned here is sufficient. And Allah knows best.

It is allowed to translate the Qur’an to French, for example, to be read by the unbelievers meanwhile, Allah says?

Praise be to Allah.No translation can resemble the Qur’an in precision of expressions, highness of style, or beauty of composition. Nor is it possible to reflect the miraculous nature of the Qur’an, fulfill all its goals in illustrating rules, principles and etiquette or indicate the lessons and primary and secondary meanings deduced from it. Any one who tries to do so is trying in vain. People of Knowledge can express what they have understood from the meanings of the Qur’an in other languages to help the speakers of these languages get the ideas, even though they are not ultimate. But this is not considered to be Qur’an; it could be classified as belonging to illustrations. Therefore, unbelievers can touch such books.

Are there any names which it is forbidden to use? If so, what are they?

Praise be to Allah.Forbidden names Yes, there are names which we are forbidden to use, examples of which are as follows: Names which belong only to Allah  It is forbidden to use any name which belongs only to Allah , such as al-Khaliq (the Creator) and al-Quddus (the Most Holy), or names which do not befit any except Allah, such as Malik al-Muluk (King of Kings). This is the consensus of the fuqaha. Ibn al-Qayyim said that names which belong only to Allah include : al-Ahad (the One), al-Samad (the Eternal), al-Khaliq (the Creator), al-Razzaq (the Provider), al-Jabbar (the Compeller), al-Mutakabbir (the Majestic), al-Awwal (the First), al-Akhir (the Last), al-Batin (the Hidden) and Allam al-Ghuyub (the Knower of the Unseen). (Tuhfat al-Mawdud, p. 98) The evidence that it is forbidden to call anyone by a name which belongs only to Allah, such as Malik al-Muluk (king of kings), may be seen for example in the hadith narrated by al-Bukhari and Muslim from Abu Hurayrah (may Allah be pleased with him); in the version narrated by al-Bukhari, he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: The most despised name with Allah on the Day of Resurrection will be a man called Malik al-Muluk. According to Muslim, he said, The man who will be most deserving of Allah’s anger and most evil on the Day of Resurrection will be a man who was called Malik al-Amlak. There is no King except Allah. As regards using names that may be used for Allah or for others, it is permissible to use these names, such as ‘Ali (High), Rashid (Guide) and Badi’ (Innovator or Originator). Ibn ‘Abidin said: “It seems to be the case that they are permitted, even if the definite article “al” is used. Al-Hasqafi said: What (these names) mean concerning us (human beings) is different from their meanings concerning Allah, may He be exalted. Names which befit no one except the Prophet It is forbidden to use names which befit no one except the Prophet (peace and blessings of Allah be upon him), such as Sayyid Walad Adam (master of the sons of Adam), Sayyid al-Nas (master of mankind), Sayyid al-Kull (master of all), because these names, as the Hanbalis said, befit no one except him, (peace and blessings of Allah be upon him). Names which imply enslavement to anything besides Allah It is forbidden to use any name which implies enslavement to anything besides Allah, may He be glorified and exalted, such as ‘Abd al-’Uzza (slave of al-’Uzza a pagan goddess), ‘Abd al-Ka’bah (slave of the Ka’bah), ‘Abd al-Dar (slave of the House), ‘Abd ‘Ali (slave of ‘Ali), ‘Abd al-Husayn (slave of Husayn), etc. It was stated in Hashiyat Ibn ‘Abidin that one should not be called ‘Abd Fulan (slave of so-and-so). It says in Kashshaf al-Qina’: ‘They (the scholars) agreed that every name which implies enslavement to anything other than Allah is forbidden, such as ‘Abd al-’Uzza, ‘Abd ‘Amr, ‘Abd ‘Ali, ‘Abd al-Ka’bah, and any other similar names, such as ‘Abd al-Nabi (slave of the Prophet), ‘Abd al-Husayn, ‘Abd al-Masih (slave of the Messiah).” (Hashiyat Ibn ‘Abidin, 5/268;Mughni al-Muhtaj, 4/295; Tuhfat al-Muhtaj, 10/373; Kashshaf al-Qina’, 3/27; Tuhfat al-Mawdud, p. 90) The evidence that it is forbidden to use any name which implies enslavement to anything other than Allah may be seen in the report of Ibn Abi Shaybah from Yazid ibn al-Miqdam ibn Shurayh, from his father, from his grandfather Hani ibn Yazid, may Allah be pleased with him, who said: A delegation came to the Prophet (peace and blessings of Allah be upon him), and he heard them calling someone ‘Abd al-Hajar (slave of the stone). He asked him, What is your name? and he said, ‘Abd al-Hajar. He said, No, you are ‘Abd-Allah (the slave of Allah). (Al-Mawsu’ah al-Fiqhiyyah, 11/335) Using names of idols Using the names of idols that are worshipped instead of Allah. Names of devils It is forbidden to use the names of devils (shayatin), such as Khanzab and Iblis. It was reported that the Sunnah is to change names such as these. Disliked names in Islam Names that are makruh (disliked) may be categorized as follows: Names that have bad or distasteful meanings It is makruh to use names that have bad or distasteful meanings, or which sound odd, which would cause others to mock a person or would cause him embarrassment, in addition to being contrary to the guidance of the Prophet (peace and blessings of Allah be upon him), who taught us to choose good names. Names whose meanings are too soft and provocative or sexy It is makruh to use names whose meanings are too soft and provocative or sexy, which is a widespread problem in the naming of girls. Naming someone after promiscuous actors and singers It is makruh to deliberately name someone after promiscuous actors and singers who star in worthless entertainment shows. One of the signs of empty-headedness and lack of pride in one's faith is the fact that after a show starring immoral women, people will compete with one another in naming their newborns after these women. Anyone who checks the names registered at the time of one of these shows will see that this is a fact. And our complaining is to Allah. Names that convey any sense of sin It is makruh to use names that convey any sense of sin and disobedience to Allah. Foreign names that belong only to the unbelievers It is makruh to use foreign names that belong only to the unbelievers. The proud Muslim who is content with his religion will avoid this and not come anywhere near it. The temptation to use these names is very strong in our time, and a Muslim might pick up any name from Europe and America. This is the worst type of sin and a sign of humiliation and defeat. If this imitation of the unbelievers and using their names is merely the matter of whims and stupidity, it is nevertheless a major sin; if it is done because one actually believes these names are better than Muslim names, then this is a devastating blow to the foundation of faith. In either case, the person who has done this must hasten to repent, and changing the name is a condition of repentance. Names of Pharaohs or other tyrants It is makruh to use the names of Pharaohs or other tyrants. Names that have any undesirable meaning It is makruh to use names that have any undesirable meaning. Naming people after animals It is makruh to name people after animals that are known for their bad qualities. When the Arabs called their children by such names, it was because of good qualities that they noticed in them, and this was the desired meaning. So when they used the name Kalb (dog), it was because of the dogs alertness and ability to work hard; when they used the name Himar (donkey), it was because of the donkeys patience and forbearance, and so on This refutes the false arguments of the Shu’ubiyyah against the Arabs, as was explained by Ibn Durayd, Ibn Faris, and others. Names which are composed of any word added to such words as al-Din or Islam It is makruh to use any name which is composed of any word added to such words as al-Din (the Religion) or Islam, such as Nur al-Din/Nuruddin (Light of the Religion), Diya al-Din/Ziauddin (Brightness of the Religion), Sayf al-Islam (Sword of Islam), Nur al-Islam (Light of Islam), etc.  This is because of the great status attached to these words, al-Din and Islam. Adding words to them to form names is an exaggeration which borders on lying, which is why some scholars said that this is haram, and the majority say that it is makruh, because it gives an incorrect impression which should not be given. The way this practice started was that these were titles which were added to people’s names, then people started to use them as names. Names of this sort may be forbidden for two reasons. In a name such as Shihab al-Din, for example, the word Shihab means a flame, which comes from fire, then this is added to the word al-Din (which is inappropriate). This can lead to the use of strange names, as in Indonesia, where people use names such as Dhahab al-Din (gold of the Religion) and Mas al-Din (diamond of the Religion)! Imam al-Nawawi (may Allah have mercy on him), used to dislike being called by his nickname Muhiy al-Din, and Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) used to dislike being called by his nickname Taqiy al-Din, and he said, But my family gave me this nickname, so I am known by it. Names which include the word al-Rasul Names which include the word al-Rasul (the Messenger) are also makruh. Names of angels Some of the scholars regarded using the names of angels (peace be upon them) as makruh. Giving angels’ names to women is clearly haram, because it implies imitation of the mushrikin, who thought that the angels were the daughters of Allah, Exalted be He above what they say! Names of Surahs of the Quran Some of the scholars thought that it was makruh to give people the names of Surahs of the Quran, such as Ta-Ha, Ya-Sin, Ha-Mim. (The popular notion that Ya-Sin and Ta-Ha are names of the Prophet (peace and blessings of Allah be upon him) is not correct). For more, please see these answers: 7180 , 5434 , 31245 , 10030 , 88734 , 191455 , 71296 , 21359 , 6239 , 122042  And Allah knows best.

Is it possible to combine the intention of fasting the three days in each month with the intention to fast the Day of ‘Arafaah? Will we receive two rewards?

Praise be to Allah.Combining acts of worship is of two types: One type is not correct, which is in the case of acts of worship which are independent or are part of another. In these cases, intentions cannot be combined. For example, if a man misses the Sunnah of Fajr, and the sun comes up and the time for Salaat al-Duhaa comes, the Sunnah of Fajr cannot take the place of Salaat al-Duhaa, or vice-versa. They cannot be combined, because the Sunnah of Fajr is independent, and Salaat al-Duhaa is independent, and neither of them can take the place of the other. The same applies if an act is connected to the one that comes before it – they cannot be combined. So if a man says, “I want to have the intention of praying both fard and sunnah when I pray Fajr,” we would tell him that this is not correct, because the Sunnah (of Fajr) is directly connected to the Fard, and cannot take its place. The second type is where what is intended is not a specific act of worship. In this case, intentions may be combined. For example: a man enters the mosque where the people are praying Salaat al-Fajr. It is known that when a man enters the mosque, he should not sit down until he prays two rak’ahs, so if he joins the imaam in that prayer, this is good enough. Why? Because the point is that he should pray two rak’ahs when he enters the mosque. Similarly, if a man enters the mosque at the time of Salaat al-Duhaa and prays two rak’ahs with the intention of praying Salaat al-Duhaa, he does not have to pray Tahiyyat al-Masjid as well, but if he has the intention of both, that is better. This is the guideline for combining acts of worship. In the case of fasting, fasting the Day of ‘Arafaah, for example, means that when this day comes you will be fasting, whether you intended it as one of the three days which you fast every month or as the Day of ‘Arafaah. But if you intended it as the Day of ‘Arafaah, it will not count as one of the three days; but if you intended it as one of the three days, that is good enough and will count as the Day of ‘Arafaah too. If you intended both, that is preferable.

What is the ruling on using different kinds of animal skins, whether they come from animals whose meat we can eat or those whose meat we cannot eat, whether they are tanned or not tanned?

Praise be to Allah.The skins of animals that become halal through proper slaughter are pure (taahir), because they become good through the process of proper slaughter, such as the skins of camels, cattle, sheep, gazelles, rabbits and so on, whether they are tanned or not tanned. As for the skins of animals whose meat we cannot eat, such as dogs, wolves, lions, elephants and the like, it is impure (naajis), whether it is slaughtered or it dies or is killed, because even if it is slaughtered it does not become halal and cannot be good, so it is naajis, whether it is tanned or not tanned. This is according to the most correct opinion, because the most correct opinion is that impure skins cannot be made pure through tanning if they come from animals which we are not permitted to slaughter for food. As for the skins of animals which have died before they could be slaughtered properly, if these are tanned then they become pure, but before they are tanned they are impure. So now animal skins may be divided into three types: The first type: those which are pure whether they are tanned or not, which are the skins of animals that may be eaten if they are slaughtered correctly. The second type: skins which cannot be pure either before or after tanning, because they are impure. These are the skins of animals whose meat we cannot eat, like pigs. The third type: skins which become pure after tanning, but are not pure before before tanning. These are the skins of animals whose meat may be eaten if they are slaughtered properly but not if they die otherwise.

What is the Sunnah when entering upon one’s wife on the wedding night? Many people mistakenly think that he should read Soorat al-Baqarah and pray, and this custom is widespread nowadays.

Praise be to Allah.When a man enters upon his wife for the first time, he should take her forelock in his hand and say: “Allaahumma innee as’aluka khayrahaa wa khayra ma jabaltahaa ‘alayh, wa a’oodhu bika min sharrihaa wa sharri ma jabaltahaa ‘alayh (O Allaah, I ask You for the goodness within her and the goodness that You have made her inclined towards, and I take refuge with You from the evil within her and the evil that You have made her inclined towards).” (Reported by Abu Dawood, no. 2160; Ibn Maajah, no. 1918), But if he fears that the woman may get upset if he takes hold of her forelock and recites this du’aa’, then he can take hold of her forelock as if he is going to kiss her, and recite this du’aa’ to himself under his breath, without letting her hear him, so that she will not be upset. If she is a woman who has knowledge, she will know that this is prescribed by Islam and that there is nothing wrong with him doing and saying this in such a way that she can hear it. As for praying two rak’ahs when he enters the room where his wife is, it was reported that some of the salaf did this, so if the man does this it is good, and if he does not do it, there is nothing wrong with that. As for reciting al-Baqarah and other soorahs, I know of no basis for doing this.

Does Zamzam water have any significance? Is there any hadith to say it is used for cures, etc. and or keep niyyah and drink it for a purpose?

Praise be to Allah.What is Zamzam? Zamzam is the name of a famous well in al-Masjid al-Haram [the Sacred Mosque in Makkah], which is thirty-eight cubits away from the Ka`bah. It is the well of Isma’il, the son of Ibrahim (peace and blessings of Allah be upon them both), from which Allah quenched the thirst of Isma’il when he was an infant. His mother looked for water for him, but could not find any. She climbed to the top of al-Safa, praying to Allah to help her and give her water for Isma’il, then she climbed to the top of al-Marwah and did the same. Allah sent Jibril, and he struck the earth with his heels, and water appeared. Virtues of drinking from the water of Zamzam The scholars (may Allah have mercy on them) agreed that it is recommended for pilgrims on Hajj and `Umrah in particular, and for all Muslims in general, to drink Zamzam water, because of the authentic hadith in which the Prophet (peace and blessings of Allah be upon him) is reported to have drunk the water of Zamzam . (Al-Bukhari, 3/492)  According to the hadith of Abu Dharr (may Allah be pleased with him), the Prophet (peace and blessings of Allah be upon him) said concerning the water of Zamzam, “It is a blessing, and it is food that satisfies.” (Reported by Muslim, 4/1922). Al-Tayaalisi (61) added, in a version that he narrated: “and a cure for the sick.” I.e., drinking the water of Zamzam means that a person does not need to eat, and it will cure his sickness – but this is when he drinks it with faith and sincerity, as proven in the hadith of Abu Dharr al-Ghifari who stayed in Makkah for a month without any nourishment except Zamzam water. Al-`Abbas ibn ‘Abd al-Muttalib (may Allah be pleased with him) said: “The people used to compete over Zamzam during the time of Jahiliyyah. People who had children used to bring them and give them to drink, and this was their early-morning victuals. We used to used to think that it was a help for people who had children.” Al-'Abbas said: “During the Jahiliyyah, Zamzam was known as Shaba’ah (satisfaction).” Al-‘Allamah al-Abbi (may Allah have mercy on him) said: “(The water) is for whatever purpose it is drunk for, and Allah made it food and drink for Isma’il and his mother Hajar .” Ibn al-Mubarak entered Zamzam and said, “O Allah, Ibn al-Mu’ammal told me, from Abu’l-Zubayr from Jabir that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The water of Zamzam is for whatever purpose it is drunk for,’ so, O Allah, I am drinking it (to quench) my thirst on the Day of Resurrection.” The two angels washed the heart of the Prophet (peace and blessings of Allah be upon him) when he was a child, after they had taken it out, then they put it back. Al-Hafiz al-'Iraqi (may Allah have mercy on him) said: “The reason why the Prophet’s chest was washed with Zamzam water was to make him stronger so that he could see the kingdom of heaven and earth, and Paradise and Hell, because one of the special qualities of Zamzam is that it strengthens the heart and calms the soul. The report about the chest of the Prophet (peace and blessings of Allah be upon him) being washed with the water of Zamzam is proven in the hadith of Abu Dharr (may Allah be pleased with him), who reported that the Prophet (peace and blessings of Allah be upon him) said: “My roof was opened when I was in Makkah, and Jibril (peace be upon him) came down and opened my chest, then he washed it with Zamzam water. Then he brought a gold basin full of wisdom and faith, poured it into my chest, and closed it up again. Then he took me by the hand and ascended with me into the first heaven.” (Reported by al-Bukhari, 3/429) How to drink Zamzam water It is sunnah to drink one’s fill of Zamzam water and to quench one’s thirst. The jurists have mentioned the etiquette that is recommended when drinking Zamzam water, such as facing the Ka`bah , saying Bismillah, pausing to take a breath three times, drinking one’s fill, praising Allah after one finishes, and sitting whilst drinking it, as one should do when drinking other kinds of drinks.  As regards the hadith of Ibn `Abbas (may Allah be pleased with him), who said, “I gave the Prophet (peace and blessings of Allah be upon him) Zamzam water to drink whilst he was standing,” (reported by al-Bukhari, 3/492), it is taken to mean that it is permissible to drink whilst standing, and the disapproval of doing so is understood to mean that it is disliked.  The scholars also recommended that the person who drinks Zamzam water should sprinkle some of it on his head, face and chest, make lots of du`a when drinking it, and to drink it for a purpose that will benefit him in this world or the next, because of the hadith in which the Prophet (peace and blessings of Allah be upon him) said: “The water of Zamzam is for whatever purpose it is drunk for.” (Reported by Ibn Majah, 2/1018; see Al-Maqasid al-Hasanah by al-Sakhawi, p. 359) When Ibn `Abbas (may Allah be pleased with him) drank from the water of Zamzam, he said: “O Allah, I ask you for beneficial knowledge, plentiful provision and healing from every disease.” Al-Daynuri reported that al-Humaydi said: “We were with Sufyan ibn ‘Uyaynah, and he told us the hadith about the water of Zamzam being drunk for whatever purpose it is drunk for. A man got up and left the gathering, then he came back and said, ‘O Abu Muhammad, is the hadith which you told us about the water of Zamzam sahih?’ He said, ‘Yes.’ The man said, ‘Just now I drank a bucket of Zamzam so that you would tell me one hundred hadiths.’ Sufyan said, ‘Sit down,’ so he sat down and he told him one hundred hadiths.” Can you take Zamzam water back to your country? Some jurists recommended that people should take some Zamzam water back with them to their countries, because it is a cure for those who seek healing. `Aishah reported that she took Zamzam water home with her in bottles, and said, “The Messenger of Allah (peace and blessings of Allah be upon him) took some of it away with him, and he used to pour it on the sick and give it to them to drink.” (Reported by al-Tirmidhi, 4/37) The jurists agreed that it is permissible to use Zamzam water to purify oneself , but they advised that it should not be used for any inappropriate purposes such as removing impurity and so on.  Al-‘Allamah al-Bahuti (may Allah have mercy on him) said in his book Kashshaf al-Qina’:  “Only this (using Zamzam water to remove najasah) is considered to be makruh, out of respect, but it is not makruh to use it to purify oneself, because ‘Ali said: ‘The Messenger of Allah (peace and blessings of Allah be upon him) departed (from Muzdalifah) and called for a bucket of Zamzam water. He drank from it, then did wudu. (Reported by ‘Abd-Allah ibn Ahmad with a sahih isnad).” (See Nayl al-Awtar, Kitab al-Taharah, Bab Tahuriyyat al-Bahr). Al-Hafiz al-Sakhawi (may Allah have mercy on him) said in Al-Maqasid al-Hasanah: “Some people said that the virtue (of Zamzam water) remains only so long as it is in its place (of origin), and that when it is taken away, it changes. This is an idea that has no basis. The Prophet (peace and blessings of Allah be upon him) wrote to Suhayl ibn `Amr: “If my letter reaches you at night, do not wait until morning, and if it reaches you during the day, do not wait until evening, to send me some Zamzam water.” He sent him two containers full, and at that time he was in Madinah, before the Conquest of Makkah. This hadith is hasan because of corroborating evidence. `Aishah also used to take Zamzam water away with her, and she reported that the Prophet (peace and blessings of Allah be upon him) used to do this; he used to carry it in small vessels and buckets, and pour it onto the sick and give it to them to drink.  Whenever a guest visited Ibn `Abbas he would honour him by giving him Zamzam to drink. `Ata was asked about taking Zamzam water away, and he said: “The Prophet (peace and blessings of Allah be upon him), al-Hasan and al-Husayn all took it away with them.” And Allah knows best.

How do the first ten days of the Month of Dhul Hijjah differ from other days of the year?

Praise be to Allah.Benefits of seasons of worship  Praise be to Allah Who has created time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement. This season of worship brings many benefits, such as the opportunity to correct one’s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allah, and some kind of blessing through which Allah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al-Lataif, p.8) The Muslim must understand the value of his life, increase his worship of Allah and persist in doing good deeds until the moment of death. Allah says (interpretation of the meaning): "And worship your Lord until there comes unto you the certainty." [al-Hijr 15:99] The commentators said: "‘The certainty’ means death." Virtues of the first ten days of Dhul Hijjah Among the special seasons of worship are the first ten days of Dhul-Hijjah , which Allah has preferred over all the other days of the year. Ibn 'Abbas (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: "There are no days in which righteous deeds are more beloved to Allah than these ten days." The people asked, "Not even jihad for the sake of Allah?" He said, "Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Bukhari, 2/457). Ibn 'Abbas (may Allah be pleased with him and his father) also reported that the Prophet (peace and blessings of Allah be upon him) said: "There is no deed more precious in the sight of Allah, nor greater in reward, than a good deed done during the ten days of Sacrifice ." He was asked, "Not even jihad for the sake of Allah?" He said, "Not even jihad for the sake of Allah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing." (Reported by al-Darimi, 1/357; its isnad is hasan as stated in al-Irwa, 3/398). These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadan. But the last ten nights of Ramadan are better, because they include Laylat al-Qadr ("the Night of Decree"), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafsir Ibn Kathir, 5/412). Reasons behind the virtues of the first ten days of Dhul Hijjah You should know, my brother in Islam, that the virtue of these ten days is based on many things: Allah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allah says (interpretation of the meaning): "By the dawn; by the ten nights" [al-Fajr 89:1-2]. Ibn 'Abbas, Ibn al-Zubayr, Mujahid and others of the earlier and later generations said that this refers to the first ten days of Dhul-Hijjah. Ibn Kathir said: "This is the correct opinion." (Tafsir Ibn Kathir, 8/413) The Prophet (peace and blessings of Allah be upon him) testified that these are the best days of this world, as we have already quoted above from sahih ahadith. The Prophet (peace and blessings of Allah be upon him) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place - for the Hujjaj (pilgrims) to the Sacred House of Allah. The Prophet (peace and blessings of Allah be upon him) commanded us to recite a lot of Tasbih ("Subhan-Allah"), Tahmid ("Al-hamdu Lillah") and Takbir ("Allahu akbar") during this time. ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (peace and blessings of Allah be upon him) said: "There are no days greater in the sight of Allah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahlil ("La ilaha ill-Allah"), Takbir and Tahmid." (Reported by Ahmad, 7/224; Ahmad Shakir stated that it is sahih). These ten days include Yawm ‘Arafah (the Day of ‘Arafah ), on which Allah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al-Nahar (the Day of Sacrifice ), the greatest day of the entire year and the greatest day of Hajj , which combines acts of worship in a way unlike any other day. These ten days include the days of sacrifice and of Hajj. Things to avoid in Dhul Hijjah Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice? The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (peace and blessings of Allah be upon him) said: "When you see the new moon of Dhul-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice." According to another report he said: "He should not remove (literally, touch) anything from his hair or skin." (reported by Muslim with four isnads, 13/146) The Prophet’s instruction here makes one thing obligatory and his prohibition makes another haram, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allah’s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihram is so important that it is permitted to cut one’s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhul-Hijjah, because the Prophet (peace and blessings of Allah be upon him) only forbade cutting the hair, not washing it. The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihram in some aspects of the rites performed, and so that he may draw closer to Allah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allah will save him in his entirety from the Fire. And Allah knows best. If a person has cut his hair or nails during the first ten days of Dhul-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision. Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadith. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition. This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (peace and blessings of Allah be upon him) used to sacrifice "on behalf of the family of Muhammad," but there are no reports that say he forbade them to cut their hair or nails at that time. If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihram, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu’ [whereby he performs ‘Umrah, comes out of ihram and enters ihram anew for Hajj], he should trim his hair at the end of his ‘Umrah because this is part of the ritual. The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadith quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc. What to do in Dhul Hijjah Concerning the types of worship to be performed during these ten days, one must understand that these days are a great blessing from Allah to His slave, which is appreciated properly by the actively righteous. It is the Muslim’s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord. Among the good deeds which the Muslim should strive to do during the first ten days of Dhul-Hijjah are:     1.Fasting. It is Sunnah to fast on the ninth day of Dhul-Hijjah , because the Prophet (peace and blessings of Allah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allah has chosen fasting for Himself, as is stated in the hadith qudsi: "Allah says: ‘All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.’" (Reported by al-Bukhari, 1805). The Prophet (peace and blessings of Allah be upon him) used to fast on the first nine days of Dhul-Hijjah. It was narrated from Hunaydah ibn Khalid from his wife, that one of the wives of the Prophet (peace and blessings of Allah be upon him) said: The Prophet (peace and blessings of Allah be upon him) used to fast on the first nine days of Dhul-Hijjah and the day of ‘Ashura, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasai, 4/205 and by Abu Dawud; classed as sahih by al-Albani in Sahih Abi Dawud, 2/462.       2. Takbir . It is Sunnah to say Takbir ("Allahu akbar"), Tahmid ("Al-hamdu Lillah"), Tahlil ("La ilaha ill-Allah") and Tasbih ("Subhan Allah") during the first ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allah, may He be exalted. Men should recite these phrases out loud, and women should recite them quietly. Allah says (interpretation of the meaning): "That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)..." [al-Hajj 22:28] The majority of scholars agree that the "appointed days" are the first ten days of Dhul-Hijjah, because of the words of Ibn 'Abbas (may Allah be pleased with him and his father): "The ‘appointed days’ are the first ten days (of Dhul-Hijjah)." The Takbir may include the words "Allahu akbar, Allahu akbar, la ilaha ill-Allah; wa Allahu akbar wa Lillaahi’l-hamd (Allah is Most Great, Allah is Most Great, there is no god but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases. Takbir at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbir, except from a few people. This Takbir should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn ‘Umar and Abu Hurayrah (may Allah be pleased with them) used to go out in the marketplace during the first ten days of Dhul-Hijjah, reciting Takbir, and the people would recite Takbir when they heard them. The idea behind reminding the people to recite Takbir is that each one should recite it individually, not in unison, as there is no basis in Shari’ah for doing this. Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (peace and blessings of Allah be upon him): "Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward." (Reported by al-Tirmidhi, 7/443; this is a hasan hadith because of corroborating asanid).       3.Performing Hajj and ‘Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allah. The one whom Allah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (peace and blessings of Allah be upon him): "An accepted Hajj brings no less a reward than Paradise."     4.Doing more good deeds in general, because good deeds are beloved by Allah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allah, praying (salah), reading Quran, remembering Allah, making supplication (du’a), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.       5.Sacrifice. One of the good deeds that will bring a person closer to Allah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, and spending money for the sake of Allah. (more information to follow, in sha Allah).      6.Sincere repentance . One of the most important things to do during these ten days is to repent sincerely to Allah and to give up all kinds of disobedience and sin. Repentance means coming back to Allah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allah loves. If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another. Repentance at special times is very important because in most cases people’s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allah. Allah says (interpretation of the meaning): "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [al-Qasas 28:67] The Muslim should make sure that he does not miss any of these important occasions, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allah is ever watchful, and to Him will we return and render account. As the Quran says (interpretation of the meaning): "So whosoever does good equal to the weight of an atom, shall see it, And whosoever does evil equal to the weight of an atom, shall see it." [al-Zalzalah 99:7-8] There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one’s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave. O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord’s mercy during these ten days, for Allah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allah bless our Prophet Muhammad and all his Family and Companions. And Allah knows best.

If one wants to call somebody to Islam, how should he start?

Praise be to Allah. Calling to Allah must be accompanied by wisdom, peaceful advice and flexibility. Callers to Allah are to focus on the most important issues and move to what follows. The Prophet, peace be upon him, said to Mu’ath ibn Jabal when he sent him to Yemen, “First, call them to testify that there is no God but Allah, and Muhammad is His Messenger. If they respond, ask them to perform five daily prayers. If they respond, tell them that Allah has imposed Zakat (Alms taxes) which is to be taken from the rich and distributed among the poor. One should also wait for the best opportunity by choosing the suitable time and place for propagation.

Is it the wife's duty to do all the housework, must the husband help her or not? Or is it possible that her work is just a favour to the husband and the family and she will be rewarded for it, as if she gave sadaqah?

Praise be to Allah.Should the wife serve her husband? The more correct view in this matter is that stated by a number of scholars, such as Abu Bakr ibn Abi Shaybah, Abu Ishaq al-Jawzjani and Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on them), who said that it is the woman’s duty to serve her husband within the bounds of what is reasonable and as other women who are like her serve husbands who are like him.  She also has to take care of the house, doing things like cooking and so on, in accordance with what is customary among people like her and her husband. This differs according to circumstances, time and place, hence Ibn Taymiyah said: This varies according to circumstances. What the Bedouin wife has to do is not the same as what the urban wife has to do. Evidence for the view that it is a woman’s duty to serve her husband The evidence for this more correct opinion is: the Hadith of al-Bukhari: Imam al-Bukhari narrated in his Sahih that Fatimah (may Allah be pleased with her), the daughter of the Prophet (peace and blessings of Allah be upon him) asked him for a servant. He said, Shall I not tell you of something that is better for you than that? When you go to sleep, say Subhan-Allah (Glory be to Allah) thirty three times, Al-Hamdu Lillah (praise be to Allah) thirty three times, and Allahu akbar (Allah is Most Great) thirty four times. (Sahih al-Bukhari bi Sharh al-Asqalani, part 9/506) Al-Tabari said, in his commentary on this Hadith: “We may understand from this Hadith that every woman who is able to take care of her house by making bread, grinding flour and so on, should do so. It is not the duty of the husband if it is the custom for women like her to do this themselves.” What we learn from the Hadith is that when Fatimah (may Allah be pleased with her) asked her father (peace and blessings of Allah be upon him) for a servant, he did not command her husband to find her a servant or hire someone to do these tasks, or to do these tasks himself. If it were Ali’s duty to do these things, the Prophet (peace and blessings of Allah be upon him) would have commanded him to do them. The Hadith of Asma bint Abi Bakr Imam al-Bukhari (may Allah have mercy on him) reported in his Sahih that Asma bint Abi Bakr (may Allah be pleased with her) said: I got married to al-Zubayr, and he had no wealth on earth and no slaves, nothing except a camel for bringing water and his horse. I used to feed his horse and bring water, and I used to sew patches on the bucket. I made dough but I was not good at baking bread, so my (female) neighbours among the Ansar used to bake bread for me, and they were sincere women. I used to bring date pits from al-Zubayr’s land that the Messenger of Allah (peace and blessings of Allah be upon him) had given to him, carrying them on my head. This land was two-thirds of a farsakh away. One day I came, carrying the date pits on my head, and I met the Messenger of Allah (peace and blessings of Allah be upon him), who had a group of the Ansar with him. He called me and made his camel kneel down for me to ride behind him, but I felt too shy to go with the men, and I remembered al-Zubayr and his jealousy, for he was the most jealous of people. The Messenger of Allah (peace and blessings of Allah be upon him) realized that I felt shy, so he moved on. I came to al-Zubayr and told him, I met the Messenger of Allah (peace and blessings of Allah be upon him) when I was carrying date pits on my head, and he had a group of his Companions with him. He made his camel kneel down for me to ride with him, but I remembered your jealousy. He said, By Allah, it bothers me more that you have to carry the date pits than that you should ride with him. Asma said: After that, Abu Bakr sent me a servant to take care of the horse, and it was as if I had been liberated from slavery. (Reported by al-Bukhari, Fath, 9/319). In the commentary on the Hadith of Asma, it says: “From this incident we may understand that it is the woman's duty to take care of everything that her husband needs her to take care of. This was the opinion of Abu Thawr. Other fuqaha suggested that Asma did this voluntarily and that she was not obliged to do it.” Ibn Hajar al-Asqalani said:  “It seems that this incident Asma carrying the date pits to help her husband and other similar incidents were the matter of necessity, namely that her husband al-Zubayr and other Muslim men were preoccupied with jihad and other things that the Messenger of Allah (peace and blessings of Allah be upon him) had commanded them to do, and they did not have time to take care of domestic matters themselves, and could not afford to hire servants to do that for them, and there was no one else who could do that apart from their womenfolk. So the women used to take care of the home and whoever lived in it, so that the men could devote their time to supporting Islam. Then he said (may Allah have mercy on him): What is more likely is that the matter had to do with the customs in that land, for customs may vary in this regard. It seems that what Ibn Hajar said is close to the view of those who say that the wife has to take care of her husband and the home in accordance with the dictates of local custom. Ibn al-Qayyim said, concerning the story of Asma: When the Prophet (peace and blessings of Allah be upon him) saw Asma with the date pits on her head, and her husband al-Zubayr was with her, he did not tell him that she did not have to serve him, or that this was unfair to her. He approved of her serving him and of all the women among the Sahabah helping their husbands. This is a matter concerning which there is no doubt. The Hadith of Jabir The Shaykh of the Muhaddithin, Imam al-Bukhari (may Allah have mercy on him) reported in his Sahih that Jabir ibn ‘Abd-Allah said: My father died and left seven daughters, or nine daughters. I married a woman who had been previously married, and the Messenger of Allah (peace and blessings of Allah be upon him) said to me, Did you get married, O Jabir? I said, Yes. He asked, A virgin or a previously-married woman? I said, A previously-married woman. He said, Why not a young woman so you could play and joke with one another? I said, ‘Abd-Allah [the father of Jabir] has died and left behind daughters, and I would not like to bring them someone who is like them, so I got married to a woman who can take care of them. He said, May Allah bless you or Fair enough. (Sahih al-Bukhari bi Sharh al-Asqalani, vol.9/513). The evidence derived from the Hadith of Jabir is that al-Bukhari introduced this Hadith under the heading, Bab ‘awn al-marah zawjaha fi waladih (Chapter: a woman helping her husband with his children). Imam Ibn Hajar al-Asqalani said, commenting on this introduction by al-Bukhari: It seems that al-Bukhari derived the idea that a woman should take care of her husband’s children from the fact that the wife of Jabir took care of his sisters; if she should take care of his sisters then it is even more befitting that she should take of his children. (Sahih al-Bukhari bi Sharh al-Asqalani, vol.9/513). We can say that the wife should take care of her husband, as this is more befitting than her taking care of his sisters or his daughters from another wife. We may also understand from this Hadith that what was customary at the time of the Messenger of Allah (peace and blessings of Allah be upon him) was that women did not only take care of their husbands, they also took care of those who were dependent on their husbands and lived in their houses. The evidence that this understanding is correct is the fact that the Messenger of Allah (peace and blessings of Allah be upon him) did not tell Jabir off for his reason for marrying a previously-married woman, which was that she could take care of his sisters. This indicates that the custom among the Muslims at that time dictated that the wife should take care of those who were under her husband’s care, which means that the wife should serve her husband in those matters that are dictated by local custom, because the husband’s right to be served by his wife comes before that of his sisters. ‘Urf (custom) General contracts including marriage contracts should be governed by the customs that are known among the people, and the custom is that the wife should serve her husband and also take care of matters in the home. In some societies, the custom is that the wife should take care of more than the regular domestic matters. Imam al-Qurtubi said, concerning the matter of the wife serving her husband and taking care of the home: This has to do with ‘Urf, which is one of the bases of Shari`ah. The women of the Bedouin and the desert-dwellers serve their husbands, even looking for fresh water and taking care of the animals What happens nowadays is that the wife usually serves her husband and takes care of different matters within the home. There may be a servant to help her with that if her husband can afford it. If the husband knows that the majority of scholars say that it is not obligatory for the wife to serve her husband and take care of the house, I say that one of the benefits of this may be that he will not go to extremes and demand too much of his wife in this regard, and that he will not give her a hard time if she falls short, because what she is doing is not a duty according to the majority of jurists. However, even it is a duty according to some of them and this is what we think is more correct the fact that there is such a difference of opinion means that the husband has to look at what she is doing as something voluntary rather than obligatory, or something in which the scholars differ as to whether it is obligatory, so he should be gentle with her if he sees that she is falling short in this regard, and he should encourage her and help her to do it. For more, please see this category: Rights of Spouses And Allah knows best.

In some parts of the Scandinavian countries, the day may be much longer than the night, depending on the time of year. The night may be only three hours long, when the day is twenty-one hours. If it happens that Ramadaan comes in the winter, the Muslims fast for only three hours, but if it happens that Ramadaan comes in the summer, they do not fast because they are not able to, as the day is so long. Please tell us when we should have suhoor and iftaar, and on how many days of Ramadaan we should fast.

Praise be to Allah.Islam is perfect and comprehensive. Allaah says (interpretation of the meanings): “… This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3] “Say [O Muhammad]: ‘What thing is the most great to witness?’ Say: ‘Allaah (the Most Great!) is Witness between me and you; this Qur’aan has been revealed to me that I may therewith warn you and whomsoever it may reach…” [al-An’aam 6:19] “And We have not sent you [O Muhammad] except as a giver of glad tidings and a warner to all mankind….” [Saba’ 34:28] Allaah has told the believers that fasting is obligatory (interpretation of the meaning): “O you who believe! Observing al-sawm (fasting) is prescribed for you as it was prescribed for those before you, that you may become the pious.” [al-Baqarah 2:183] And Allaah has explained when the fasting should begin and end (interpretation of the meaning): “… and eat and drink until the white thread (light of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall…” [al-Baqarah 2:187] This ruling is not addressed to any particular country or type of people; it is a universal law, which also includes the people asked about in the question. Allaah is Merciful and Kind towards His slaves and has prescribed for them ways of ease to help them to do what He has made obligatory. For example, He allows travellers and the sick not to fast during Ramadaan, to save them from hardship, as He says (interpretation of the meaning): “The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadaan, i.e., is present at his home), he must observe fasting that month, and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasts( must be made up] from other days…” [al-Baqarah 2:185] So every responsible adult Muslim who is present when Ramadaan comes is obliged to fast, no matter whether the day is short or long. If a person is unable to complete a day’s fast, and fears that he may die or become ill, he is permitted to eat just enough to keep his strength up and keep himself safe from harm, then he should stop eating and drinking for the rest of the day, and he has to make up the days he has missed later on, when he is able to fast. And Allaah knows best.

There is an employee who has been working for the state for more than twenty years. He is an honest worker with a good attitude who tries to please his superiors and boss, and works hard so that he will receive his salary in full with nothing docked from his pay, and so that he will earn promotion. All of these efforts are only for the sake of his work, not for the sake of Allaah. But this employee worships Allaah and does good deeds sincerely for the sake of Allaah, outside of his work. He prays, fasts, gives charity, pays zakaah, goes for Hajj, reads Qur’aan, reads Tafseer and does all kinds of good things sincerely for the sake of Allaah and in accordance with His sharee’ah. So what is your opinion – may Allaah reward you with good – about this man’s attitude when he is at work? Is it permissible, or is it shirk , or what? Please advise us and tell us what he should do. Is there any sin on him for what he has done in the past in his work? May Allaah take care of you.

Praise be to Allah.It is known that employment and work is not called ‘ibaadah (worship), and it is not one of the kinds of worship that should be done only for Allaah. People work at their jobs in order to make their salaries halaal, and so that they will be deserving of what they are given, and so on. The intention cannot be described in terms of worship. But if he knows that it is a trust between him and Allaah, and that Allaah is always watching him, so he pays attention to the fact that his Lord is watching him in this work, so that what he takes as wages will be halaal beyond a doubt, then he will have the reward for this sincerity, even if his intention is that nothing should be docked from his pay and so on. Given that this employee undertakes his religious duties and keeps away from haraam things, he is to be commended for that. And Allaah multiplies the reward for whomsoever He wills. And Allaah is the Generous Bestower and All-Knowing.

I want to know that can we say Ya Rasool-Allah or not.

Praise be to Allah.It is not permissible to call upon anyone other than Allaah, whether at times of ease or times of hardship, no matter how great the status of the one who is called upon, even if he is a Prophet who is close to Allaah, or one of the angels, because du’aa’ is a form of worship.  It was narrated from al-Nu’maan ibn Basheer that the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ is worship,” then he recited (interpretation of the meaning): “And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’” [Ghaafir 40:60] Narrated by al-Tirmidhi, 2895; Ibn Maajah, 3818; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2370.  Worship is due only to Allaah; it is not permitted to direct worship towards anyone else. Hence the Muslims are agreed that whoever calls upon anyone other than Allaah is a mushrik (polytheist, one who associates others with Allaah).  Shaykh al-Islam Ibn Taymiyah said:  Whoever regards the angels and Prophets as intermediaries whom he calls upon, puts his trust in and asks them to bring that which will benefit him and ward off harmful things, such as asking them to forgive sins, guide them, relieve them of distress and meet their needs, is a kaafir, according to the consensus of the Muslims.  Majmoo’ al-Fataawa, 1/124.  Ibn al-Qayyim (may Allaah have mercy on him) said:  The kinds of shirk include asked the dead for one's needs, or seeking their help, or turning to them. This is the essence of shirk.  Fath al-Majeed, p. 145  Hence Allaah has said that there is no one more astray than the one who calls on others besides Him. Allaah says (interpretation of the meaning):  “And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping” [al-Ahqaaf 46:5-6] How can he call on others besides Allaah, when Allaah has told us that they are helpless? Allaah says:  “And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over thedate stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything)” [Faatir 35:13-14] Shaykh ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh said:  Allaah tells us the situation of those who are called upon instead of Him, of the angels, Prophets, idols, etc. in a manner that indicates their helplessness and weakness, and that they lack the abilities that are to be expected in the one who is called upon, such as sovereignty, the ability to hear the call and the ability to respond.  Fath al-Majeed, p. 158  How can the Messenger (peace and blessings of Allaah be upon him) be called upon, when Allaah has commanded him to say, “Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’” [al-Jinn 72:21 – interpretation of the meaning]?   And the Prophet (peace and blessings of Allaah be upon him) said: “If you ask, then ask of Allaah, and if you seek help, then seek the help of Allaah.”  Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2043.  Hence there can be no doubt that it is a mistake to praise the Prophet (peace and blessings of Allaah be upon him) in the words  “O most noble of creation, I have nobody to turn to except you when calamity strikes.”  The major scholars have denounced this as being wrong.  Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said, in his footnotes to the book Fath al-Majeed, commenting on the poem Burdat al-Busayri from which these words are taken:  The Prophet (peace and blessings of Allaah be upon him) warned us, according to the report narrated by al-Bukhaari and Muslim, ‘Do not praise me as the Christians praised ‘Eesa ibn Maryam, I am the slave of Allaah and His Messenger.’ Rather the way to venerate him and love him is by following his Sunnah and establishing his religion and rejecting all the myths that the ignorant attribute to him. But most of the people do not do this, and they occupy themselves with this exaggeration and praise which leads them to commit major shirk.”  Fath al-Majeed, p. 155  Moreover, it is not known that even a single Sahaabi used to seek the help of the Messenger or call upon the Messenger, neither was that transmitted from any of the respectable scholars. It is only one of the myths of the deviant.  If something troubles you, then say Yaa Allaah, for He is the One Who answers prayers, relieves distress and controls all things.  And Allaah knows best.

Is it permissible to move things that have been endowed to the mosque, such as cupboards, if the mosque gets too crowded and the mosque no longer needs them?

Praise be to Allah.Yes, it is permissible to transfer to another mosque things that have been endowed, if that serves a better purpose. If the mosque no longer needs something, such as furnishings, cupboards, etc., we can move them to another mosque if possible, otherwise, we can sell them and spend the money on the mosque. If these furnishings were supplied by the Department of Awqaaf, then the Department should deal with them, and do what is best.

A man prayed Fajr in jamaa’ah, then another man came late and asked the first man to pray with him as a naafil prayer so that he could earn the reward for praying in jamaa’ah. What is the ruling on that?

Praise be to Allah.If a man comes in after Fajr or ‘Asr, and he has missed the (congregational) prayer, there is nothing wrong with another man praying with him and giving him “charity” in this way. The rule is that every naafil prayer that is done for a specific reason may be done at a time when naafil prayers are otherwise not allowed, such as Tahiyyat al-masjid (greeting the mosque), sujood al-tilaawah (prostration when reciting Qur’aan) and Salaat al-Istikhaarah when the matter is urgent and a decision must be reached before the end of the time when naafil prayer is not allowed, giving “charity” to someone who comes in after ‘Asr or Fajr, and similar cases.

If a person intends to do Hajj on behalf of someone who is unable to do it because of sickness, or who has passed away, how should he do the rituals? Should he choose Hajj Tamattu’ [where one does ihraam for ‘umrah then after ‘umrah comes out of ihraam and does a new ihraam for Hajj] or al-Ifraad [where one does Hajj only]?

Praise be to Allah.The one who is doing Hajj on behalf of another should say “Labbayka ‘an fulaan (Labbayka on behalf of So-and-so).” He should do Tamattu’ because this is the best of the rituals. Every person who is entrusted with something has to do what is best, unless the person who sent him has chosen something else, because he is a trustee and is obliged to do what is best.

We work in the Traffic Accident Department. Sometimes we need to take photographs of some traffic accidents in order to protect the rights of our brother citizens [i.e., establish who is at fault so that no one is unjustly treated, etc.]. Sometimes people who happen to be at the scene appear in the pictures. What is the ruling on this?

Praise be to Allah.There is nothing wrong with this kind of work, because it is taking pictures that serve a purpose, indeed they are necessary. There is nothing wrong if pictures taken at the scene of the accident include people who are not involved. But if the pictures are taken by someone using his own camera, in order to keep the pictures for himself, then this is not allowed. It is haraam not in and of itself, but because of the purpose, which is to keep the pictures for himself with no need to do so. The reason why you are taking the pictures, on the other hand, is for a legitimate and necessary purpose.

A man has two wives, and it is the custom among us that when one of them gives birth, he should give her a gift after she finishes her nifaas (post-partum bleeding). Does he have to give a gift to both wives when one of the gives birth, or can he give a gift only to the one who has given birth?

Praise be to Allah.The basic principle is that he does not have to give a gift to the wife who has not given birth; if she later gives birth, he does not have to give a gift to the other wife. Fairness means that he should give them gifts of equal value, i.e., if he gives the first wife one hundred when she gives birth, he should give his other wife one hundred when she gives birth. He does not have to give her anything before she gives birth, but if he is afraid that problems may arise, and he wants to give a gift to both wives each time one of them gives birth in order to avoid problems, then this is fine and is regarded as kind treatment in the interests of harmony. And Allaah knows best.

What is your opinion on holding soccer tournaments where each team pays a sum of money as a subscription, and this money is spent on buying prizes which will be given to the winners and referees?

Praise be to Allah.What we think is that there are some reservations about giving prizes for games. These games are permissible so long as there is nothing haraam involved in them, such as uncovering ‘awraat, distracting people from their salaah, or players swearing at one another, all of which is haraam. If there is nothing haraam involved, then they are permissible and there is nothing wrong with them. But this taking contributions from all participants and giving it to the winner is not permissible, because the Prophet (peace and blessings of Allaah be upon him) said, “There should not be any prizes except for archery, camel-racing or horse-racing.” (Reported by Abu Dawood, no 2574; al-Tirmidhi, no. 1700; al-Nisaa’i, no 3586, 3587; Saheeh al-Jaami’, no. 7498). An exception is made for these three activities because they help in jihaad for the sake of Allaah. Taking prizes in any other kind of contest is haraam, but some scholars such as Shaykh al-Islam Ibn Taymiyah said that there is nothing wrong with betting in matters of shar’i knowledge, because shar’i knowledge is a kind of jihaad for the sake of Allaah. Jihaad for the sake of Allaah includes jihaad with weapons and jihaad with knowledge. But we think that what is mentioned in the question is not permissible. And Allaah knows best.

Dear Sir, Assalam-o-alaikum, Give us explanation of rafayadain in the prayer. Is It permissible or not.

Praise be to Allah.The Prophet (peace and blessings of Allaah be upon him) used to raise his hands for takbeerat al-ihram (the takbeer at the beginning of the prayer), sometimes whilst saying the takbeer, sometimes after it and sometimes before. (al-Bukhaari and al-Nisaa’i) When he had finished reciting Qur’aan, he would pause for a moment then raise his hands, say takbeer and do rukoo’. (Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 128). He used to raise his hands when he stood up from rukoo’ (reported by al-Bukhaari and Muslim), and this raising of the hands is mutawaatir (reported by so many to so many that it is inconceivable that they could all have agreed on a lie). It is the opinion of the majority of scholars and of some of the Hanafis. (Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) by al-Albaani, p. 136). The Prophet (peace and blessings of Allaah be upon him) used to say takbeer when he got up for the third rak’ah (reported by al-Bukhaari and Muslim), and he would raise his hands sometimes when he said this takbeer. (al-Bukhaari and Abu Dawood). (Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 177). Raising the hands in prayer was a well-known practice among the companions of the Prophet (peace and blessings of Allaah be upon him). Imaam al-Bukhaari said: “Al-Hasan and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) all used to raise their hands, without exception.” (Juz’ raf’ al-yadayn, p. 26, ma’a jila’ al-‘aynayn). Ibn al-Qayyim said: “Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo’, and when standing up again. And in the time of the Sahaabah, if ‘Abd-Allaah ibn ‘Umar saw someone not raising his hands in prayer, he would throw a stone at him. [next phrase is unclear]. (I’laam al-Muwaqqi’een, 2/376). So what is proven in the Sunnah with regard to raising the hands in prayer is that they should be raised at four points in the prayer: when pronouncing takbeerat al-ihraam, when doing rukoo’, when standing up from rukoo’, and after standing up from the first tashahhud. And Allaah knows best.

I know it is absolutely forbidden to gaze at women. If one accidentally catches my eyes sometimes I keep looking for a second or two and then I remember Allaah's command and immediately look down . My question is for that very little time that I do look at the lady do I earn sins? I was reading in Yusuf Qradawai's halaal wal haraam fil Islam that the Qur'aan says lower the gaze, and that the gaze is defined by "carressing the eyes with her beauty or thinking lustful thoughts while looking ". Alhamdulillaah, I have never gone to this point inshaa-Allaah . But I am worried about those two seconds . May Allaah bless you

Praise be to Allah.Jareer ibn Abdullaah said: "I asked the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) about an accidental glance at a woman. He commanded me to turn my gaze away." (Reported by al-Tirmidhi, who said: This is a saheeh hasan hadeeth. See al-Sunan, 2700). Commenting on this hadeeth, al-Mubaarakpoori said: " Accidental means that his gaze fell on a non-mahram woman unintentionally. He commanded me to turn my gaze away means that he was not to look a second time, because the first glance was not by choice and would be forgiven, but any further glances would be counted as sin, and he should heed the words of Allaah (interpretation of the meaning): Tell the believing men to lower their gaze (from looking at forbidden things) [al-Noor 24:30]"   The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "O Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second." (Reported by al-Tirmidhi, 2701; see Saheeh al-Jaami, 7953)   In al-Tuhfah, he said: "The words do not follow a glance with another mean do not look again after the first glance. You will be forgiven for the first means that you will be forgiven if the first glance was unintentional, and but not for the second means that because the second glance was by choice, it will be counted against you."   So it is clear that deliberately looking at a non-mahram woman and continuing to look after a first accidental glance is haraam. It is forbidden to look at any part of her body, whether you think she is beautiful or not, whether it provokes sexual desire or not, whether it is accompanied by evil thoughts or not, and whether it leads to immoral deeds or not.   We ask Allaah to protect you and us from all haraam deeds. Allaah is the One Who guides to the Straight Path.

After embracing Islam, I ignorantly changed my name to one of Allah's 99 names. It's been a year and all my records reflect this name not to mention that everyone is accustomed to it. Am I burdened to officially put an Abdul infront of my name or can I just start verbally using it? Also, I was told that it was haram to change my name.

Praise be to Allah. Some of Allaahs names are also suitable for human beings and it is permissible to use them, so long as one distinguishes between the meaning applied to the Creator and the meaning applied to the created being, such as Kareem (generous), Lateef (kind), Shaheed (witness), Hakeem (wise), etc. Other Divine names may not be given to human beings because they are befitting only for Allaah, such as al-Baari (the Creator), al-Raaziq (the Provider), al-Muhyi (the Giver of Life), al-Awwal (the First), al-Aakhir (the Last), etc. If your name is of the first type, then there is nothing wrong with it. If it is of the second type, then putting the word "Abd" (slave of) in front of the name will solve the problem. May Allaah help us to adhere to the truth. And Allaah knows best.

What does Islam say about life partner,,,is she/he fixed by Allah or Allah has left it for us to decided?

Praise be to Allah. First of all, we should realize that there is no contradiction between our belief that Allaah has decreed everything, and our belief that He has given us free will which enables us to do things. Confirming the free will of His slaves, Allaah says (interpretation of the meaning): "To whomsoever among you wills to walk straight" [al-Takweer 81:28] Our will operates within the will of Allaah, not outside of it, as Allaah says (interpretation of the meaning): "But you cannot will, unless Allaah wills…" [al-Insaan 76:30] Thus it is not permitted to try to cancel one idea out with the other, or to deny either of them. Allaah has confirmed both, that man has the power to choose, and that nothing can operate outside of His Will, may He be glorified. If we apply this to the question asked, we will see that man has freedom of will through which he can choose whichever woman he wishes to marry, and that whatever choice he makes has already been decreed by Allaah. The man’s choice is the means by which he gets what he wants, but some obstacles may come between the person and what he wants, in which case he will realize that Allaah has not decreed this for him, for some reason which is known to Him. Everything that Allaah does is good, and His slaves do not have knowledge of the Unseen or of how things will end. A person may regret missing out on something when it is good that he did not have it, or he may hate something that happens to him when it is good that it happened to him, as Allaah tells us (interpretation of the meaning): "… it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know." [al-Baqarah 2:216] May Allaah bless our Prophet Muhammad.

I have chosen a religious and well-mannered girl to be my wife, but when I told my father about this, he rejected the idea. I have tried to convince him but he is insisting. I wanted to know why, but he said there is no reason why. I am confused. Should I obey my father and forget about the girl I have chosen even though this will cause me and my family so much pain? I hope that you will advise of the right thing to do. May Allaah reward you with good.

Praise be to Allah.This question requires that we offer advice to both of you. Firstly, to your father, who you say is preventing you from marrying this girl whom you describe as religious and well-mannered. He has to allow you to marry her, unless he has some legitimate Islamic reason, which he should explain to you to convince you and put your mind at rest. He should also put himself in your shoes: if his own father prevented him from marrying a religious and well-mannered girl whom he liked, would he not feel resentful about this denial of his freedom? If he would not like his father to do such a thing to him, how can he do this to his son? As the Prophet (peace and blessings of Allaah be upon him) said: “None of you truly believes until he likes for his brother what he likes for himself.” It is not right for your father to prevent you from marrying this girl with no legitimate Islamic reason. If there is a reason, he should explain it to you so that you will understand what is going on. Our advice to you is this: if you can possibly change your mind and find another girl to marry, in order to please your father, maintain family unity and avoid division, then do so. But you may find that you cannot do that, because your heart is attached to this girl, and you cannot bear the thought of marrying anyone else. You may also be afraid that if you choose another girl, your father might object to that marriage too, because some parents may try to force their son to marry a relative, or a woman whose qualities the father likes but the son does not. Some parents may feel jealousy or envy even towards their own children, so they prevent them from doing what they want to do. If this is the case, then there is no sin on you if you marry her, even if your father objects. Perhaps after you are married, your father may change his mind. We ask Allaah to help you make the right choice.

In some bookshops there are advertisements for a scheme whereby the customer pays a set amount of money each month and gets two things: he will be supplied with new books in a specific area of interest, such as fiqh, etc, and he will get a 10% discount if he wants to buy books from these stores. What is the ruling on this?

Praise be to Allah.This is a kind of gambling, concerning which Allaah says (interpretation of the meaning): “O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, al-ansaab (stone altars for making sacrifices to idols, etc.) and al-azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s handiwork. So avoid (strictly all) that (abomination)…” [al-Maa’idah 5:90] Gambling means everything that involves one side trying to take advantage of the other, so that one will be the winner and the other will be the loser. This is the shar’i ruling on gambling. So a man who pays 500 riyals every month, for example, may buy books for which his discount adds up to more than a thousand riyals, or he may not buy anything at all. If we suppose that he buys things for which the discount adds up to more than five hundred riyals, then he will be the winner, and the storekeeper will be the loser; if he does not buy anything, then the storekeeper will be the winner and the man will be the loser, because he paid 500 riyals and did not get anything in return. This transaction is a kind of gambling and is not permissible.

A man committed many sins. He is suffering from a severe illness and has tried treatment to no avail. The doctors have told him that they have no cure for his problem. Now he regrets his past and wants to repent. Does his repentance count now that he is suffering from this terminal illness from which he has no hope of a cure?

Praise be to Allah.Yes, the repentance of a man who does not hope to live for long does count. This applies whether he has an incurable illness such as cancer; or he has been sentenced to death, such as a man who has been brought out for execution, even if the sword is being raised above his head; or a married man who has committed adultery and been sentenced to stoning, even if the stones have already been gathered. His repentance is valid, because Allah accepts the repentance of a man so long as the death rattle has not yet reached his throat. Allah says (interpretation of the meaning): “Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive, and Allah is Ever All-Knower, All-Wise.” [4:17] The meaning of the phrase “and repent soon afterwards” means that they repent before they die. In the following ayah (verse), Allah says (interpretation of the meaning): “And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent.’” [ 4:18] There are five essential conditions for repentance: sincerity, regret for what one has done, giving it up immediately, determination not to repeat it in the future, and repenting during the time when repentance will be accepted, i.e., before one dies or before the sun rises in the west.

What advice can you give Muslim families in regards to family visits and gatherings?

Praise be to Allah.People are civil and sociable by nature: they must have friends, and friendship involves visiting one another. When visits are between families, we must pay attention to an important matter which will close the door to evil, by not allowing mixing between the sexes. One of the indications that mixing is haraam is the aayah (interpretation of the meaning): " And when you ask (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts" [al-Ahzaab 33:53] If we examine the evil results of mixing in family gatherings, we will find many examples of corruption and immorality, for example:In most cases, women's hijaab in mixed gatherings is either non-existant or not correct. These women display the beauty which Allaah has forbidden them to show to anyone before whom they is not allowed to uncover, as it says in the aayah (interpretation of the meaning): " and not to reveal their adornment " [al-Noor 24:31] It even happens that women who adorn themselves in mixed gatherings never adorn themselves for their husbands. When men see women in mixed gatherings, this destroys their religious commitment and morals, and provokes forbidden desires. Terrible arguments and marital separations may result, when one looks at or winks at the wife of another, or they laugh and joke together. When the couple returns home, the settling of accounts begins:Man: "Why did you laugh at so-and-so's words, when he never said anything funny?Woman: "And why did you wink at so-and-so?"Man: "When he speaks you understand him readily, but when I speak you never understand me!" So the exchange of accusations goes on, until it ends in hatred or even divorce, in some cases. Some men and women may begin to regret their luck in marriage, when they begin to compare their spouses with those of their friends. A man may say to himself, "So-and-so joins in discussions and is well-educated, but my wife is ignorant and is not educated at all" And a woman may say to herself, "So-and-so is so lucky, her husband is so eloquent and smart, and my husband is so boring and speaks without thinking" This destroys the marriage relationship and leads to bad treatment on the part of both spouses. Some may show off to others by making false claims about what they do not have, so that one man may issue instructions to his wife in front of other men so that he can pretend to have a strong personality, when at home he is like a tame pussy-cat. A woman may borrow gold so that others in the gathering may think she owns so much, but the Prophet (peace and blessings of Allaah be upon him) said: "The one who claims to have what he does not own is as it were wearing a garment of falsehood." (Reported by al-Bukhaari, al-Fath, 9/317) These mixed night-time gatherings are often a waste of time, filled with idle gossip and other sins of the tongue, whilst small children are left at home (so that the gathering will not be spoiled by their crying!) These night-time gatherings may become even worse and involve other major sins, such as drinking and gambling, especially among the so-called upper class. Another of the major sins that may result is the desire to follow the kuffaar and be like them in dress and other habits and customs. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." (Reported by Imaam Ahmad, al-Musnad, 2/50; see also Saheeh al-Jaami', 2828) In family gatherings, women should be separated from non-mahram men, and the gatherings should serve some useful purpose, such as remembrance of Allaah (dhikr), seeking beneficial knowledge or discussing social problems or things that can benefit the family in this life. We ask Allaah to keep us safe and healthy. May Allaah bless our Prophet Muhammad. * Translator's note: "mahram" refers to a blood-relative to whom marriage is permanently forbidden, such as a woman's father, brother, son, uncle, etc.

What is the ruling on a person who cannot find a place to pray in the row so he stands to the right of the imaam?

Praise be to Allah.The Sunnah is that the imaam should stand in front of the other worshippers, if they are two or more, and no one should stand beside the imaam except in cases of absolute necessity, such as when the mosque is full and he can find nowhere to stand except beside the imaam, in which case there is nothing wrong with it. If there are only two other people and they have to stand beside the imaam, then one should stand to his right and the other to his left. They should not both stand to his right, as was originally prescribed; this was aborgated and the rule now is that they should both stand behind the imaam. Many ordinary peple nowadays think that if two men need to stand with the imaam, they should both be on his right. There is no basis for this idea, but if there is only one man, he should stand only to the right of the imaam, nowhere else.

What, in your view, is the shar’i ruling on selling on consignment and selling goods bought from abroad before they arrive in one’s store?

Praise be to Allah.The first question is: what is the ruling on selling on consignment? This means that a person says, I will sell you these goods – whatever you manage to sell will come under this deal, and whatever you do not sell, I will take back. This transaction in haraam, because it clearly involves an unknown element as neither the vendor nor the purchaser knows how much of the goods will be sold. The issue here is jahaalah (ignorance, not knowing). It was reported that the Prophet (peace and blessings of Allaah be upon him) forbade sales that involve undue risk (gharar) and this is clearly a risky transaction. But if the two sides have to do a deal, then the owner of the goods should give them to the other party to sell them on his behalf, and give him a reward for acting as his agent. This will achieve the aim of both parties, with the latter acting as an agent for the former. There is nothing wrong with this. As for selling goods before they arrive, this is not permitted either, because the Prophet (peace and blessings of Allaah be upon him) forbade selling from the same place where goods are bought before the trader has actually acquired them (lit. added them to his own luggage). He should first take possession of them, then he can sell them. As for selling them when they are in another country, when he does not know if they will arrive intact or not, this is not permitted. If a person were to say that the purchaser is obliged to accept the goods “as is”, whether they are defective or not, our response is: a person may agree to that, hoping to make a profit, but if the goods turn out to be defective, he will regret it and be upset, and a dispute may arise between him and the vendor. Islam – praise be to Allaah – has blocked the way to regret, disputes and conflict. By the same token, if the goods get destroyed en route, conflicts may arise between the two parties. The point here is that it is not permitted to sell goods until they have have reached the vendor, then he may sell them.

Is it permissible for a man to use a depilatory cream to remove armpit hair and pubic hair?

Praise be to Allah. Yes, this is permitted for removing armpit hair and pubic hair, because the point is to remove the hair. Any means of achieving the desired result is permitted, although the best way, which will receive the most reward, is to shave the pubic hair and pluck the armpit hair, as is reported in the Sunnah.

It is no secret that the forbidden habit of smoking is widespread, in the workplace, in the home and in public areas. The question is, is it permissible to sit with smokers? If a person is sitting with a smoker in his home or in a public gathering, should he leave him and go out?

Praise be to Allah.As the brother has mentioned, smoking is haraam because of the general evidence that indicates that it is haraam. There is no specific text from the Messenger SAWS (peace and blessings of Allaah be upon him), because smoking only emerged recently, but the principles of sharee’ah are general in application, and some indications in some reports indicate that it is haraam. If a smoker sits next to you and wants to smoke, then advise him gently and kindly. Tell him, “My brother, this is haraam, and it is not permissible for you.” I think that if you advise him kindly and gently, he will refrain from smoking, as we and others have found out by experience. If he does not refrain from smoking, then you have to leave him, because Allaah says (interpretation of the meaning): “And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them…” [al-Nisa’ 4:140] But this is when it is in a public place. If it is in the workplace and you advise him but he does not refrain, then there is no sin on you, because this is the matter of necessity and you could not get away from him.

There are some youths who know the way of true guidance to Allaah and are very keen to seek knowledge, but their circumstances do not allow them to do so. Is it enough for them to listen to the tapes recorded by shaykhs, and will they then be like other seekers of knowledge?

Praise be to Allah.With regard to whether this is enough for them, there is no doubt that this is good enough if they cannot go and be with the scholars. It makes up for not being able to be with the people of knowledge, although being with them is preferable and makes it easier to understand and discuss matters. But if they cannot do that, then listening to tapes is enough, because this is all they can do. Can they be regarded as students or seekers of knowledge when they are limiting themselves to that? We say, yes they can, if they make a great effort, just as a person can become a scholar if he takes knowledge from books. But the difference between taking knowledge from books and tapes and receiving it directly from the scholars is that it is much better to take it directly from the scholars, because then it is easy to discuss things, unlike when listening to tapes or reading books. It requires a great deal of effort to learn all aspects of knowledge in this way. (By the same token, learning directly from scholars means that one is less likely to misunderstand things than when one learns from tapes and books).

Is it permissible to eat dishes cooked with alcohol? It is well-known that alcohol evaporates with heat.

Praise be to Allah.It is not permissible to eat dishes cooked with alcohol, as ALL the alcohol is not evaporated with cooking or heat. Refer to the following, quoted from the famous Mayo Clinic: [Begin quote] Many people believe that because alcohol is sensitive to heat, it is eliminated with cooking. However, not all the alcohol content of alcoholic drinks is removed with heat; it depends on the type and time of cooking. For instance if you add beer or wine to boiling liquid, then immediately remove it from the heat, 85 per cent of the alcohol content will remain. If you light the alcohol, as in flambé dishes, 75 per cent will remain. Even after simmering the dish for one and a half hours, it will still have 20 per cent of the original alcohol content. It is only if you simmer the mixture for two or more hours, (as you would with a wine-based beef casserole), that as little as five to 10 per cent of the original alcohol content remains.

We want to understand the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with them both) in which the Prophet (peace and blessings of Allaah be upon him) says of the seventy thousand who will enter Paradise without being called to account that they “do not ask for ruqyah (seek healing through spiritual means e.g. by recitation of Qur’aan etc.)…” (Reported by al-Bukhaari, no. 6472 and 6541; Muslim, no. 220). Does this hadeeth include all kinds of treatment? If this is not the case, what is the difference between (medical) treatment and ruqyah, because both of them may effect a cure? How are we to understand the Prophet’s command to ‘Aa’ishah and others to seek healing from al-‘ayn (the evil eye) through ruqyah? If we know that a person has been afflicted by the evil eye, should we tell him to seek healing through ruqyah or should we tell him to bear it with patience and hope for reward from Allaah?

Praise be to Allah.The phrase in the hadeeth about the seventy thousand who will enter Paradise without being called to account, that they “do not ask for ruqyah” means that they do not seek it from others. But the Prophet (peace and blessings of Allaah be upon him) commanded us and taught us to seek treatment, as he said: “Allaah has not created any disease without also creating the cure; some know it and some do not.” (Reported by al-Bukhaari, no. 5678). Ruqyah and seeking medical treatment differ in two ways: The first difference is that a person will feel a greater attachment to the one who does ruqyah than to the one who offers medical treatment, because if Allaah decrees that he should be healed through ruqyah, the bond between the person who did the ruqyah and the person who was sick is a spiritual bond, as the cure did not come about through physical means. The fact that it is a spiritual bond may be a source of fitnah (temptation or trial), as he may say, “he is one of the awliya’ (close friends) of Allaah” and so on, which may lead him to shirk (associating partners with Allaah). Hence it was followed by the words “… and who put their trust in their Lord.” The second difference is that a sick person may ask for ruqyah from someone who is not qualified to do it, because the latter is not using something tangible that can be identified. So the person who has been asked to do ruqyah may do it, and the sick person may be healed coincidentally, not as a result of the ruqyah which was not done according to sharee’ah, but at the same time as the ruqyah is done, so people may suffer fitnah because of this, and think that this is a person whose du’aa’s are answered and whose ruqyah is blessed, when this is not the case. For this reason the Prophet (peace and blessings of Allaah be upon him) said, “… those who do not ask for ruqyah..” and did not say “those who do not seek treatment. Seeking treatment is essential, but it is better not to seek ruqyah. However, if a person comes forward and recites something over you and you do not stop him, this does not mean that you are not counted among the people mentioned in the hadeeth, because you did not ask for ruqyah. By the same token, if you do ruqyah for your brother, you are doing him a favour, and this does not rule you out from being one of the seventy thousand. Thus we say that the extra phrase reported in Saheeh Muslim, “… and they did not do ruqyah…” is a dubious addition that is not saheeh. The correct wording is only “Those who did not ask for ruqyah.” With regard to seeking ruqyah from a scholar, if he is known as such then you can ask him for ruqyah, because if he treats a person with ruqyah, they will benefit from it, by the grace of Allaah, as is the case with doctors who treat people. With regard to the question of whether we should treat the person who is afflicted by the evil eye with ruqyah or tell him to bear it with patience, the Messenger (peace and blessings of Allaah be upon him) taught us the way to seek healing from the evil eye, when he told the one who had put the evil eye on one of his companions to do ghusl and wudoo’, then to take some of the water and pour it over the one who was afflicted until he recovered.

There are some orphans whose guardian I am, as their father died many years ago. They have a monthly income from their father’s retirement fund of 3500 riyaals. Over the years I have accumulated a large sum of money, of which approximately 150,000 comes from zakaah. Should I stop accepting zakaah on their behalf? What should I do with the zakaah money I have? They have a house that needs to be repaired, and there is still 240,000 owing to the real-estate company. Can I pay off the deceased’s debts from this (zakaah) money? They have land from the city so can we pay for building a fence around it from this money?

Praise be to Allah.Firstly, it is not permissible for you to take zakaah on their behalf, because they have enough money of their own. Zakaah is for the poor and needy, not for orphans. Whatever you have taken at the time when they had enough of their own has to be given back to the original donors, if you know who they are, otherwise you must give it away in charity with the intention of it being zakaah on their behalf, because you took it with the intention of it being zakaah from them. As for the money that you have accumulated from the retirement fund, use it as you see fit, because Allaah says (interpretation of the meaning): “And come not near to the orphan’s property, except to improve it…” [al-An’aam 6:152]. As for the debt to the real estate development company, you know that it is to be repaid in installments, not all at once, so pay it back in installments. The deceased has nothing to do with it, except with regard to the installments that were due before his death, if he did not pay them. As for the installments that were not due until after his death, they are nothing to do with him because they have to do with this property, the ownership of which has passed to his heirs. So they are responsible for these repayments, and they should not be paid from the zakaah money, because they have enough money of their own with which to pay them.

When should zakaah be paid on money that is loaned out?

Praise be to Allah.This matter may be summed up as follows: 1.   The lender has to pay zakaah annually on the money lent, if the borrower is rich and is known to repay debts promptly. In this case, because it is possible to recover the money readily, it is like money that is in one's possession. 2.   The lender has to pay zakaah one full year after recovering the money if the borrower is in difficulty or is known to delay repayment. He does not have to pay zakaah before he gets the money back, because it is not readily accessible and this is not like money that is in one's possession.

In the last few days a controversy has arisen concerning the matter of jinn entering human bodies. Some say that this is rationally impossible, because of the difference in the essences from which they were created, as man was created from clay and the jinn from fire. It has also been said that the shayateen (devils) have no power other than waswas (insinuating whispers) and that Allah has not given them any power over man. And it is said that the recorded tapes that are in circulation (recordings of jinn supposedly speaking through people) are no proof of anything. What is your response to all this?

Praise be to Allah.The fact that jinn can enter human bodies is proven in the Quran and Sunnah (prophetic teachings), and by the consensus of Ahl al-Sunnah wal-Jama’ah (main body of Muslims who are united upon the sunnah), and by real-life events. No one disputes this apart from the M’utazilah (a deviant sect) who give priority to their own rational analysis over the evidence of the Quran and Sunnah. We will mention a little about this below: Allah says (interpretation of the meaning): “Those who eat riba (interest) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: ‘Trading is only like Riba’…” [2:275] Al-Qurtubi said in his Tafseer (exegesis): “This ayah (verse) is proof that those people are wrong who deny that epilepsy is caused by the jinn and claim that its causes are only physical, and that the Shaytan does not enter people or cause madness.” Ibn Katheer said in his Tafseer, after mentioning the ayah quoted above: “They will not rise from their graves on the Day of Resurrection except like the way in which the epileptic rises during his seizure, when he is beaten by the Shaytan. This is because they will rise in a very bad state. Ibn ‘Abbas (may Allah be pleased with him) said: the one who consumes riba will rise on the Day of Resurrection crazy and choking.” According to a saheeh hadeeth (authentic report) narrated by al-Nasai from Abu’l-Yusr, the Prophet (peace and blessings of Allah be upon him) used to pray: “Allahumma innee a’oodhu bika min al-taraddi wa’l-haram wa’l-gharaq wa’l-harq, wa a’oodhu bika an yatakhabatani al-shaytan ‘ind al-mawt (O Allah, I seek refuge with You from being thrown from a high place, old age, drowning and burning; and I seek refuge with You from being beaten by the Shaytan at the time of death).” Commenting on this hadeeth in Al-Fayd, al-Manawi said: “[The phrase] ‘and I seek refuge with You from being beaten by the Shaytan at the time of death’ means, lest he should wrestle with me and play with me, and damage my religious commitment or mental state (at the time of death) by means of his insinuating whispers which cause people to slip or lose their minds. The Shaytan could take control of a person when he is about to depart this world, and misguide him or stop him from repenting…” Ibn Taymiyah said: “The fact that jinn can enter human bodies is proven by the consensus of Ahl al-Sunnah wa’l-Jamaah. Allah says (interpretation of the meaning): ‘Those who eat riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: ‘Trading is only like riba’…’ [2:275]. And in as-Saheeh it is narrated that the Prophet (peace and blessings of Allah be upon him) said: ‘The Shaytan flows through the son of Adam as the blood flows through his veins.’” ‘Abd-Allah ibn al-Imam Ahmad ibn Hanbal said: “I said to my father, ‘There are some people who say that the jinn do not enter the body of the epileptic.’ He said: ‘O my son, they are lying; the jinn could speak through this person.’” Commenting on this, Ibn Qudamah said: “What he said is well known, because a person may suffer an epileptic seizure and speak in a language that no one understands, and his body may be beaten with blows that would fell a camel, but the epileptic does not feel them at all, and he is also unaware of the words he is saying. The epileptic and others may be dragged about, or the carpet on which he is sitting may be pulled, and utensils may be moved about from place to place, and other things may happen. Anyone who witnesses such a thing will know for sure that the one who is speaking through the person and moving these things is not human.” And he said, may Allah have mercy on him: “There is no one among the imams (religious leaders/scholars) of the Muslims who denies that jinn may enter the body of the epileptic and others. Anyone who denies this and claims that Islam denies it is lying about Islam. There is nothing in the proofs of sharee’ah (Islamic law) to show that it does not happen.” So the fact that jinn may enter human bodies is proven in the Quran and Sunnah, and by the consensus of Ahl al-Sunnah wa’l-Jama’ah, some of whose comments we have quoted above. As regards the ayah (interpretation of the meaning): “but they could not thus harm anyone except by Allah’s Leave” [2:102], this is undoubtedly a clear indication that the jinn cannot harm anyone through witchcraft or epilepsy or through any other kind of disturbance or misguidance, except with the permission of Allah. As al-Hasan al-Basri said: “Whomever Allah wills, He gives them power over him, and whomever He does not will, He does not give them power over him, and they cannot do anything to anyone except with the permission of Allah.” The Shaytan (who is the disbelieving jinn) may gain power over the believers by making them sin and by making them neglect the remembrance and Tawheed of Allah (maintaining Allah’s Oneness) and sincerity in worshipping Him. But he has no power over the righteous slaves of Allah, as Allah says (interpretation of the meaning): “Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a Guardian.” [17:65] During the Jahiliyyah (pre-Islamic days of ignorance) the Arabs were well aware of this and mentioned it in their poetry. For example, the poet al-A’asha likened his she-camel’s energy to that of one who was touched by the jinn, and said that it was the jinn who was giving her energy. As regards the causes of epilepsy, Ibn Taymiyah explained the causes. He said: “When the jinn touch a person with epilepsy, it may be because of desire or love, just as happens between one human and another… or it may – as is usually the case – be because of hatred and punishment, such as when a person has harmed them or they think that he has harmed them deliberately, either by urinating on them or pouring hot water on them or killing them, even if the person did that unknowingly. There are ignorant and wrongdoing ones among the jinn who may punish a person more than he deserves, or they may be playing with him and mistreating him, like foolish people among mankind.” And I say: the way to save oneself from this is to remember Allah and speak His Name at the beginning of all things, as it was reported that the Prophet (peace and blessings of Allah be upon him) used to mention Allah in many cases, such as when eating, drinking, mounting his riding-beast, taking off his clothes for any reason, having intercourse and so on… As regards treatment (of one whose body has been entered by the jinn), Ibn Taymiyah said (Majmoo’ al-Fataawa, 19/42): “When the jinn attack a person, they should be told of the rulings of Allah and His Messenger, proof should be established against them, and they should be commanded to do what is good and told not to do what is evil, just as should be done in the case of people, as Allah says (interpretation of the meaning): ‘And We never punish until We have sent a Messenger (to give warning)’ [al-Israa’ 17:15].” Then he said: “If the jinn does not leave after being addressed in this manner, then it is permissible to rebuke him, tell him off, threaten him and curse him, as the Messenger of Allah (peace and blessings of Allah be upon him) did with the Shaytaan when he came with a falling star to throw it in his face, and the Messenger (peace and blessings of Allah be upon him) said: “I seek refuge with Allah from you and I curse you with the curse of Allah” – three times. (Narrated by al-Bukhaari). We may also seek help against the jinn by remembering Allah (dhikr) and reciting Qur’an, especially Aayat al-Kursiy. The Prophet (peace and blessings of Allah be upon him) said: “Whoever recites it will remain under the protection of Allah and no Shaytaan (devil) will be able to approach him until the morning.” (Narrated by al-Bukhaari). And al-Mi’wadhatayn (the last two soorahs of the Qur’an) may also be recited. As for psychiatrists who do not treat the epileptic in the manner described, they cannot do him any good at all. This issue may be discussed in much more detail, but what we have said here is sufficient for those who want to know a little about this matter, Praise be to Allah, the Lord of the Worlds.

One of the practices which is well-known in the financial field nowadays is when a businessman wants to import a product, for example, he asks the bank for a letter of credit for a certain amount, either in his own account or from the bank itself, and the bank takes some form of payment for providing this letter of credit. What is the ruling on this?

Praise be to Allah.Lord of the Worlds. Firstly: Letters of credit may be of different types, initial or final. Either type of letter of credit may or may not be covered by the balance in the businessman’s account. If it is not covered, then the the issuer bears joint liability with the applicant with regard to current and future obligations. This is essentially what is known in Islamic fiqh as damaan (liability) or kafaalah (sponsorship or surety). If the letter of credit is covered, then the relationship between the one who is requesting it and the provider (the bank) is that of an agency. Acting as an agent is valid whether or not a fee is paid, so long as the agent relationship serves the interest of the one for whom it is done (in this case the third party from whom the good are being purchased). Kafaalah (sponsorship) is a voluntary agreement whose purpose is goodwill. The fuqaha’ have stated that it is not permissible to accept a fee in return for it, because in that case when the sponsor (kafeel) receives a sum of money when the credit is paid, it becomes like a loan which brought some benefit to the lender, which is not allowed in Islam [because it is like riba or interest – Translator]. On this basis, the following is clear: Firstly: that it is not permissible to charge a fee for issuing a letter of credit – which usually takes into account the amount of money and length of time involved – whether the credit is covered or not. Secondly: charging administration fees for preparing either type of letter of credit is permissible, so long as the amount charged does not exceed what is usual, whether the letter of credit is wholly or partly covered. In evaluating the administration fee for issuing a letter of credit, it should be taken into account what is actually involved in doing so. And Allaah knows best.

Many doctors hesitate to decide the right time to turn off the life support systems of a person who is clinically dead. The doctor has two conflicting feelings: he may think that he is prolonging the agony of the dying person, and that if he turns of fthe life support system, he will be giving the person the relief of dying. On the other hand, however, he fears that by turning the life support systems off, he is depriving the person of the opportunity to continue living. When is it permissible to turn off the life support systems in the case of people who are clinically dead?

Praise be to Allah.In sharee’ah, a person is considered to be dead and therefore subject to all the rulings concerning the deceased, when either of the two following signs are noted: When his heartbeat and breathing stop completely, and the doctors decide that they cannot be restarted. When all the functions of his brain stop completely, and experienced doctors and specialists state that this is irreversible, and his brain has started to disintegrate. In these circumstances, it is permissible to turn off life support systems, even if some parts of his body – such as the heart, for example – are still functioning artificially with the help of these machines.

What is the ruling on a Muslim woman marrying a non-Muslim man, especially when she hopes that he will become Muslim after marriage? Many Muslim women claim that they cannot find suitable Muslim men, and that they are faced with the threat of having to commit sin or live in extremely straitened circumstances.

Praise be to Allah.It is forbidden for Muslim women to marry non-Muslim men, according to the Qur’aan, the Sunnah and the consensus of the scholars (ijmaa’) (see question # 689) . If such a marriage takes place, it is invalid, it does not have any impact upon inheritances according to sharee’ah, and any children born from this union are illegitimate. Hoping that the husband may become Muslim does not alter this ruling in the slightest.

What is the ruling about remaining in a marriage when the wife has become a Muslim but her husband is still a kaafir? She has children with him and is afraid that they may go astray and be lost, and she hopes that her husband may be guided to Islam if she stays with him.

Praise be to Allah.As soon as a woman embraces Islam and her husband refuses to do likewise, the marriage is annulled and it is not permissible for her to live with him. But she should wait out the length of the ‘iddah period. If he embraces Islam, she may go back to him and the previous marriage contract is still counted as valid, but if he does not embrace Islam before the ‘iddah is over, then they are no longer married. If he subsequently embraces Islam and they want to get back together, a new marriage contract must be drawn up. It is not permissible to continue the marriage on the basis of being kind to him. Majma’ al-Fiqh al-Islami (Islamic Fiqh Council), p. 43. The children should follow the Muslim parent, so try your best to get custody of them. May Allaah help us and help you by His kindness and mercy.

What is the ruling about burying a Muslim in a non-Muslim graveyard, when it is not permitted to bury anyone outside the designated graveyards and there are no cemeteries just for Muslims in most parts of the U.S. and Europe?

Praise be to Allah.It is permissible to bury a Muslim in a non-Muslim graveyard in a non-Muslim country if it is necessary to do so.

What is the ruling on selling a mosque if the Muslims have moved away from the area where it is located, and there is the fear that it may fall into a state of disrepair or be taken over by others? Often Muslims buy a house and convert it into a mosque, then when the majority of Muslims move away from the area because of their work, the mosque is abandoned or neglected, and may be taken over by others. It is possible to sell it and replace it with another mosque to be established in the area where there are Muslims. What is the ruling on this sale or replacement? If it is not possible to replace it with another mosque, what is the best way to dispose of the money raised from the sale of the mosque?

Praise be to Allah.It is permissible to sell a mosque that is no longer used or that is in a location that has been abandoned by Muslims, or where there is the fear that it may be taken over by the kuffaar, on the condition that the money is used to buy another place that will be used as a mosque. And Allaah knows best.

Many Muslim students in this country have to work to cover their tuition and living expenses, because for many of them, what they get from their families is not enough. This makes it essential for them to work as they cannot make ends meet otherwise. Often the only work they can find is in these restaurants that sell wine or offer meals containing pork or other haraam things. What is the ruling on working in these places? What is the ruling on a Muslim selling wine and pork, or producing wine and selling it to non-Muslims, given that some Muslims in these countries have taken this as their profession?

Praise be to Allah.If a Muslim cannot find work that is permissible according to sharee’ah, he may work in restaurants run by kaafirs, so long as he himself does not directly deal with pouring wine or carrying it or making it or selling it. The same applies to serving pork and other haraam things.

What is the ruling on renting churches as places to hold the five daily prayers or Jumu’ah and Eid prayers, given that there are statues and all the other things that churches usually contain, but knowing that churches are usually the cheapest places that can be rented from Christians and that some universities and charitable organizations may even offer them for use on these occasions without charge?

Praise be to Allah. The Muslims should strive as much as they can to build their own places of worship, which should be built according to Islamic sharee’ah, structurally sound, without extravagance or decoration. If the Muslims cannot build their own mosques and they need a place to pray, and they cannot find anywhere other than a church, then “hiring churches to pray in them is not forbidden in sharee’ah if it is necessary, but praying towards statues and pictures should be avoided, and they should be covered or concealed if they are in the direction of the qiblah.”

In many Muslim families, the men work in selling wine and pork and the like, and their wives and children hate this, while knowing that they are living off their menfolk’s money. Are they to blame at all in this case?

Praise be to Allah.Allaah says (interpretation of the meanings): “So keep your duty to Allaah and fear Him as much as you can…” [al-Taghaabun 64:16] “Allaah burdens not a person beyond his scope…” [al-Baqarah 2:286] Wives and children who are not able to earn their own halaal income are permitted to take what they need from the husband’s earnings from unlawful sources, such as selling wine and pork etc., after they have tried to convince him to find a halaal income and look for other work. They can take what is their right from the father, and this should be enough just to cover their needs, without being extravagant. And Allaah knows best.

In many cities, markets and streets where there are important locations, some tenants willingly give up their tenancies to others in return for a certain amount of money. What is the ruling on this?

Praise be to Allah.Firstly, there are four types of transaction that may come under this heading, as follows: Where there is an agreement to this effect from the outset between the landlord of the property and the tenant. Where the tenant and landlord come to an agreement during the period of the tenancy or after it has ended. Where there is an agreement between the tenant and a new tenant, during the period of the tenancy or after it has ended. Where there is an agreement between the new tenant and both the landlord and the first tenant, before the first tenancy expires or afterwards. Secondly, if the landlord and tenant agree that the tenant will pay a certain amount of money in addition to the regular rent – which in some countries is called a deposit – there is nothing Islamically wrong with paying this amount, provided that it is counted as part of the rent for the agreed period; when the contract comes to an end, this amount is subject to the rulings on rents. When the rental period comes to an end, and is not renewed explicitly or implicitly – in cases where automatic renewal is provided for in a clause of the lease – it is not permitted to pay this money, because the landlord has more right to the property once the tenant no longer has any right to it. Fourthly, if an agreement is reached between the first tenant and the new tenant during the period of the tenancy agreement that the former will give up the remainder of his lease in return for a sum of money over and above the regular rent, this transaction is permissible, provided that attention is paid to the terms of the contract drawn up between the landlord and the first tenant, because many rental agreements expressly state that tenants are not allowed to sublet properties to other parties or to accept “key-money” except with the agreement of the landlord. If this is the case, it must be adhered to. If the agreement between the first tenant and the new tenant is reached after the expiry of the lease, it is haraam to pay key-money, because the first tenant no longer has any rights with regard to the property. And Allaah knows best.

What is the ruling on paying in installments, and what is the shara’i solution in dealing with late payments on the part of some purchasers?

Praise be to Allah.It is permissible to charge more for purchases by installment than when a person is paying in full at the time of purchase. It is also permissible to name one price for cash sales, and another for payment by installments made within certain periods. The sale is not valid unless both parties are certain about either cash or installments. If there is some indecision with regard to cash or installments, and the two parties fail to reach an agreement on one specific price, then the sale is not permissible according to sharee’ah. According to sharee’ah, it is not permissible in the case of payment by installments, to state interest rates as a separate item based on the length of time taken to repay, regardless of whether the two parties agree on the rate of interest or it is based on the current rate. If the purchaser is late in paying the installments, it is not permissible to make him pay extra, whether or not this is arranged as a prior condition, because this is a form of forbidden ribaa. It is forbidden for a debtor who can afford the installments to delay payment when they are due. At the same time, according to sharee’ah it is not permissible to set a condition that he should pay compensation in the event of late payments. According to sharee’ah, it is permissible to set a condition that the debtor has to bring forward the payment, if he delays some of the payments, so long as the debtor agrees to this condition at the time when the contract is drawn up. The vendor does not have the right to keep the purchaser’s property after the item has been sold, but it is permissible for the vendor to stipulate some security as a guarantee that the purchaser will pay the installments. (Majma’ al-Fiqh al-Islami, p. 109) It is permissible according to sharee’ah to reduce the amount owing in order to expedite the settlement of the matter, whether this is done by request of the vendor or the purchaser. This is not counted as forbidden ribaa so long as it is not based on a prior agreement and so long as this agreement between the two parties is reached on a one-on-one basis, without the involvement of any third party, because in that case the rulings on the settlement of business accounts would apply. It is permissible for the two parties to agree that all installments should be paid immediately if the debtor fails to make one payment, unless he is in difficulty and has no means of paying. If the debt becomes due because the debtor dies, becomes bankrupt or delays payment, then in any of these circumstances it is permissible to reduce the debt so that the matter may be settled quickly to the mutual satisfaction of both parties. The definition of hardship which means that the vendor should wait for payment is: that the debtor should not have more wealth or property than he needs to meet his basic requirements and pay his debt. And Allaah knows best.

What is the ruling on purchase and rental transactions etc. made via modern inventions such as the telephone, fax, telex and the Internet etc. If the transaction usually takes place in an office or store, what is the ruling on cases where these modern means are used?

Praise be to Allah.According to shareeah, a transaction is made when there is an offer [of goods or services] and this is accepted, within the framework of shar'i conditions and in the absence of anything that might invalidate the transaction. An example of this in the case of a sale might be when the vendor says I sell this to you and the purchaser says I agree. There have been major developments in the field of communications which are now widely used to speed up financial dealings and transactions, which we must bear in mind whilst also taking into account what the fuqahaa have said about carrying out transactions via letter, in writing, by means of gestures or through intermediaries. They also established that transactions should be carried out between two parties who are present in the same place with the exception of wills, the appointment of executors and the giving of power of attorney; the offer and agreement should both refer to the same thing and price, there should be no expression or indication that either party is turning away from the deal, and the agreement to an offer should not be delayed beyond whatever timespan is customarily regarded as acceptable. In the light of the above, the fuqahaa have established the following: If the transaction is carried out between two parties who are not present in the same place where one can actually see the other or hear his voice, and the only means of communication between them is by writing, mail, sending a messenger, this applies also to telegraphs, telexes, faxes and computer screens, in these cases the transaction is complete when the offer reaches the prospective purchaser and he agrees to it. If the transaction is drawn up at the same time, between two parties who are in different locations which applies to telephones and wireless communications the contract between them is considered to be a contract drawn up between two parties who are present in the same place, and in this case the basic rulings as stated by the fuqahaa and referred to in al-Deebaajah apply. If the vendor makes a limited-time offer through these means of communication, he is bound by it for the duration and he cannot go back on it. The rules outlined above do not include nikaah (marriage contracts) because of the requirement of two witnesses in nikaah, or barter because there has to be an actual exchange of goods or services, or forward buying, because this requires a cash down-payment. In cases where there is the possibility of forgery, fraud or error, reference should be made to the general rules concerning the establishment of proof.l And Allaah knows best.

Do the clothes worn by a mestruating woman need to be washed even if they are not stained by the menstrual blood? Once her periods have finished, can a woman perform salat with the clothes that she wore while menstruating without washing them if they were not stained with the blood?

Praise be to Allah. So long as the clothes she is wearing do not contain any najaasah (impure substance), she is permitted to pray in them, even if she was wearing them during her monthly period. The menstruating woman herself is not naajis, neither is her sweat. The Jews used to think this, but Allaah stated that this was a lie, as is reported in the saheeh hadeeth narrated by Muslim (may Allaah have mercy on him) from Anas: "When one of their women menstruated, the Jews would not eat with her or sit with her in their houses. The Companions of the Prophet (Peace & Blessings of Allaah be upon Him) asked the Prophet (Peace & Blessings of Allaah be upon Him) about this, and Allaah revealed the words (interpretation of the meaning): ‘They ask you about menstruation. Say: That is an adhaa (a harmful thing for a husband to have intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and taken a bath)…’ [al-Baqarah 2:222]. The Prophet (Peace & Blessings of Allaah be upon Him) said: ‘Do everything except have intercourse.’ Word of this reached the Jews and they said: ‘What does this man mean, in every issue he differs from us!’" (Saheeh Muslim, 455). If the clothes get some menstrual blood on them, it is enough to remove the impurity with water and then she can pray in them. And Allah knows best.

Is it possible for the wife to get a khula even if the husband will not agree to it? Can you mention some reasons ?.

Praise be to Allah.I put this question to our Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan ibn Jibreen, and he answered as follows: If a woman dislikes her husband’s treatment of her – for example, he is over-strict, hot-tempered or easily-provoked, or gets angry a lot, or criticizes her and rebukes her for the slightest mistake or shortcoming, then she has the right of khula’ [female-instigated divorce]. If she dislikes his physical appearance because of some deformity or ugliness, or because one of his faculties is missing, she has the right of khula’. If he is lacking in religious commitment – for example, he doesn’t pray, or neglects to pray in jamaa’ah, or does not fast in Ramadaan without a proper excuse, or he goes to parties where haraam things are done, such as fornication, drinking alcohol and listening to singing and musical instruments, etc. – she has the right of khula’. If he deprives of her of her rights of spending on her maintenance, clothing and other essential needs, when he is able to provide these things, then she has the right to ask for khula’. If he does not give her her conjugal rights and thus keep her chaste because he is impotent (i.e. unable to have intercourse), or because he does not like her, or he prefers someone else, or he is unfair in the division of his time [i.e., among co-wives], then she has the right to ask for khula’. And Allaah knows best.

I am a non-Muslim who is currently enrolled in class studying Muslim traditions. I am writing a paper on the interpretation of prophets by commentators. One of the words being repeated is al-mala al-a'ala. I do not know what this means. I know that al-a'ala means the most high. Could you please help me with this? I appreciate your time and your help.

Praise be to Allah. The phrase al-mala al-a’ala is mentioned in both the Quran and the sunnah (prophetic teachings). In Surah Saad, Allah says (interpretation of the meaning): "‘I had no knowledge of the chiefs (angels) on high when they were disputing and discussing (about the creation of Adam). Only this has been inspired to me, that I am a plain warner.’" [38:69-70] In his commentary on this ayah (verse), Shaykh al-Mufassireen Ibn Jareer al-Tabari (may Allah have mercy on him) said: "‘I had no knowledge of the chiefs on high (al-mala al-a’ala) when they were disputing and discussing’: here Allah is telling His Prophet Muhammad (peace and blessings of Allah be upon him) , ‘O Muhammad, say to the mushrikeen (polytheists) among your people: "I had no knowledge of the chiefs (angels) on high when they were disputing and discussing" about the creation of Adam before Allah revealed this to me.’ What this means is: ‘My telling you about this is clear proof that this Quran is a Revelation from Allah, because you know that I had no knowledge of this before this Quran was revealed; it is not something I witnessed with my own two eyes – I know it only because Allah has informed me of it.’" Other scholars of tafseer (exegesis) have said something similar to this. The comments of other scholars: Ibn ‘Abbas (may Allah be pleased with him and his father) said: "Allah’s words (interpretation of the meaning) ‘I had no knowledge of the chiefs on high when they were disputing and discussing’ refer to the angels, when they were consulted about the creation of Adam, and they disputed it and said: Do not place a khaleefah (vicegerent) on earth." Al-Sa’adi said: "‘… The chiefs on high when they were disputing and discussing’ means: ‘… when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth"…’ [2:30] Qutadah said: "The words ‘I had no knowledge of the chiefs on high when they were disputing and discussing’ refer to the angels, who disputed the creation of Adam when Allah said to them, (interpretation of the meaning) ‘Truly, I am going to create man from clay’.” [38:71]. As regards what was reported in the sunnah, Ibn ‘Abbas (may Allah be pleased with him and his father) narrated that the Messenger of Allah (peace and blessings of Allah be upon him) said that Allah spoke to him in a dream and said, "O Muhammad, do you know what the chiefs on high are disputing about?… about the things which expiate for sins. Things that expiate for sins are: staying in the mosque after the prayers, walking to join congregational prayers and performing wudu properly when it is difficult to do so. Whoever does these things will have a good life and die a good death, and he will be as free from sin as on the day his mother bore him." [Al-Tirmidhi]) In his commentary on this hadeeth (narration), al-Mubarakpuri explained that "the chiefs on high" (al-mala al-a’ala) referred to the angels who are closest to Allah. Al-mala refers to nobles who attend gatherings and sit at their head because of their high status. They are described as al-a’ala either because they live on high, or because of their high status in the sight of Allah. Their "dispute" refers either to their competing or rushing to record these deeds and take them up to heaven, or to their discussing the virtue and blessing of these deeds, or to their feeling happy about people when they do these good deeds. It may have been called a "dispute" because it came in the form of questions and answers, which sounds like a dispute or a debate, hence it was appropriate to use the word "dispute" in this context. And Allah knows best.

Is it prohibited to listen to music which sound was produced by mouth but sounds like an instrument which is unspecific (i.e. no instruments are used)?

Praise be to Allah.We put this question to Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) who answered as follows: In our opinion it is haraam because it sounds like, and could be taking the place of, musical instruments, which are forbidden and which distract people from remembering Allaah. So whatever takes their place is also haraam. And Allaah knows best.

  I have a question regarding arrogance and becoming an imam. In my community there are a few Muslims that always assume that they are the "most noble and learned" of the Muslims in the community and always assume the imam position in prayer, and never request that another brother go ahead. In fact, before the iqamah is recited these Muslims are already at the imam's mu-salla. The never request another brother to become imam, and one of them even said "there is no one here more qualified than myself." I do not know the exact reason why some of these Muslims feel that they are the most qualified, but I think it is because they feel that they are the oldest among the jama'ah or longest living in the community or even that they are of a particular nationality or dress. I also know that there are some brothers who have alhamdulillah memorized much of the Qur'aan but they never want to become imam because they do not want to be associated or in competition with the arragant ones. Please forgive me for this somewhat long message, but is it permissible or even preferred for these Muslims who may be learned to deny becoming the imam because of perhaps humility? Are these two situations (the assuming of becoming imam and the denying of it) two extremes that Allaah may be displeased with? If so, what should the people in the jama'ah do in this situation?

Praise be to Allah.Many saheeh ahadith have been narrated which explain to the Muslims who is most qualified and has the most right to lead the prayers. One of these ahadith is that which was narrated from Abu Saeed al-Khudri (may Allah be pleased with him), who said that the Prophet (peace and blessings of Allah be upon him) said: If there are three people, let one of them lead the others in prayer, and the one who has the most right to lead them is the one who knows more Quran. (Narrated by Muslim, no. 1077). The Messenger of Allah (peace and blessings of Allah be upon him) said: The people should be led in prayer by the one who has most knowledge of the Quran and has been reciting it for longer. If they are equal in their knowledge and reading of the Quran, then they should be led by the one who made hijrah first. If they are equal with regard to hijrah, then they should be led by the one who is older (Narrated by Muslim, 1079). To sum up what is indicated by these ahadith, the one who has the most right to lead the others in prayer is: the one who has most knowledge of the Book of Allah and of the fiqh of salah. Those who knew more of the Book of Allah were appointed to lead the prayers at the time of the Sahaabah, because they had learned the correct way of reciting the aayat and they had learned the knowledge contained therein and the deeds prescribed by the Quran. So they combined knowledge and action [they acted upon what they had learned], and did not stop at merely memorizing as is the case nowadays. How many people learn all or part of the Quran, take care to recite it properly and with a beautiful voice, but they do not know anything about the fiqh of salah. If they are equal with regard to knowledge of the Quran, then the one who knows more about the Sunnah should lead the prayer. If they are equal with regard to knowledge of the Sunnah, then the one who made hijrah first should lead the prayer. If they are equal with regard to hijrah, or if this does not apply, then the one who is older should lead the prayer, as is indicated in the hadeeth of Maalik ibn al-Huwayrith, who said: We came to the Prophet (peace and blessings of Allah be upon him), and we were young people, close in age. We stayed with him for twenty days, and the Messenger of Allah (peace and blessings of Allah be upon him) was kind to us. When he thought that we were missing our families, he asked us about those whom we had left behind, and we told him. He said, Go back to your families and stay with them. Teach them and instruct them and he said some things I remembered and some that I forgot. And pray as you have seen me praying. When the time for prayer comes, let one of you call the Adhaan and let the oldest among you lead the prayer. (Narrated by al-Bukhaari, no. 6705). If they are equal with regard to recitation of the Quran, knowledge and hijrah, the Prophet (peace and blessings of Allah be upon him) commanded that the eldest of them should be appointed to lead the prayer. If they are equal in age, then the one who is most righteous (has most taqwaa) should be appointed, because Allah says (interpretation of the meaning): Verily, the most honourable of you with Allah is that (believer) who has al-Taqwaa (is one of the pious) [al-Hujuraat 49:13]. If they are equal in all regards, then they should draw lots, if there is a dispute. Having a PhD or having lived the longest in the land of the kuffaar does not qualify a person to lead the prayers. The one who has memorized more Quran and has more knowledge of the fiqh of salah is the one who should be appointed. It is not right for Muslims to dispute over the leadership of the prayers on the basis of their personal whims and desires. They should appoint the person who is described by shareeah as being qualified to lead the prayers. We ask Allah to reform the Muslims.

Assalamou Alaiykoum, I wanted to know if you are in a hurry to go somewhere or something, but have to attend the sullah first, is it okay if you perform the sullat a little faster than usual?

Praise be to Allah. If the prayer is done properly, with all the obligatory actions included and with proper composure throughout, then there is nothing wrong with making your prayer shorter than usual. And Allaah is the Source of help.

I just completed my master in computer scince and am now looking for a job. My Question is that during my study and now I am working in a pizza store as a delivery person which is owned by a 'Qadiani', and he is selling pork pizza. Can I work in his store because most of the pizza orders are pork pizza?

Praise be to Allah. It is not permissible for you to do work which involves carrying pork and delivering it to the people who are going to eat it. Because by doing so you are taking part and cooperating in sin. Allaah says (interpretation of the meaning): "Help you one another in al-birr and al-taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression" [al-Maaidah 5:2] We ask Allaah to help you find acceptable work and a halaal income, for He is the All-Hearing Who answers prayers. " And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine" [al-Talaaq 65:2]

Bismillahir Rhamanir Rhahiim As Salaamu Alaikum WRWB!!! My question is in reference to the shaking of hands following the taslim after the obligatory salat. Also the raising of the hands and making du'a following the taslim of the like salat. Insha Allah may Allah (SWT) give us the strenght in gaining this knowledge. Jazak Allahu Khairun. As Salaamu Alaikum.

Praise be to Allah. Neither of the two customs which you mention have any basis in Islamic texts. We should follow the Sunnah and keep away from innovations in religion. The best guidance is the guidance of Muhammad (Peace & Blessings of Allaah be upon Him); the most evil of things are those which are innovated; every innovation is a bidah and every bidah is a going astray. Know, may Allaah help me and you, that the reservation concerning this matter does not have to do with shaking hands with a Muslim brother or raising the hands in duaa to Allaah; it has to do with the timing of these two actions, following the prayer, and making them a regular habit. If one were to raise ones hands between the adhaan and the iqaamah, as is encouraged in the Sunnah, or shake hands when meeting ones brothers on the way into or out of the mosque, or when seeing a brother next to one after a long absence, there is nothing wrong with that at all. We ask Allaah to help us to follow the Sunnah and to follow in the footsteps of His beloved, Muhammad (Peace & Blessings of Allaah be upon Him). And Allaah knows best.

A new Islamic Center in my communinity is being built. The Muslims here bought the property by taking a huge loan with interest. The masjid was built involving interest. Is it haram for Muslim students to pray and conduct activities in this mosque or go to only the other masjids in the area?

Praise be to Allah.It is permissible to pray in this mosque; the people who took out the loan based on interest must repent to Allah. And Allah is the source of strength.

As-salam-alaikum With all this talk of space exploration and "whether there is life" outside our beautiful planet, what does the Quran have to say about alien beings? Furthermore, should we discover life on another planet, how should we react to this new discovery? This may sound as a strange question, but the thought is in my belief an interesting one, which brings into question science that does not always work side by side with any religion. Salams.

Praise be to Allah. Islam does not prevent man from attempting to explore space and the wonders it contains, or from looking at the dominion of Allaah and what He has created in heaven and earth, as He has commanded us to do in His Book. But we should pay attention to two things: We should weigh the time, effort and money spent on this purpose against the benefits which we expect to gain from it. Man should first learn how to walk and behave on earth before he tries to go into space. May Allaah bless our Prophet Muhammad.

First, I would like to thank everyone participating in this really helpfull program which will take the people to follow the path of Ahlu Alsunna Wa ljamah, so jazacum Allah khair. my question is that we are about to start building a new Massjed in Las Cruces, NM. And to gaurantee that the contractor who will build the Massjed will complete his job, we should do two things: 1. buy bonds, which will cover any problem with the contractor if he could not continue his job. 2. buy an insurance, which protects massjed from any damage done be the contractor after he finish, or by (attentiolly/unattentioally) problems such as (fire, ..) My question is, are these kind of protection processes Hallal? Jazakum Allah Khair

Praise be to Allah. First of all, thank you for your kind words of encouragement. Secondly, buying bonds is a haraam riba-based (interest-based) transaction, as entering into the common kinds of insurance is a type of gambling which is also haraam. You should seek Allaah’s help and put your trust in Him, then choose a contractor who is known for his honesty. After careful study and consultation, draw up a contract which clearly states conditions. You may find that the system and courts in your country will ensure that you are given your rights should something untoward happen. We ask Allaah to help you and keep you safe. Remember the words of Allaah (interpretation of the meaning): "… Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and purify themselves. And Allaah loves those who make themselves clean and pure." [al-Tawbah 9:108] May Allaah bless our Prophet Muhammad.

What will be the day of Arafat for countries that are in different time zones?

Praise be to Allah. The day of ‘Arafaah and the fasting that goes with it should be observed in each country according to the local times of fajr and maghrib. Fasting on this day expiates the sins of two years, as the Prophet (Peace & Blessings of Allaah be upon Him) said: "Fasting the day of ‘Arafaah, I hope, will expiate the sins of the year before it and the year to come, and fasting the day of ‘Aashooraa’ (the tenth day of Muharram), I hope, will expiate the sins of the year before it." (Reported by Muslim, 1976). And Allaah knows best.

Is it allowed in Islam to fast only once in a month?

Praise be to Allah. If you mean fasting once in every month as well as fasting the entire month of Ramadaan, there is nothing wrong with this and this deed will be rewarded. A man came to the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) asking him about Islam. The Messenger of Allaah told him to pray five times a day. The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The Messenger of Allaah told him that he had to fast the month of Ramadaan. . The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The Messenger of Allaah told him about zakaat. . The man asked, "Do I have to do any more than that?" The Prophet told him, "Only if you want to." The man went away, saying, "By Allaah, I will do no more and no less than this." The Messenger of Allaah said, "He will be successful, if he is telling the truth." (Reported by al-Bukhaari, 2481).

After Nikaah (if final ceremony is not done), are you allowed to meet each other, similarly travel together and are you allowed to shake hand and hug each other?

Praise be to Allah. The answer is, yes, all of this is permitted, even if it happens before the wedding party, so long as the contract has been drawn up according to Sharee’ah, with a guardian and two witnesses, and the proposal has been given and accepted, and both parties consent to the marriage. And Allaah knows best.

what's the importance of the BlackStone in Kaaba, what does represent ?

Praise be to Allah.There are a number of ahaadeeth etc. about the Black Stone which we will quote for our brother so that he may learn from them. 1.     The Black Stone was sent down by Allah to this earth from Paradise.  It was narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Black Stone came down from Paradise.”  (Narrated by al-Tirmidhi, 877; al-Nasaa’i, 2935. The hadeeth was classed as saheeh by al-Tirmidhi).   2.     The Stone was whiter than milk, but the sins of the sons of Adam made it black. It was narrated that Ibn ‘Abbaa said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the Black Stone came down from Paradise, it was whiter than milk, but the sins of the sons of Adam made it black.” (Narrated by al-Tirmidhi, 877; Ahmad, 2792. Classed as saheeh by Ibn Khuzaymah, 4/219. Al-Haafiz ibn Hajar classed it as qawiy (strong) in Fath al-Baari, 3/462). (a)     Al-Mubaarakfoori said in al-Marqaah: This means, the sins of the sons of Adam who touched the stone, caused it to turn black. The hadeeth should be taken at face value, because there is no reason not to, either narrated in a report or by virtue of common sense. (Tuhfat al-Ahwadhi, 3/525) (b)    Al-Haafiz ibn Hajar said: Some heretics tried to criticize this hadeeth by saying: How come the sins of the mushrikeen turned it black and the worship of the people of Tawheed did not make it white? I answer by quoting what Ibn Qutaybah said: If Allah had willed, that would have happened. But Allah has caused it to be the case that black usually changes other colours and its not itself changed, which is the opposite to what happens with white. (c)     Al-Muhibb al-Tabari said: The fact that it is black is a lesson for those who have insight. If sins can have this effect on an inanimate rock, then the effect they have on the heart is greater. See Fath al-Baari, 3/463   3.     The Black Stone will come forth on the Day of Resurrection and will testify in favour of those who touched it in truth.   It was narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) said concerning the Stone: “By Allah, Allah will bring it forth on the Day of Resurrection, and it will have two eyes with which it will see and a tongue with which it will speak, and it will testify in favour of those who touched it in sincerity.”   Narrated by al-Tirmidhi, 961; Ibn Maajah, 2944   This hadeeth was classed as hasan by al-Tirmidhi, and as qawiy by al-Haafiz ibn Hajar in Fath al-Baari, 3/462   (4)         Touching, kissing or pointing to the Black Stone – this is the first thing to be done when starting Tawaaf, whether it is for Hajj or ‘Umrah, or voluntary Tawaaf. It was narrated from Jaabir ibn ‘Abd-Allah (may Allah be pleased  with him) that when the Messenger of Allah (peace and blessings of Allah be upon him) came to Makkaah, he came to the Black Stone and touched it, then he walked to the right of it and ran three times and walked four times [around the Ka’bah].   (narrated by Muslim, 1218). (5)              The Prophet (peace and blessings of Allah be upon him) kissed the Black Stone, and his ummah followed his lead in doing so.   It was narrated that ‘Umar (may Allah be pleased with him) came to the Black Stone and kissed it, then he said: “I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the Prophet (peace and blessings of Allah be upon him) kiss you, I would not have kissed you.”   (Narrated by al-Bukhaari, 1520; Muslim, 1720)   (6)          If a person is unable to kiss the Stone, he should touch it with his hand or something else, then he can kiss the thing with which he touched it. (a)    It was narrated that Naafi’ said: I saw Ibn ‘Umar touch the Stone with his hand then he kissed his hand. I said, I have never ceased to do this since I saw the Messenger of Allah (peace and blessings of Allah be upon him) do it. (Narrated by Muslim, 1268) (b)    It was narrated that Abu Tufayl (may Allah be pleased with him) said: I saw the Messenger of Allah (peace and blessings of Allah be upon him) performing Tawaaf around the House, touching the corner [where the Stone is] with a crooked staff which he had with him, then kissing the staff. (Narrated by Muslim, 1275). (7)   If a person is unable to do the above, then he can point to it with his hand and say “Allahu akbar”.   It was narrated that Ibn ‘Abbas said: The Messenger of Allah (peace and blessings of Allah be upon him) performed Tawaaf on his camel, and every time he came to the corner [where the Stone is] he would point to it and say “Allahu akbar.” (Narrated by al-Bukhaari, 4987).   (8)  Touching the Stone is one of the things by means of which Allah expiates for sins   It was narrated that Ibn ‘Umar said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Touching them both [the Black Stone and al-Rukn al-Yamani] is an expiation for sins.”   (Narrated by al-Tirmidhi, 959. This hadeeth was classed as hasan by al-Tirmidhi and as saheeh by al-Haakim (1/664). Al-Dhahabi agreed with him).   It is not permissible for a Muslim to annoy other Muslims at the Stone by hitting or fighting. The Prophet (peace and blessings of Allah be upon him) told us that the Stone will testify in favour of those who touched it in sincerity, which is not the case when a person touches it by disturbing the slaves of Allah.   And Allah knows best.

What is the ruling regarding wearing hijab in front of my mother's husband? Neither of them are Muslim, although Alhumdulilah, they are accepting of my being Muslim. They have no children together and married after I had already moved out of the house. Would he be considered my mahram or not?Juzak Allah kheir

Praise be to Allah.It is not obligatory because no report to that effect has been narrated, so we refer to the principle that all things are permitted except those which have been expressly forbidden. As far as a mahram ( a relative whom one is permanently forbidden to marry this includes the mothers husband) for travelling is concerned, one of the conditions is that he should be a Muslim. And Allaah knows best.

My wife asked me an interesting question:Did any of the sahabiyyat ever slaughter an animal during the `eid?Is this a proof that women can slaughter an animal if indeed any of the sahabiyyat slaughtered?

Praise be to Allah.The scholars of Islam are agreed that it is permissible to eat the meat of an animal slaughtered by a woman, because of the general terms used in the wording of the Qur’aan and Sunnah. Among the evidence that it is permissible are the following: The aayah in which Allaah says (interpretation of the meaning): “Forbidden for you (for food) are: al-maytatah (dead animals – cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols, etc., or on which Allaah’s Name has mot been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns – and that which has been (partly) eaten by a wild animal – unless you are able to slaughter it (before its death)…” [al-Maa’idah 5:3]. The evidence in this aayah is the phrase where Allaah has permitted us to eat of any animal that we are able to slaughter before it dies; this is general in application, and does not specify as to whether the person who manages to do this is a man or a woman – so it could be either. Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh from ‘Ubayd-Allaah from Naafi’, that he (Naafi’) heard Ibn Ka’b ibn Maalik narrating from his father that they used to have sheep which they allowed to graze on the mountain of Sala’ in Madeenah: one of the slave-women noticed that one of the sheep was dying, so she broke a stone and slaughtered it. He said: “Do not eat it until I ask the Prophet (peace and blessings of Allaah be upon him) or I send someone to ask him. So he asked the Prophet (peace and blessings of Allaah be upon him), or sent someone else to ask, and he told him to eat it. ‘Ubay-Allaah said: “I liked the fact that she was a slave-woman and she managed to slaughter it.” Commenting on this hadeeth, Ibn Hijr (may Allaah have mercy on him) said: “This shows that it is permitted to eat meat slaughtered by a woman, whether she is free or a slave, old or young, Muslim or of the People of the Book (i.e., Jewish or Christian), in a state of purity or otherwise, because the Prophet (peace and blessings of Allaah be upon him) told them to eat the meat she had slaughtered and did not ask for further details.” This hadeeth also answers the question about whether any of the Sahaabiyaat (female Companions of the Prophet (peace and blessings of Allaah be upon him)) slaughtered animals. The discussion above also makes it clear that a woman may slaughter animals, because of the general terms used in the texts, and there is no difference in this regard between meat slaughtered as a sacrifice or meat slaughtered for regular food. Shaykh al-Islam Ibn Taymiyah said: “It is permitted to eat from an animal which a man or a woman slaughters Islamically before it dies, or from meat slaughtered by a woman, even if she is menstruating, because her menstruation is not in her hand. It is permissible to eat meat from an animal which a woman slaughters Islamically before it dies, by the consensus of the Muslims.” (Al-Fataawa, 35/234).

Where is Allah? Can we meet Allah in last judgement day?

Praise be to Allah.Evidence in the Qur’aan and Sunnah points to the fact that Allaah is above the heavens, mustawin over His Throne in a manner that befits His Majesty and Greatness. Allaah says in the Qur’aan (interpretation of the meaning): "The Most Beneficent istawaa (rose over) the (Mighty) Throne (in a manner that suits His majesty)." [Ta-Ha 20:5] (For more information, please see question #992 ). As for meeting Allaah and seeing Him: meeting Him occurs after death and on the Day of Judgement; seeing Him will occur only on the Day of Judgement. Concerning the meeting with Allaah after death, Imaam al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh, in the chapter on "whoever loves to meet Allaah, Allaah loves to meet him": From ‘Ubaadah ibn al-Saamit, from the Prophet (Peace & Blessings of Allaah be upon Him) who said: "Whoever loves to meet Allaah, Allaah will love to meet him, and whoever hates to meet Allaah, Allaah will hate to meet him." ‘Aa’ishah or one of his wives said: "But we all dislike the idea of death." He said, "It is not what you are thinking. When death approaches the believer and he is given the news of Allaah’s pleasure and honour, nothing will be more dear to him than what lies ahead of him, so he will love to meet Allaah and Allaah will love to meet him. But when death approaches the disbeliever and he is given the news of Allaah’s wrath and punishment, nothing will be more disliked by him that what lies ahead of him, so he will hate to meet Allaah and Allaah will hate to meet him." (Saheeh al-Bukhaari, 6026). The words "nothing will be more dear to him than what lies ahead of him" refer to what he will go through after death. Muslim and al-Nisaa’i report that Shurayh ibn Haani’ said: "I said to ‘Aa’ishah: ‘I have heard a hadeeth which, if it is as I heard it, means that we are doomed. The hadeeth says: "There is not one of us who does not dislike death."’ She said: ‘It is not what you think. What it means is when a person’s eyes stare without blinking, when the death rattle is in his chest and his skin and muscles contract.’ This is the state of one who is dying. "Al-Khattaabi said: "There are different types of meeting: it may mean seeing with one’s own eyes, or it may mean resurrection, as Allaah says (interpretation of the meaning):‘They indeed are losers who denied their meeting with Allaah…’ [al-An’aam 6:31]; or it may mean death, as Allaah says: (interpretation of the meaning): ‘Whoever hopes for the Meeting with Allaah, then Allaah’s term is surely coming…’ [al-‘Ankaboot 29:5] and ‘Say (to them): Verily, the death from which you flee will surely meet you…’ [al-Jumu’ah 62:8]" The meeting with Allaah (mentioned in the hadeeth quoted above) refers to something other than death, because in another hadeeth the Prophet (Peace & Blessings of Allaah be upon Him) said, "Death is a barrier between us and the meeting with Allaah." But when death is the means of meeting Allaah, it is described as the meeting with Allaah. Imaam Abu ‘Ubayd al-Qaasim ibn Salaam said: "The hadeeth does not refer to a dislike of death and the suffering involved, because everybody feels this way. What is being criticized here is a love and preference for this world and a dislike of the idea of moving on to Allaah and the Hereafter. This is explained by the fact that Allaah condemned people who love this life, and said (interpretation of the meaning): ‘… those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world…’ [Yoonus 10:7]." Al-Nawawi said: "The meaning of the hadeeth is that the like and dislike referred to are those that occur at the time of death, at the stage when repentance is no longer acceptable, when the dying person is shown where he is headed. There is also some discussion in the hadeeth about the dislike of death. Whoever dislikes death because he prefers this life to the blessings of the Hereafter is condemned. Whoever dislikes death because he fears being brought to account for his shortcomings, lack of preparation and failure to carry out the commands of Allah properly, is not to blame in this case. The one who feels this way should hasten to prepare himself so that when death comes to him he will not dislike it but will love it because of the meeting with Allaah which he is hoping for after death. The hadeeth quoted above also indicates that no living person will see Allaah in this life, but that the believers will see Him after death, as the Prophet (Peace & Blessings of Allaah be upon Him) said: "Death is a barrier between us and the meeting with Allaah." This fact is stated even more clearly in another hadeeth narrated by Muslim from Abu Umaamah, in which the Prophet (Peace & Blessings of Allaah be upon Him) says: "Know that you will not see your Lord until you die." The meeting with Allaah and seeing Him on the Day of Judgement is proven in many texts, such as the aayah (interpretation of the meaning): "Some faces that Day will be naadirah (shining and radiant), looking at their Lord." [al-Qiyaamah 75:22-23] Abu Hurayrah (may Allaah be pleased with him) reported that the people said, "O Messenger of Allaah, will we see our Lord on the Day of Resurrection?" He said, "Do you have any doubts about seeing the full moon on a cloudless night?" They said, "No." He said, "Do you have any doubts about seeing the sun on a cloudless day?" They said, "No." He said, "Then you will see your Lord in the same way." (Reported by al-Bukhaari, 764). We ask Allaah to let us meet Him when He is pleased with us. May Allaah bless our Prophet Muhammad.

I have been practicing Islam for a while now and I want to insha-Allah embrace it but there are serious problems that I am encountering. My husband and I have been having marital problems for a while now and even though things are going alright I don't trust that it would be like this forever because he has these violent ourbursts of rage and I have seriously considered divorcing him after I was advised to do so by our councellor. The problem is that I don't love him anymore and moreover he won't allow me to embrace Islam and he refuses to embrace it as well. He said that we would rather break up rather than me becoming Muslim. The other problem is that I have two daughters who are attending a Hindu School and what does the Sharia say about what happens after I convert with regards to my daughters. I have met a wonderful Muslim man and we love each other very much and he asked me twice already to marry him. I did not go to bed with him and that is not our intention. We love each other for who we are and he is willing to accept my children if they convert as well. He said that he will wait until the end of the year before he goes on with his life because there are other women who he can settle down with but I am his first preference. Please advice me and in English please because I do not understand Arabic. I need to take action about so many things, yet I feel guilty and I feel sorry for my husband because he is trying to make our marraige to work. Unfortunately the religion is a big problem. Your urgent help and co operation will be highly appeciated. Jazak Allah

Praise be to Allah.  Your husband is preventing you from embracing Islam, and does not want to become Muslim himself. He prefers divorce to Islam, although you have tried to persuade him of the truth to no avail. This means that this man is no good. Moreover, you say that he is bad-tempered and violent, that any improvement is only temporary, and that you do not love him at all. If this man is as you say, he is no good from either a religious or a worldly point of view, and there is no use in staying with him. Our advice to you in this case is to leave him immediately, and try hard to gain custody of your two daughters so that they may grow up in Islam. According to Islamic shareeah, in such cases custody should be awarded to the Muslim parent, because Islam should prevail, not be prevailed over. As regards the second part of your question, and this man whom you say is a Muslim, you must make sure that he is a chaste man, not one who is immoral or corrupt. Do not establish any relationship with him before marriage. If you find out for sure that he is chaste and solidly religious, I advise you to marry him as soon as your iddah (waiting period after divorce) is over. I ask Allaah to take care of you by His mercy, to make the right thing easy for you, to help you enter this religion and to save you from kufr and its followers. Remember the story of Pharaohs wife, who was Muslim although her husband was a kaafir. Allaah said about her (interpretation of the meaning): "And Allaah sets forth an example for those who believe, the wife of Pharaoh, when she said: My Lord! Build for me a home with You in Paradise, and save me from Pharaoh and his work, and save me from the people who are zaalimoon (polytheists, wrong-doers and disbelievers in Allaah)." [al-Tahreem 66:11] May Allaah bless our Prophet Muhammad.

  Please forgive me for my ignorance in this matter. I am very interested in learning the ways of Islam. My question concerns dietary rulings. What types of fish and seafood are permissible? Thank you for your help.

Praise be to Allah.Islam: Easy to follow Among the blessings that Allah has bestowed upon us is the fact that He has made our religion easy for us, and has not made it too difficult or unbearable. He has allowed us many things that were forbidden according to previously-revealed laws. Allah says (interpretation of the meaning): “… Allah intends for you ease, and He does not want to make things difficult for you…” [al-Baqarah 2:185] Is seafood halal? Hence all kinds of food from the sea are permissible, whether they are plants or animals, alive or dead. Allah says (interpretation of the meaning): “Lawful to you is (the pursuit of) water-game and its use for food – for the benefit of yourselves and those who travel…” [al-Maidah 5:96]. Ibn 'Abbas said: “ Sayduhu (lit. hunting, pursuit) refers to whatever is taken from it alive, and ta’amuhu (lit. its food) means whatever is taken dead.” Forbidden water animals There are a few things – certain types of water animals – which some scholars exclude from the permission outlined above. These are: 1- Crocodiles: The correct view is that eating these is not allowed, because they have fangs and live on land – even though they may spend a lot of time in the water – so precedence should be given to the reason for forbidding it (it is a land animal that has fangs). 2- Frogs: It is not permitted to eat them because the Prophet (peace and blessings of Allah be upon him) forbade killing them, as is reported in the hadith of ‘Abd al-Rahman ibn ‘Uthman, who said that the Messenger of Allah (peace and blessings of Allah be upon him) forbade the killing of frogs. (Narrated by Imam Ahmad and Ibn Majah; see also Sahih al-Jami’, 6970).  The rule is that everything which we are forbidden to kill, we are not allowed to eat; if we are allowed to eat it we are allowed to kill it. Some scholars exclude sea snakes, but the correct view is that as they live nowhere except in the water, we are permitted to eat them, because of the general nature of the ayah (interpretation of the meaning): “Lawful to you is (the pursuit of) water-game and its use for food – for the benefit of yourselves …” [al-Maidah 5:96] 3- Otters and turtles: The correct view is that to be on the safe side, it is permissible to eat them after slaughtering them properly, because they live both on land and in the sea.  Here the rule is that in the case of animals that live both on land and in the sea, the rules concerning land animals should be given precedence, to be on the safe side, so they must be slaughtered properly, except for crabs which do not need to be slaughtered, even though they live both on land and in the sea, because they do not have blood. Everything that can cause harm is forbidden as food, even if it comes from the sea, because Allah says (interpretation of the meaning): “… And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you.” [al-Nisa 4:29] and: “… and do not throw yourselves into destruction…” [al-Baqarah 2:195] (See al-Mughni, 11/83; Hashiyah al-Rawd, 7/430; Tafsir Ibn Kathir, 3/197; and Ahkam al-At’imah by al-Fawzan). For more about halal food issues, please see these answers: 82444 , 1814 , 1938 , 20039 , and 210 And Allah knows best.

As salaamo alaikum wa rahmatullah wa barakatahu Could you please give me some Hadith references and Quranic references to the Following: Tuba tree Tree of Life Tree of Knowledge The Cosmic Tree The Fartherest Tree of the Heavens These trees are mentioned in muslim literature and I am looking for their credibility Jazak Allah Khairun

Praise be to Allah.  A number of trees are mentioned in the Qur’aan and Sunnah, some of which will be discussed below: The date palm tree This is a good tree to which Allaah likened the word of Tawheed when it is established in the sincere heart, where it bears fruits of good deeds that strengthen eemaan (faith). Allaah says (interpretation of the meaning): "See you not how Allaah sets forth a parable? – A goodly word is as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e., very high)." [Ibraaheem 14:24] This is the tree to which Allaah likens the believer because it is good in all aspects, it is lasting and it offers different kinds of benefit. Ibn ‘Umar reported: "The Prophet (peace and blessings of Allaah be upon him) said: ‘There is a kind of tree whose leaves do not fall and it is like the Muslim. Tell me what it is.’ The people mentioned different kinds of desert trees … and I said to myself, ‘It is the date palm tree,’ but I felt too shy to speak up. Then the people said, ‘Tell us what it is, O Messenger of Allaah.’ He said: ‘It is the date palm tree.’" (al-Bukhaari, 60) The blessed olive tree the purity of which Allaah set forth as a parable Allaah says (interpretation of the meaning): "Allaah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e., it neither gets sun-rays only in the morning) nor of the west (i.e., nor does it get sun-rays only in the afternoon – but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allaah guides to His Light whom He wills. And Allaah sets forth parables for mankind, and Allaah is All-Knower of everything." [al-Noor 24:35] In Soorat al-Mu’minoon, Allaah says (interpretation of the meaning): "And a tree (olive) that springs forth from Mount Sinai, that grows oil, and (it is a) relish for the eaters." [al-Mu’minoon 23:20] Abu Aseed said: "The Prophet (peace and blessings of Allaah be upon him) said: "Eat the oil and use it on your hair and skin, for it comes from a blessed tree." (Reported by al-Tirmidhi, 1775; see also Saheeh al-Jaami’) The tree which Allaah caused to grow for Yoonus (upon whom be peace) for food and healing.   Allaah says (interpretation of the meaning): "And, verily, Yoonus was one of the Messengers … Then a (big) fish swallowed him and he had done an act worthy of blame. Had he not been of those who glorify Allaah, he would have indeed remained inside its belly until the Day of Resurrection. But We cast him forth on the naked shore while he was sick, and We caused a plant of gourd to grow over him." [al-Saaffaat 37:139, 142-146] The mufassireen (commentators) said: The gourd (al-yaqteen) is a kind of pumpkin. Some of them described the benefits of the pumpkin, such as: it grows quickly, it provides shade, it has large, smooth leaves, it keeps flies away and its fruit provides good nourishment: it can be eaten raw or cooked, and its skin may be eaten too. It is known that the Messenger of Allaah (peace and blessings of Allaah be upon him) liked this kind of pumpkin and used to look for it on the plate of food. (Tafseer Ibn Katheer). The great tree in heaven where our Prophet Muhammad (peace and blessings of Allaah be upon him) saw his father Ibraaheem (upon whom be peace) Samurah ibn Jundub reported that the Prophet (peace and blessings of Allaah be upon him) said, describing his vision: "Then we went up until we reached a green garden, in which there was a great tree, with an old man and children at its base, and another man near the tree, trying to light a fire in front of him. They took me up to that tree and into a house; I have never seen any more beautiful than that house. In it there were men, old men, youths, women and children. Then they brought me out and took me up to the tree and into another house, even better than the first one. In this house there were old and young men. I said: ‘You have shown me around tonight; tell me about what I have seen.’ They said, ‘Yes… the old man at the foot of the tree was Ibraaheem (upon whom be peace), and the children around him were the children of mankind…" (al-Bukhaari, 1270). Sidrat al-Muntaha, by which the Prophet (peace and blessings of Allaah be upon him) saw Jibreel when he was taken up into the heavens Allaah says (interpretation of the meaning): "And indeed he (Muhammad (peace and blessings of Allaah be upon him) saw him (Jibreel) at a second descent (i.e., another time), near Sidrat al-Muntaha (the lote tree of the utmost boundary, beyond which none can pass), near it is the Paradise of Abode, when that covered the lote-tree which did cover it! The sight (of Prophet Muhammad (peace and blessings of Allaah be upon him)) turned not aside (right or left), nor did it transgress beyond (the) limit (ordained for it). Indeed, he did see of the Greatest Signs of his Lord (Allaah)." [al-Najm 53:13-18] The phrase translated here as "when that covered the lote-tree which did cover it" is explained by the hadeeth narrated by Imaam al-Bukhaari from Abu Dharr, in which the Prophet (peace and blessings of Allaah be upon him) said: "It was covered in colours, I do not know what they are…" According to a hadeeth narrated by Abu Sa’eed and Ibn ‘Abbaas, he said: "It was covered by the angels." According to a report narrated by Muslim, he said: "When it was covered with whatever covered it by the command of Allaah, it changed, and none of the creation of Allaah could describe its beauty." In the famous hadeeth about his Mi’raaj (ascent into heaven), the Prophet (peace and blessings of Allaah be upon him) said that when Jibreel took him up into the heavens, he went through from one heaven to the next by the command of Allaah, until he reached the seventh heaven. He said: "Then I was taken to Sidrat al-Muntaha; its fruits were like the pitchers of Hajar and its leaves were like the ears of elephants. He said, ‘This is Sidrat al-Muntaha’…" (Reported by al-Bukhaari, 3598). The reason why it is called Sidrat al-Muntaha is stated in the hadeeth narrated from Ibn Mas’ood by Imaam Muslim: "There everything that comes up from earth stops (yantahee), and it is taken from there, and there everything that comes down stops, and it is taken from there." Al-Nawawi said: It is called Sidrat al-Muntaha because the knowledge of the angels stops at that point, and no one has gone beyond it except the Messenger of Allaah (peace and blessings of Allaah be upon him). It is the tree at which the knowledge of every Prophet who has been sent and every angel who is near to Allaah stops. What lies beyond it is unseen; no one knows it except Allaah or the one to whom He tells it. It was said that this is the ultimate destination of the souls of the martyrs. The fruits described in the hadeeth are well known: they are the fruits of the lotus tree. Al-Khattaabi said that the phrase "like the pitchers of Hajar" meant that they were big like pitchers; this is something that was known to the first listeners, which is why this analogy was used. Hajar is a place-name. The phrase "its leaves were like the ears of elephants" is also indicative of huge size. The Tree of Tooba in Paradise Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: "In Paradise there is a tree in whose shade a rider could travel for a hundred years without crossing it. Recite, if you wish: ‘In shade long-extended’ [al-Waaqi’ah 56:30]" (Reported by al-Bukhaari, 4502) The Prophet (peace and blessings of Allaah be upon him) said: "Tooba is a tree in Paradise, one hundred years big. The clothes of the people of Paradise are made from its calyces (outer casing of its flowers)." (Reported by Ibn Hibbaan; see also Saheeh al-Jaami’, 3918) ‘Utbah ibn ‘Abdin al-Salami said: "A Bedouin came to the Prophet (peace and blessings of Allaah be upon him) and asked him about al-Hawd (the cistern). He mentioned Paradise, then the Bedouin asked him, ‘Is there fruit there?’ He said, ‘Yes, and there is a tree called Tooba.’ The Bedouin asked, ‘What tree of this world does it resemble?’ He said, ‘It does not resemble any tree of your land. Have you been to Syria?’ He said, ‘No.’ He said, ‘It resembles a tree in Syria called al-Jawzah (walnut) which grows on one trunk then spreads its branches higher up.’ The Bedouin asked, ‘How big is its trunk?’ He said, ‘If one of the camels of your people was to go around it, it would not complete one circuit before its neck broke of old age and exhaustion. The Bedouin asked, ‘Are there grapes there?’ He said, ‘Yes.’ He asked, ‘How big is a bunch?’ He said, ‘The distance a crow could fly without stopping in a month.’ He asked, ‘How big is one grape?’ He said, ‘Does your father ever slaughter a he-goat from his flocks?’ He said, ‘Yes.’ He said, ‘And does he skin it and give the hide to your mother, and say, "Make me a bucket"?’ He said, ‘Yes.’ The Bedouin asked, ‘Is one grape big enough to satisfy me and my family?’ He said, ‘Yes, and your whole tribe.’" (Reported by Imaam Ahmad). The tree of Zaqqoom, which is the food of the people of Hell This tree is described in the Qur’aan as (interpretation of the meaning): "… the accursed tree (mentioned) in the Qur’aan" [al-Israa’ 17:60]. Allaah also says about it (interpretation of the meaning): "Then, moreover, verily, - you the erring-ones, the deniers (of Resurrection)! You verily will eat of the trees of Zaqqoom. Then you will fill your bellies therewith, and drink boiling water on top of it, so you will drink (that) like thirsty camels! That will be their entertainment on the Day of Recompense!" [al-Waaqi’ah 56:51-56] "Verily, the tree of Zaqqoom, will be the food of the sinners, like boiling oil, it will boil in the bellies, like the boiling of scalding water. (It will be said): ‘Seize him and drag him into the midst of blazing Fire, then pour over his head the torment of boiling water, taste you (this)! Verily, you were (pretending to be the mighty, the generous! Verily! This is that whereof you used to doubt!’" [al-Dukhaan 44:43-50] "Is that (Paradise) better entertainment or the tree of Zaqqoom (a horrible tree in Hell)? Truly We have made it (as) a trial for the Zaalimoon (polytheists, disbelievers, wrongdoers, etc.). Verily, it is a tree that springs out of the bottom of Hell-fire, the shoots of its fruit-stalks are like the heads of shayaateen (devils); truly they will eat thereof and fill their bellies therewith. Then on the top of that they will be given boiling water to drink so that it becomes a mixture (of boiling water and Zaqqoom in their bellies). Then, thereafter, their return is to the flaming fire of Hell." [al-Saafaat 37:62-68] The tree under which the Prophet (peace and blessings of Allaah be upon him) accepted his Companions’ pledge of allegiance unto death and not to desert him. This happened during the campaign of al-Hudaybiyah, when he heard of the betrayal of the mushrikeen. This tree is also mentioned in the Qur’aan (interpretation of the meaning): "Indeed, Allaah was pleased with the believers when they gave the Bay’ah (pledge) to you (O Muhammad) under the tree…" [al-Fath 48:18] The tree next to which the Prophet (peace and blessings of Allaah be upon him) used to preach Jaabir ibn ‘Abdullaah (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) used to go and stand next to a tree or palm-tree on Fridays. A woman or a man of the Ansaar said: "O Messenger of Allaah, should we not make for you a minbar ("pulpit")?" He said, "If you wish." So they made a minbar for him, and when the next Friday came, he was shown to the minbar. The tree cried like a small child, then the Prophet (peace and blessings of Allaah be upon him) came down and hugged the crying tree until it calmed down." Jaabir said: "It was crying because of the dhikr (remembrance of Allaah) that it used to hear." (al-Bukhaari, 3319). The tree from which Allaah spoke to Moosa (upon whom be peace) and sent him as a Prophet Allaah says in the Qur’aan (interpretation of the meaning): "So when he reached it (the fire), he was called from the right side of the valley, in the blessed place from the tree: ‘O Moosa! Verily! I am Allaah, the Lord of the ‘Aalameen (mankind, jinns and all that exists)!" [al-Qasas 28:30] The tree from which Allaah forbade our father and mother (Aadam and Hawwa) to eat Allaah says (interpretation of the meaning): "And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree, otherwise you both will be of the Zaalimoon (unjust and wrong-doers)." [al-A’raaf 7:19] "Then Shaytaan whispered to him, saying: ‘O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?" [Ta-Ha 20:120] "So He misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): ‘Did I not forbid you that tree and tell you: Verily Shaytaan is an open enemy to you?’" [al-A’raaf 7:22] The cedar tree to which Allaah likened the kaafir (disbeliever) Abu Hurayrah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The example of the believer is like that of a plant which is continually bent over by the wind; the believer is continually beset with afflictions. The example of a hypocrite is like that of the cedar tree, which does not yield until it is uprooted in one go." (Muslim, 5024) The scholars of Arabic language said: the cedar (al-arz) is a tree similar to the stone pine tree, which grows in Syria and Armenia. According to another report, the Prophet (peace and blessings of Allaah be upon him) said: "The example of the kaafir is that of the firmly-rooted cedar which does not yield to anything until it is uprooted in one go." The scholars said: The meaning of this hadeeth is that the believer suffers a great deal, in his physical health, with his family and with his wealth, but this is an expiation for his sins and will raise his status. The kaafir, however, suffers little, but even if something happens to him it will not expiate for his sins at all; he will come with a full burden of sin on the Day of Resurrection. The tree in the righteous vision that was narrated concerning the sajdah (prostration) to be performed when reciting certain aayaat of the Qur’aan Ibn ‘Abbaas said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said: "O Messenger of Allaah, last night I had a dream in which it was as if I was praying behind a tree. I prostrated and the tree prostrated after me. I heard it saying: ‘Allaahumma uktub li bihaa ‘indaka ajran wada’ ‘anni bihaa wizran waj’alhaa li ‘indaka dhukhran wa taqabbalha minni kamaa taqabbaltahaa min ‘abdika Daawood (O Allaah, record for me because of it (the sajdah) a reward, alleviate some of my burden, and make it an investment on my behalf with You. Accept it from me as You accepted it from Your slave Daawood).’" Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) recited an aayah where a sajdah is required, then he prostrated, and I heard him saying the same words that the man had reported that the tree had said. (Reported by al-Tirmidhi, 528) The two trees which came together to conceal the Prophet (peace and blessings of Allaah be upon him) when he was answering the call of nature This was recorded in the saheeh report narrated by Imaam Muslim, may Allaah have mercy on him, from Jaabir (may Allaah be pleased with him): "… We stopped in a fragrant valley, and the Messenger of Allaah (peace and blessings of Allaah be upon him) wanted to answer the call of nature. I followed him, bringing a bottle of water, but he could not find anywhere where he could conceal himself. There were two trees at the edge of the valley, so the Messenger of Allaah (peace and blessings of Allaah be upon him) went to one of them, took hold of one of its branches, and said: ‘Follow me, by the permission of Allaah.’ So it followed him like a camel being led by a rope, until he came to the other tree. He took one of the other tree’s branches and said: ‘Follow me, by the permission of Allaah.’ So it followed him until he reached the halfway point between them, then he put them together and said: ‘Stay together and cover me, by the permission of Allaah.’ So they stayed together." Jaabir said: "I kept away, for fear that the Messenger of Allaah (peace and blessings of Allaah be upon him) might feel my presence and move even further away. So I sat down, thinking to myself, and when I turned around, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) coming towards me, and the two trees had separated and taken up their former positions." (Saheeh Muslim, 5328) Trees (plants) with foul-smelling "fruits" after eating which the Muslims are forbidden to come to the mosque Jaabir said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever eats of these vegetables (the first time he said ‘garlic,’ then ‘garlic, onions and leeks’), let him not come near us in our mosques, for the angels will be offended by whatever offends the people.’" (al-Nisaa’i, 700) The trees (all except the gharqad) which will show the Jews to the Muslims so that they may kill them during the great battle at the end of time The Prophet (peace and blessings of Allaah be upon him) said: "The Hour will not come until the Muslims fight the Jews and kill them. The Jews will hide behind rocks and trees, and the rocks and trees will say: ‘O Muslim, O slave of Allaah! There is a Jews behind me, come and kill him!’ (All the trees will say this except for the gharqad (box-thorn), for it is one of the trees of the Jews.’" (Reported by Imaam Ahmad; it is a saheeh hadeeth). These are a number of the trees mentioned in the Qur’aan and Sunnah, from which we may learn many lessons. We ask Allaah to help us benefit from these lessons. May Allaah bless our Prophet Muhammad.

My question is that in some cultures people are found of eating raw meat. I would like to know if there is any Islamic rulings on that? Meaning wether it is ok or not.

Praise be to Allah.Some scholars said that it is disliked to eat raw meat, but the correct view is that it is permissible, on the basis of the principle that all things are permitted except those which have been expressly forbidden. There is no evidence to suggest that this is forbidden, but it is allowed on the condition that no harm is caused to the person who eats it – in which case it would not be allowed, because everything that causes harm is haraam, as Allaah says (interpretation of the meaning): “… and do not throw yourselves into destruction…” [al-Baqarah 2:195]. And Allaah knows best.

I've married 4 years ago, and I have a 3 years old daughter.  My wife is not interested in sex at all.  We've tried several doctors but [with] no progress.  I do masturbate a lot, which caused some bad effects but I can't stop as we live in Canada, where you can't marry more than one wife.  Is this a good reason to marry a second wife, or is there any other solution to my problem?

Praise be to Allah.Arabic Answer in audio: Real Audio format -- Press here to play (To download player, click on icon: ) English translation: , and peace and blessings be upon His Messenger. I ask Allaah to help you, my brother, to cope with this problem which you are suffering from, and which has to do with the mother of your daughter, the closest of people to you. I would like to make three points to you: You are permitted to enjoy your wife in any of the ways which Allaah has permitted to you. This includes masturbation by her hand. The reason you have mentioned in your question is sufficient grounds for taking another wife. If you can find no other solution to this problem except divorcing this woman, between whom and you there is no longer any relationship in the marital bed, and marrying another woman afterwards, there is nothing wrong with that, in shaa' Allaah. You should consult the brothers around you who know your situation, and seek the guidance of Allaah by praying istikhaarah. May Allaah guide you to the right way. May Allaah bless our Prophet Muhammad.

I understand one of the causes that make ghusl a must are: 1. The emission of semen, because the Prophet (peace and blessings of Allaah be upon him) said: "What requires water (ghusl) is if you see water (i.e., semen) coming out of you." (Reported by Muslim, no. 1/269) . My question is: like my case sometimes I see semen emitting with my urine and I confirmed that it is a semen as recently I have done a medical check and found trace of semen in my urine. Is it compulsory for me to perform ghusl when I see semen emit with my urine? I am really appericiate this website because a lot of the questions and answers make me more convinced to practice Islam in my life. Thank you very much

Praise be to Allah. The emission of semen due to enjoyment or a "wet dream" requires ghusl, but if semen is emitted in the urine or because of sickness, with no pleasure involved, this does not require ghusl. All you have to do is clean yourself properly after passing urine or stools, and perform wudoo’ before praying. This is sufficient, Al-hamdu-lillaah.

I am a non-Muslim who is very much interested in Islam. I have been trying to do research on my own. However, I came upon some information that I found rather disturbing. It is regarding the Kaaba and the origin of Islam. I was told that Abraham and Ishmael removed all the idols from the Kaaba, but there was one in particular who's name meant "diety". I read that this is where the name "Allah" came from and that this diety was the pagan Moon god. His symbol is the crescent moon and Ramadhan is scheduled around lunar activity. I would like an answer to whether or not such a religion existed and is Islam really connected to this pagan practice?

Praise be to Allah.Welcome to a lady who is seeking the true religion and is interested in Islam. We ask Allaah to show you the truth and help you to follow it, and to protect you from Shaytaan and his doubts, and the misguidance of the enemies of Islam. Before I answer your question, I would like to remind you that the way to find out the truth about a religion is to refer to its authentic sources, which in the case of Islam means the Quraan, which is the Word of Allaah, and the Sunnah, which is the words of the Prophet of Islam, Muhammad (peace and blessings of Allaah be upon him), to whom Allaah sent Revelation. One of the mistakes made by some of those who investigate Islam is to refer to sources that are not authentic or material written by those who have ulterior motives and who are enemies of Islam spreading lies about it, to put people off and lead them astray from the Way of Allaah. Turning to your question about the Kabah, and Ibraaheem and Ismaaeel (upon whom be peace), it is very strange to say that they removed all the idols from the Kabah except one. This contradicts the historical facts, and does not make sense, because it is known that Ibraaheem and Ismaaeel were the ones who built the Kabah, on the command of Allaah how could they then have taken idols out of it? How could there have been any idols in it when they were supervising its construction and maintenance by remembering Allaah and calling people to perform Tawaaf around it and come on pilgrimage to it only for the sake of Allaah? The idols came many years afterwards, when some of the Arabs travelled to the kaafir lands outside the Arabian Peninsula and brought back idols, some of which were placed around the Kabah. Then the mushrikeen added more idols until there were 360 of them around the Kabah. This remained the case until Allaah sent Muhammad (peace and blessings of Allaah be upon him). This was the dawning of the light of Tawheed which drove out the darkness of idolatry. Through him, Allaah defeated the mushrikeen; he broke the idols and purified the Sacred House, thus restoring the Kabah to the pure worship of the One God, as it had been at the time of his forefather Ibraaheem, the Friend (Khaleel) of Allaah. There follows an account of the building of the Ancient House, from the Quraan and the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him). We will begin by quoting from the Quraan, where Allaah says (interpretation of the meaning): "And (remember) when Ibraaheem said: My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allaah and the Last Day. He (Allaah) answered, As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination! And (remember) when Ibraaheem and (his son) Ismaaeel were raising the foundations of the House (the Kabah), (saying): Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our manaasik (all the ceremonies of pilgrimage Hajj and Umrah), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your Verses and instruct them in the Book and al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily, You are the All-Mighty, the All-Wise." [al-Baqarah 2:126-129] "And (remember) when We showed Ibraaheem the site of the (Sacred) House, (saying): Associate not anything (in worship) with Me, and sanctify My House for those who circumambulate it, and those who stand up for prayer, and those who bow (submit themselves with humility and obedience to Allaah), and make prostration (in prayer, etc.) And proclaim to mankind the Hajj (pilgrimage). They will come to you on foot and on every lean camel, they will come from every deep and distant (wide) mountain highway (to perform Hajj)." [al-Hajj 22:26-27] As regards the story of the construction of the Kabah in the Sunnah, Ibn Abbaas (may Allaah be pleased with him) narrated the story of Haajar, the wife of Ibraaheem and the mother of his son Ismaaeel. In his report, he said: " Ibraaheem brought her and her son Ismaaeel, while she was still breast-feeding him, and left them in a place near the Kabah (meaning near the place where the Kabah was later built) under a tree on the spot of Zamzam (meaning the place where Zamzam later appeared), at the highest place in the mosque. In those days there was no-one in Makkah nor was there any water. So he left them there and placed near them a leather bag containing some dates, and a water-skin containing some water, then he set off for home. Ismaaeels mother followed him and said: O Ibraaheem, where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)? She said this many times, but he did not look back at her. Then she asked him, Has Allaah commanded you to do this? He said, Yes. She said, Then He will not forsake us, and returned, while Ibraaheem went on his way. When he reached al-Thaaniyah, where they could not see him, he turned to face the Kabah, raised his hands and offered the supplication: O Our Lord! I have made some of my offspring dwell in an uncultivable valley, by Your Sacred House in order, O Our Lord, that they may perform al-Salaat (iqaamat al-salaat), so fill some hearts among men with love towards them, and (O Allaah) provide them with fruits so that they may give thanks. [Ibraaheem 14:37] Ismaaeels mother went on suckling Ismaaeel and drinking from the water (she had). When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him tossing in agony; she left him because she could not endure looking at him, and found that the mountain of al-Safaa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from al-Safaa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the mountain of al-Marwa, where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between al-Safaa and al-Marwa) seven times." Ibn Abbaas said: "The Prophet (peace and blessings of Allaah be upon him) said: This is the origin of the tradition of al-Saee (the walking) of people between them (al-Safaa and al-Marwa). When she reached al-Marwa (for the last time), she heard a voice and she made herself quiet and listened attentively. She heard the voice again and said, O (whoever you may be)! You have made me hear your voice; have you got something to help me? And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hands in this way, and started filling her water-skin with water from her hands, and the water was flowing out after she had scooped some of it." The Prophet (peace and blessings of Allaah be upon him) added: "May Allaah bestow mercy on Ismaaeels mother! Had she let the Zamzam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zamzam would have been a stream flowing on the surface of the earth." The Prophet (peace and blessings of Allaah be upon him) further added: "Then she drank (water) and suckled her child. The angels said to her: Dont be afraid of being forsaken, for this is the House of Allaah which will be built by this boy and his father, and Allaah never forsakes His people. The House at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way until some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (the Jurhum people) were coming through the way of Kadaa. They stopped and stayed in the lower part of Makkah where they saw a bird that had the habit of flying around water and not leaving it. They said, This bird must be flying around water, although we know that there is no water in this valley. They sent one or two messengers who discovered the source of water, and returned to inform them about it. So, they all came (towards the water)." The Prophet (peace and blessings of Allaah be upon him) added: "Ismaaeels mother was sitting near the water. They asked her, Do you allow us to stay with you? She replied, Yes, but you will have no right to possess the water. They agreed to that." The Prophet (peace and blessings of Allaah be upon him) further added: "Ismaaeels mother was pleased with the whole situation, as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (Ismaaeel) grew up and learnt Arabic from them, and (his virtues) caused them to love and admire him as he grew up. When he reached the age of puberty, they made him marry a woman from amongst them. After Ismaaeels mother had died, Ibraaheem came after Ismaaeels marriage in order to see his family that he had left before Then Ibraaheem came and saw Ismaaeel under a tree near Zamzam, sharpening his arrows. When he saw Ibraaheem, he stood up to welcome him and they greeted one another as a father greets his son or a son greets his father. Ibraaheem said, O Ismaaeel, Allaah has given me an order. Ismaaeel said: Do what your Lord has ordered you to do. Ibraaheem asked, Will you help me? Ismaaeel said, I will help you. Ibraaheem said, Allaah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it." The Prophet (peace and blessings of Allaah be upon him) added: "Then they raised the foundations of the House (Kabah). Ismaaeel brought the stones and Ibraaheem was building, and when the walls became high, Ismaaeel brought this stone and put it for Ibraaheem, who stood on it and carried on building, while Ismaaeel was handing him the stones, and both of them were saying: Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower. [al-Baqarah 2:127]. The Prophet (peace and blessings of Allaah be upon him) added, "Then both of them went on building and going around the Kabah saying, Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower." (Saheeh al-Bukhaari, 3113) Having outlined the historical details of the building of the Kabah, we move on to the idea mentioned in your question that the name of Allaah was derived from the name of an idol. This is an extremely odd idea. How can the name of the Creator, the Evolver, the First, the Almighty, the Compellor be derived from the name of a created idol that could neither benefit nor harm anyone? Allaah says, rebuking the mushrikeen (polytheists) (interpretation of the meaning): "Yet they have taken besides Him other gods that created nothing but are themselves created, and possess neither hurt nor benefit for themselves, and possess no power (of causing) death, nor (of giving) life, nor of raising the dead." [al-Furqaan 25:3] "You worship besides Allaah only idols, and you only invent falsehood. Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back." [al-Ankaboot 29:17] Allaah describes how Ibraaheem (upon whom be peace) rebuked his father and his people for worshipping idols (interpretation of the meaning): "When he said to his father: O my father! Why do you worship that which hears not, sees not and cannot avail you in anything?" [Maryam 19:42] "And recite to them the story of Ibraaheem, when he said to his father and his people: What do you worship? They said: We worship idols, and to them we are ever devoted. He said, Do they hear you, when you call (on them)? Or do they benefit you or do they harm (you)? They said, Nay, but we found our fathers doing so. He said, Do you observe that which you have been worshipping, - you and your ancient fathers? Verily! They are enemies to me, save the Lord of the Aalameen (makind, jinn and everything that exists), Who has created me, and it is He Who guides me." [Al-Shuaraa 26:69-78] Concerning Ibraaheems destruction of his peoples idols, Allaah says (interpretation of the meaning): "Then he turned to their gods and said, Will you not eat (of the offering before you)? What is the matter with you that you speak not? Then he turned upon them, striking (them) with (his) right hand. Then they (the worshippers of idols) came towards him, hastening. He said, Worship you that which you (yourselves) carve? While Allaah has created you and what you make?" [al-Saaffaat 37:91-96] After reading all this, how can it be said that Ibraaheem left one idol near the Kabah, and that the name of Allaah is derived from the name of an idol? Do you know what "Allaah" means and where this name is derived from? The blessed name "Allaah" is derived from the Arabic verb alaha/yalahu/malooh [the root of which is the three letters alif, laam, haa]. This verb includes the meaning of love as well as worship. Allaah, may He be glorified and exalted, is the One Who is loved, glorified and feared by the believers, and they put their hope in Him. As regards to your last question, about whether Islam has anything to do with the worship of idols or heavenly bodies, this is a strange matter indeed. Islam proclaimed the absolute unity of Allaah (Tawheed) and taught that He Alone is to be worshipped, with no partners or associates. Islam came to fight idolatry and put an end to it, so how can it possibly be connected to idol-worship? Perhaps you have read in the Quraan the story of the hoopoe who believed only in Allaah; he knew Who his Lord was, and denounced the worship of stars and planets. Allaah says, relating how His Prophet Sulaymaan (upon whom be peace) conveyed the story to the queen of Yemen at that time (interpretation of the meaning): "[The hoopoe said] and I have come to you from Saba (Sheba) with true news. I found a woman ruling over them, and she has been given all things that could be possessed by any ruler of the earth, and she has a great throne. I found her and her people worshipping the sun instead of Allaah, and Shaytaan has made their deeds fair-seeming to them, and has barred them from (Allaahs) Way, so they have no guidance, so that they do not worship (prostrate before) Allaah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allaah, none has the right to be worshipped but He, the Lord of the Supreme Throne!" [al-Naml 27:22-26] There is also the story of how Ibraaheem rebuked his people for worshipping heavenly bodies, the sun and moon, which Allaah has told us in Soorat al-Anaam (the sixth soorah). The fast of Ramadaan is not connected to the moon because we worship the moon, but because the Lord of the moon has made it a marker of time for us, by which we may organize our worship and other affairs. So we look for the new moon of Ramadaan so that we may worship Allaah Alone by fasting, and we look for the new moon of the following month to mark the end of this annual act of worship. We also look for the timings of Hajj and other acts of worship in a similar way. We hope that this has helped you understand anything that was not clear to you before. Note that this is a serious issue, and it is not something to be taken lightly. The only religion with Allaah is Islam, which He has chosen for His slaves, and He will not accept any other religion. Come and join the religion of truth, and follow what your Lord has revealed.

Asalamu Alaikum, , by Allah's (swt) Grace and Mercy I have recently begun practicing Islam, may Allah bless you for establishing a light on the Internet when there is so much darkness and evil present on it. I am a little confused about what foods are haram/halal. What to do when 'people of the book' offer meat (besides pork) to us? Also, I have heard that certain ingredients in food may be derived from animals, such as mono- and diglycerides, lecithin, gelatin, etc. Are these permissible to eat? As well, I have heard certain chocolate bars have trace amounts of alcohol in them. But they are so small that there is no way of being even slightly intoxicated from them. Please clarify these issues, Allah-willing. Jazak-Allah

Praise be to Allah.Who has guided you to follow His laws and religion. We ask Allaah to give you and us even more of His Bounty. In response to your question, there is nothing wrong with eating any halaal food offered to us by the People of the Book, so long as it is not mixed with haraam like pork and so on. As regards sweets that contain unchanged alcohol, we are not permitted to eat them, whether the alcohol in them is in big amounts or only a little. The answer to the remainder of your question may be found under question #210 . And Allaah is the Source of help.

Assalaamu'alaikum! Ya Sheikh, I have a very important question to ask you and this will Insha'Allah benefit many other Muslims. A friend of mine was telling me that a wife cannot come in front of the husband's brother as he is not her Mahram. My question is this: I live with my parents and brother and sister. I and my brother pay the rent of the apartment. Insha'Allah we are going to move to a rented house which will be bigger and the rent will be payed by me and my brother. I had thought of getting married because of the bigger house, but I don't know whether I could do this now unless I get my own separate house. Please answer my question as soon as possible, Jazakumulah Khyran

Praise be to Allah. There is no harm in you and your wife living in one house with the rest of the family members you mentioned. All that you have to be careful about is that your wife does not go out in front of your brother or be alone with him in the house, because the Prophet (peace and blessings of Allaah be upon him) forbade non-mahrams (unrelated men) to enter upon women. He said: "Beware of entering upon women." One of the Sahaabah said to him, "O Messenger of Allaah, what about the brother-in-law?" He said: "The brother-in-law is death!" (Reported by al-Bukhaari, Fath al-Baari, 9/330). Al-Nawawi, may Allaah have mercy on him, said: "What is referred to in the hadeeth is all the husbands (male) relatives apart from his father and sons. People customarily take the matter of a man being alone with his brothers wife as being of little consequence; to indicate the seriousness of the matter, it was likened to death. Indeed, one should be more cautious about the brother-in-law than about a stranger. The phrase "the brother-in-law is death" may have a number of meanings: That being alone with a brother-in-law may lead to disaster if a sin is committed, or may spell divorce for the woman if her husband cannot contain his jealousy; Or: Beware of being alone with a non-mahram woman fear this as you fear death. All this stems from Islams keenness to protect households, to avoid evil and to preserve marriages in the best possible way. You will find more details under question #217 . May Allaah bless our Prophet Muhammad.

A woman before becoming Muslim changed her last name from her family name to her husband's. Now that she is Muslim, she is no longer married to that man. Also, she would like to formally change her name to a Muslim name to affirm her Islamic identity. She would like to also change her last name back to her family name, however, she would like to adopt her mother's maiden name (maternal grand-father's name) instead of her father's name, since there is some conflict between them, and that she said he did not have much to do with her upbringing. Is it permissible for her to take her mother's maiden name?

Praise be to Allah. This womans desire to take an Islamic name and to change her family name from that of her former husband is quite correct, but it is not permissible for her to call herself after anyone except her legitimate father no matter what the reasons for wishing to do so. Allaah says (interpretation of the meaning): "Call them (adopted sons) by the names of their fathers" [al-Ahzaab 33:5]. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls himself by other than his fathers name (or attributes himself to someone other than his father), will be cursed by Allaah, the angels and all the people." (Reported by Ibn Maajah, 2599; see also Saheeh al-Jaami, 6104). And Allaah is the Source of help.

What is the ruling on a Muslim asking a brother in Islam who he thinks is a good person to make du’aa’ for him when he is going for Hajj or on some other journey, and asking him to make du’aa’ for him in his absence? Because the Messenger (peace and blessings of Allaah be upon him) praised Uways and urged his Sahaabah (may Allaah be pleased with him) to ask him to make du’aa’ for them (the hadeeth of Uways al-Qurani was reported by Muslim, no. 2542). Did Shaykh al-Islam Ibn Taymiyah regard it as makrooh to do this and say that the hadeeth applied only to Uways? Please explain to us.

Praise be to Allah.Asking a person to make du’aa’ for you who you think will have his du’aa’s answered, either because of his righteousness or because he is going to a place where one hopes his du’aa’s will be answered, such as travelling or going for Hajj or ‘Umrah, etc., is OK in principle. But if there is the fear that something that is not right may result from it, such as the person who makes the request relying on the person whom he has asked, or always relying on other people with regard to matters in which he should call on his Lord, or there is the fear that the person of whom the request is made may become arrogant and think that he has reached such a level that people ask him to make du’aa’ for them, then this is sufficient reason not to do this, because in this case it leads to something that is not right. If it does not lead to something that is not right, then in principle it is permissible, but still we say that it should not be done, because it was not the custom of the Sahaabah (may Allaah be pleased with them) to ask one another to make du’aa’ for one another. The hadeeth in which the Prophet (peace and blessings of Allaah be upon him) is reported to have said to ‘Umar, “Do not forget us in your du’aa’, O my brother” (reported by Abu Dawood, no. 1498, and al-Tirmidhi, no. 3557) is a weak hadeeth and there is no proof that the Prophet (peace and blessings of Allaah be upon him) said this. With regard to the fact that the Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) to make du’aa’ for them, it is well-known that no one else can reach the level of the Prophet (peace and blessings of Allaah be upon him), so when ‘Ukaashah ibn Muhsan asked him to pray that he would be one of those who would enter Paradise without being called to account or being punished, he said, “You will be one of them” (reported by al-Bukhaari, no. 6541; Muslim, no. 216, 218, 220), and when another man came and asked the Prophet (peace and blessings of Allaah be upon him) to ask Allaah to send them rain, he did so (reported by al-Bukhaari, no. 1013; Muslim, 897). With regard to the Prophet (peace and blessings of Allaah be upon him) advising his companions to ask Uways al-Qurani to make du’aa’ for them, this undoubtedly applied only in his case, and it is known that Uways was not on the same level as Abu Bakr or ‘Umar or ‘Uthmaan or ‘Ali, or other Sahaabah. The Prophet (peace and blessings of Allaah be upon him) did not tell anyone among his Sahaabah to ask anyone to make du’aa’ for them. To sum up, we can say: there is no sin in asking someone to make du’aa’ for you that you hope will have his du’aa’ answered, on the condition that this does not involve anything that is wrong, but it is better and more appropriate not to do this.

Some students of shar’i knowledge make a kind of bet whereby the one who is wrong (on a given issue) has to buy a book, for example, for the one who gets it right. Is this halaal?

Praise be to Allah.This is a competition, and Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) thought that there was nothing wrong with competitions on issue of sharee’ah. He explained this by pointing out that jihaad may be either with knowledge or with weapons. He also used as evidence the reports about Abu Bakr (may Allaah be pleased with him) when the aayah (interpretation of the meaning) “Alif-Laam-Meem. The Romans have been defeated in the nearer land (Syria, Iraq, Jordan and Palestine), and they, after their defeat, will be victorious, within three to nine years…” [al-Room 30:1-4] was revealed. The Persians were the ones who had defeated the Romans; the Romans were Christians, People of the Book, whilst the Persians were Magians (Zoroastrians), who had no revealed Book. Allaah said (interpretation of the meaning): “… And on that day, the believers (i.e., Muslims) will rejoice (at the victory given by Allaah to the Romans against the Persians).” [al-Room 30:4], because the believers wanted the Christians to defeat the Persians as the Christians were People of the Book and therefore closer to Islam than the Magians. Quraysh, on the other hand, wanted the Magians to defeat the Romans, and said, “The Romans cannot defeat the Persians, because the Persians are stronger than they are, and they do not believe in the Qur’aan.” So Abu Bakr bet them a number of camels that (the Romans) would prevail within seven years. The seven years passed and nothing had happened. Abu Bakr (may Allaah be pleased with him) went to the Messenger of Allaah (peace and blessings of Allaah be upon him), who told him, “Add two years, and increase the bet” (reported by Ibn Jareer in his Tafseer, 10/165, 166, no. 27876) – because the word bid’ used in the aayah refers to any number between three and nine. So the Prophet (peace and blessings of Allaah be upon him) told him to play it safe by increasing the time period and increasing the prize. Abu Bakr did this, and before the two years had passed, travellers brought news that the Romans had defeated the Persians. From this report Shaykh al-Islam deduced that it is permissible to bet in matters of shar’i knowledge.

What is the ruling on praying alone behind a row in the congregation? Is this permissible or not?

Praise be to Allah.The four imaams – al-Shaafa’i, Malik, Abu Haneefah and Imam Ahmad (according to one opinion narrated from him) – said that the prayer of a person standing alone behind a row is valid, whether the row in front of him is complete or not. They said that the hadeeth “There is no prayer for the one who stands alone behind a row” (reported by Ahmad in al-Musnad, 4/23 and by Ibn Maajah, no. 1003, and classed as saheeh by al-Albani in al-Irwa’, no. 514) is like the hadeeth “There is no prayer when there is food prepared” (reported by Muslim, no. 560). The meaning is that the prayer is not proper and complete. But there is a report from Ahmad that the prayer of the person who stands alone behind the row is not valid at all. This is the well-known view in the madhhab of Imaam Ahmad: the prayer of the person who stands alone behind the row is not valid in any circumstances, even if the last row is full. Shaykh al-Islam Ibn Taymiyah took a moderate view, and said: “If the row is full, then the prayer of the one who stands alone behind the row is valid, because in this case he is not able to be a part of the row, and Allah does not burden a person beyond his scope. If the row is not full, then it is not right for him to pray standing alone behind the row, because he has no excuse.” This is the view of Shaykh al-Islam and of our Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allah have mercy on him). This is the view that we think is correct, which is that if the row is full, pray standing on your own, and do not pull someone out of the row to join you or go and stand with the imaam in front. This is the correct opinion, which we think is closer to the Sunnah than the opinion that the prayer of the one who stands on his own is absolutely invalid or is unconditionally valid. And Allah knows best. (Liqa’ al-Bab al-maftooh by Ibn ‘Uthaymeen, 226).

What do you think of encouraging ordinary people to observe naafil fasts by organizing communal iftaars?

Praise be to Allah.I think that there is nothing wrong with it, but it is better not to do this, because the Sahaabah (may Allaah be pleased with them) did not do such a thing. If people can be encouraged to observe naafilah fasts through words, then this is sufficient and there is no need to do so through deeds.

as-salaam-u-alikumI would like to know why Muslims once prayed towards bait-ul-muqadis and why was this changed to the ka'baa.jazakallah

Praise be to Allah.When the Prophet (peace and blessings of Allaah be upon him) came from Makkah to Madeenah, he used to face Bayt al-Maqdis when he prayed, and that remained the case for sixteen or seventeen months, as is proven in the two Saheehs (al-Bukhaari and Muslim), in the hadeeth of al-Baraa ibn Aazib (may Allaah be pleased with him and his father), who said: The Prophet (peace and blessings of Allaah be upon him) prayed towards Bayt al-Maqdis for sixteen or seventeen months, and he was hoping that the Qiblah would be towards the House (i.e., the Kabah) Then after that Allaah commanded him to face the direction of the Kabah (the Sacred House), in the aayah (interpretation of the meaning): 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]. Before we answer the question about the wisdom behind this change, we must note the following points: When we Muslims hear of a command from Allaah, we must accept it and submit to it, even if the wisdom behind it is not clear to us, as Allaah says (interpretation of the meaning): It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter, that they should have any option in their decision [al-Ahzaab 33:36] Allaah, may He be glorified and exalted, does not give any command without there being great wisdom behind it even if we do not understand it as He says (interpretation of the meaning): That is the judgement of Allaah. He judges between you. And Allaah is All-Knowing, All-Wise. [al-Mumtahinah 60:10] Allaah, may He be glorified and exalted, does not abrogate any rule except to replace it with something better or similar to it, as He says (interpretation of the meaning): Whatever Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allaah is able to do all things? [al-Baqarah 2:106] Having understood this, we may note that the wisdom behind the changing of the Qiblah has several aspects, including: It is a test for the true believer, because the true believer, unlike others, accepts the commands of Allaah. Allaah has spoken of this in the Quraan (interpretation of the meaning): And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels. Indeed it was great (heavy) except for those whom Allaah guided [al-Baqarah 2:143] This ummah is the best of nations, as Allaah says (interpretation of the meaning): You are the best of peoples ever raised up for mankind [Aal Imraan 3:110]. Confirming the aayat about the Qiblah, Allaah says (interpretation of the meaning): Thus We have made of you (true Muslims) a Wasat (just) (and the best) nation [al-Baqarah 2:143]. Wasat conveys meanings of justice and of being chosen. So Allaah has chosen for this ummah goodness in all things and the best commands and rules, and thus He chose for them the Qiblah of Ibraaheem, upon whom be peace. Imaam Ahmad reported in his Musnad (6/134-135) from Aaishah that the Prophet (peace and blessings of Allaah be upon him) said about the People of the Book (Jews and Christians): They do not envy us for anything as much as they envy us for Yawm al-Jumuah (Friday), to which Allaah has guided us and from which they have gone astray, and for the Qiblah to which Allaah has guided us and from which they have gone astray, and for our saying Aameen behind the imaam. (For more information on this subject, please refer to Badai al-Fawaaid by Ibn al-Qayyim, may Allaah have mercy on him, 4/157-174). And Allaah knows best.

My question is in reference to the sunnah (prophetic guidance) of shaving the underarms and the pubic region. At what age should we instill this practice with our children who may have reached the stage of puberty? May Allah guide us in seeking this knowledge in Islam.

Praise be to Allah.The child – male or female – needs to know about this ruling when he or she approaches the age of puberty and when you think that this hair, which has been made one of the signs of puberty, and which we have been commanded to remove for the sake of tahaarah (purity), cleanliness and good health, has started to grow. You could introduce this idea gradually in the context of other points and ideas that the child needs to know and be reminded of as he or she approaches the age of puberty, such as the meaning of takleef (accountability), the rights of Allaah over a person, the duties of the person who has reached the age of accountability, the fact that his or her evil deeds will be recorded from puberty onwards, and the rules of ghusl for janaabah (bathing for impurity), etc. If the parents find it embarrassing to talk about this subject directly with the child, they can give him or her a book or pamphlet about the rules that have to do with puberty. And Allaah is the source of strength.

Assalamu'alaykum In my neighborhood there are many needy people. My question is if they request me for some money which alhamdulillah I have right now, can I give it to them knowing that they will not only use it to buy food but also drugs and alcohol? Some of these needy people are Muslims also. Some people say that I should not give them any money until I have proof that they are not buying anything illegal or haraam. Others say that I should keep giving them money but calmly give them a little da'wah. May Allah most high reward you for your answer.

Praise be to Allah. You can buy things they need, such as food, clothing and so on, or you can let them buy things that are permissible, and pay the bill for them, whilst continuing to advise them, warn them, and call them to Islam, because your neighbours rights over you are great indeed. The Prophet (peace and blessings of Allaah be upon him) said: "Jibreel kept advising me of the rights of neighbours so much that I thought he would make them my heirs." (Agreed upon). And Allaah is the Source of help.

Can you pay zakat before its due date? Assume it is due in July , and you decide to give it in April or portions of it in may. Thank you...

Praise be to Allah. Yes, it is permissible to pay zakaat before its due date, because the Prophet (peace and blessings of Allaah be upon him) accepted two years’ zakaat in advance from al-‘Abbaas ibn ‘Abd al-Muttalib. But we should remember here that the annual payment of zakaat is worked out according to the Hijri (Islamic) calendar, and not the Gregorian (western) calendar – the difference between them is well known.

If a fetus is found to have some defects (at about 4.5 months of pregrancy), one which includes anencephaly:no brain, and the doctors strongly suggest an abortion since the longest an anencephalic born baby survived was 21 days and since most of such pregnancies end up in miscarriages at a later and riskier stage of pregnancies, or still born baby. what is a muslim couple to do? especially since consulting two knowledgeable islamic scholars each came up with a different solution ie one suggesting abortion the other one suggesting continuing with pregnancy. The couple had to make a decision the soonest possible. what do the laws of islam say?

Praise be to Allah. If the fetus has reached the age of four months, then the soul has already been breathed into it, so deliberately aborting it would be regarded as killing a soul - which is a very grave major sin. The doctors' opinion that it is malformed is no excuse at all. If it is miscarried or stillborn, or it is born alive and dies shortly thereafter, the parents will be rewarded for bearing the calamity of their loss, and if it lives and has some kind of disability, they will be rewarded for their patience in taking care of it. Everything that happens to the believer is good for him, but wilfully destroying a soul is nothing but evil and sin. We must also take into consideration the errors that may occur in doctors' reports, and that fact that the condition of the fetus may change and improve. And Allaah knows best.

In the basis of our religion, is it okay for men to wear earrings (whether that being one or several)? Is it okay for men to wear jewelry which is silver and not gold? I hope that this is not a silly question because a lot of the Muslim men that I associate with wear earrings. Some people say that the members of the Prophet's tribe - the Quraysh used to wear earrings in the old days and that is why it is okay for us. Could you please find out if this is true and give me a definite answer? Thank you very much!

Praise be to Allah.Are earnings haram in Islam? Earrings and bracelets are forms of adornment for women. Ibn 'Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) cursed men who make themselves look like women and women who make themselves look like men . (Al-Bukhari, 5435) Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) cursed men who wear women’s clothes and women who wear men’s clothes. (Reported by Abu Dawud in al-Sunan, Kitab al-Libas, Bab fi libas al-nisa) On this basis, it is not permitted for men to wear earrings or nose-rings. The claim that this is permissible because the people of Quraysh used to do that needs to be proven, in the first place, and where is the proof? Even if they used to do this in the Jahiliyyah (Time of Ignorance before Islam), Islam came and forbade men to wear the adornment of women or to make themselves look like them, as is clear from the hadiths quoted above. What matters is the ruling of Islam, not what Quraysh or other tribes may have done. The kinds of female adornment known among Quraysh and others include earrings, bracelets, anklets and bangles worn on the upper arm. The point is that these are known as forms of women’s adornment since ancient times. Can men wear silver rings? Islam has given men sufficient scope to adorn themselves by allowing them to wear silver rings . Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (peace and blessings of Allah be upon him) wore a ring made of silver, and the people did likewise. (Reported by al-Bukhari, 5417) Islam also allows men to wear gold and silver when necessary to replace a lost tooth or nose, and so on. The prohibition to imitate non-Muslims We would say that any Muslim man who wears jewellery is making himself look like the disbeliever , because this is known to be their style of adornment. The latest fashion among them is to wear earrings and the like in their ears, noses , lips, cheeks and other parts of the body (so-called body-piercing ).  The Prophet (peace and blessings of Allah be upon him) said: Whoever imitates a people is one of them. (Reported by Abu Dawud, al-Sunan, Kitab al-libas, Bab libas al-shuhrah). Whoever does this should repent to Allah and not engage in the futile defence of falsehood. He should be distinct in both his personality and his dress from the disbelievers, as Islam has commanded us to be. Allah is the One Who guides to the Straight Path. And Allah knows best.

I was recently told by two sources that in the Sunnah there is a reference to fulfilling an Islamic precept that one should visit Mecca 7 times in ones life and Jerusalem once.  Could you please help me verify this as I have been unable to. Thank you very much for your help.

Praise be to Allah.Whoever makes any claim about Islamic teachings should produce sound evidence. Allaah says (interpretation of the meaning): “… Say: ‘Produce your proof if you are truthful.’ ” [al-Baqarah 2:111] So it is not permitted to accept anyone’s opinion without evidence or proof. What evidence is there that a Muslim should visit Makkah seven times and Bayt al-Maqdis (Jerusalem) once in his lifetime?! Allaah has made it a duty to perform Hajj once in a lifetime. The Prophet (peace and blessings of Allaah be upon him) said: “O people, Allaah has made Hajj a duty upon you, so perform Hajj.” A man asked, “(Should we do it) every year, O Messenger of Allaah?” but he remained silent. The man asked the question three times, then the Prophet (peace and blessings of Allaah be upon him) said: “If I say yes, it will be obligatory for you, and you will not be able to do it.” Then he said: “Do not push me to tell you more than I have told you. Those who came before you were destroyed because they asked too many questions and argued with their Prophets. If I command you to do something, then do as much of it as you can, and if I forbid you to do something, then leave it well alone.” (Reported by Muslim, 2380) Allaah says (interpretation of the meaning): “And perform properly (i.e., all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e., the Pilgrimage to Makkah) for Allaah…” [al-Baqarah 2:196] The person who performs Hajj and ‘Umrah once in his lifetime does not have to do them again, but it is encouraged to repeat Hajj and ‘Umrah, because the Prophet (peace and blessings of Allaah be upon him) said: “Follow up one Hajj or ‘Umrah with another, for they eliminate poverty and sins as the fire eliminates dross from iron, gold and silver. An accepted Hajj brings no less a reward than Paradise.” (Reported and classed as hasan by al-Tirmidhi, al-Sunan, 738). The Muslim who is capable and healthy is encouraged not to stay away from the Ancient House (i.e., the Ka’bah) for too long, as Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah says: ‘If a slave to whom I have given good health and ample provision does not come to visit Me once every five years, he is indeed deprived.’” (Reported by Ibn Hibbaan and others; see Saheeh al-Jaami’, 1909). All of the above reports indicate that frequent visits to Makkah are encouraged, but they are not obligatory. As far as visiting Bayt al-Maqdis (Jerusalem) is concerned, if a Muslim never visits it in his lifetime, there is nothing wrong with that. There are no obligatory acts of worship connected with it, but it is the third of the great Mosques which a Muslim is permitted to travel to visit; it is not permitted to travel to any other place for the purpose of prayer and worship, except these three mosques. The Prophet (peace and blessings of Allaah be upon him) said: “No one should set out on a journey (of pilgrimage) except to three mosques: Masjid al-Haram [in Makkah], the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) and Masjid al-Aqsaa [in Jerusalem].” (Reported by al-Bukhaari, 1115). The reward for praying in Masjid al-Aqsaa will be multiplied over the reward for praying in any other mosque, apart from Masjid al-Haram in Makkah and Masjid al-Nabi (peace and blessings of Allaah be upon him) (The Prophet’s Mosque) in Madeenah. The author of Mughni al-Muhtaaj said: “It has been proven that prayer in Masjid al-Aqsaa is worth five-hundred times more than other prayers, as was reported by Ibn ‘Abd al-Barr; al-Bazzaar said: its isnaad is hasan.” Jaabir ibn ‘Abd-Allaah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘One prayer in this Mosque of mine is better than a thousand prayers in any other mosque except for al-Masjid al-Haram, and one prayer in al-Masjid al-Haram is better than one hundred thousand prayers offered elsewhere.’” (Reported by Imaam Ahmad; see also Saheeh al-Jaami’, 3838). And Allaah knows best.

I go to a 95% muslim school and I have been talking to them, some girls, about Islam and I really understand the islam religion and the ways of life. I want to know all i can find out about islam but there is one problem . My mom . I want to convert but I'm not sure if I know all I need to know now to convert. What should I learn more about???

Praise be to Allah. This is a great effort that you have undertaken, and you are to be congratulated for the results of your research and your questioning of the Muslim girls. What you need to know are the basic matters which are easy to learn, such as the meaning of the Shahaadatayn (the two statements of faith) - which are the key to Islam - and the six pillars of faith (eemaan) and the five pillars of Islam. You should also learn how to pray so that you can begin to pray after you pronounce the Shahaadatayn. You can find a lot of information on these matters on this website, in the section on 'aqeedah (correct belief), under the headings "Issues relevant to accepting and embracing Islam" and "Basic tenets of Islam for non-Muslims." As regards your mother, we hope that she will not try to stop you becoming a Muslim. Treat her with kindness and tell her about Islam in beautiful words - maybe she will embrace Islam too. If you are afraid that she may turn against you if she knows about your Islam, then you do not have to tell her about it. Embrace Islam in secret, and do as much as you can of your duties towards Allaah. Allaah will never forsake you; in fact, He will help you and support you, if you turn to Him. We ask Allaah to help you follow the truth and adhere to it. We are prepared to offer any help that we can. Peace be upon those who follow true guidance. And Allaah knows best.

When did Islam start, and how long was the period between Jesus (upon whom be peace) and Muhammad (peace and blessings of Allah be upon him)?

Praise be to Allah.  Islam began with the beginning of the Prophet's mission, when Jibraa'eel (the Archangel Gabriel) brought down the Revelation from Allah in Makkah (Mecca) in the Arabian Peninsula. This occurred on a Monday in the month of Ramadaan, in the fortieth year of the Prophet Muhammad's (peace and blessings of Allah be upon him) life, thirteen years before his Hijrah (migration) to Madeenah (which marks the beginning of the Islamic or Hijri calendar). According to the Gregorian calendar, the beginning of the Prophetic mission happened around 608 or 609 CE. Salmaan al-Farsi, may Allah be pleased with him, one of the Companions of the Prophet (peace and blessings of Allah be upon him) reported that between Muhammad (peace and blessings of Allah be upon him) and Jesus (peace and blessings of Allah be upon him), there were six hundred years. And Allah knows best.

Asalaam-O-Alaikum I am getting married in few months..My question is do husband and wife have to have sex the first night? I have heard that if you dont have the intercorse fist night of your marriage, you're commiting a sin and u can't celebrate walima, is that true? May allah bless you for leading us muslims to the right path

Praise be to Allah. What you have heard - that it is obligatory to have intercourse on the first night of marriage - is not correct at all. Not having intercourse on that night is not a sin, and does not prevent one from celebrating the waleemah (wedding feast). Whatever happens between the two partners on their wedding night is their concern alone, and they know best what will suit their own personalities. This is a good opportunity to remind Muslim men and women of the importance of verifying whatever they hear, and to warn them not to accept Islamic rulings from people who are not qualified to give them. We ask Allaah to help us learn that which will benefit us, and to benefit us from that which we learn.

Asalam mu alay koem Dear Brother, Please let me know if this is true or not, a lady whom i go to Talim Classes with has told me that vegetables grown under ground are makroo, and to cook many makrooh things in one pot is Haram. We are very used to making stew with more than 5 or 6 vegetables which are grown underground all in one pot. Is she telling the truth or is she mistaken. Wasalaam, Sha

Praise be to Allah.Allaah says (interpretation of the meaning): “He it is Who created for you all that is on earth…” [al-Baqarah 2:29] “O mankind! Eat of that which is lawful and good on the earth…” [al-Baqarah 2:168] “Say: ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and al-Tayyibaat [all kinds of halaal (lawful) things] of food?’…” [al-A’raaf 7:32] From this, we know that everything that grows from the earth is in principle halaal (permitted), and no-one should decree it to be haraam (forbidden) or makrooh (disliked) without sound Islamic evidence (daleel). What evidence is there that things that grow beneath the ground, like potatoes, carrots and onions, etc., are makrooh? What is the strange principle on the basis of which this lady – about whose background we know nothing – states that cooking a number of “makrooh” things in one pot results in haraam food? If the resulting dish was intoxicating or poisonous, or was cooked with something haraam such as pork, then we would say that it is haraam to eat it. But the cooking of five or six kinds of root vegetables together, as you describe, is something permissible, and there is nothing wrong with it. We advise you not to give any weight to the words of those who have no knowledge. Allaah is the One Whom we ask to guide us to the truth and to help us understand our religion. May Allaah bless our Prophet Muhammad.

What is the ruling on doing wudoo’ with hot water?

Praise be to Allah.There is nothing wrong with that, but if the water is extremely hot, is OK but it is makrooh, because it may harm the skin by burning it and causing pain. There was a dispute long ago about whether heated water would remove impurity or not. The correct view is that it does remove impurity, and heated water is a necessity in cold countries, but it is makrooh if it is heated by using fuel that is impure (naajis). And Allaah knows best.

There is a Muslim who married a widow who has two children from her first marriage.Which Islamic rights has this man towards the children? Has the man the right to tell or force the children to pray? Is the boy allowed to call him "daddy"? Is there any case he must treat them differently?

Praise be to Allah.Yes, he should order them to pray, as the Prophet (peace and blessings of Allaah be upon him) said: “Instruct the child to pray when he reaches the age of seven…” (Reported by Abu Dawood in al-Sunan, Kitaab al-salaat, Baab mataa yu’mar al-sabiyyu bi’l-salaat). The scholars said: “The child should be taught about tahaarah (purity and cleanliness, i.e., wudoo’ etc) and prayer when he reaches the age of ten years.” The meaning of discipline or instruction is to smack (lightly when and if necessary), threaten and rebuke. The child’s guardian should teach him about tahaarah and salaat (prayer), and tell the child to do these things, when he reaches the age of seven, and he should discipline him and force him to do them when he reaches the age of ten. The guiding principle here is the hadeeth (narration)of the Prophet (peace and blessings of Allaah be upon him): “Teach the child to pray when he is seven, and smack him (lightly)if he does not pray when he is ten.” (Reported by al-Tirmidhi, who said it is a hasan/sound hadeeth). According to another report, he said: “Tell the child to pray when he is seven, and smack him (lightly) if he does not do it when he is ten, and separate them in their beds.” This training is ordained by Islam to teach the prayer and let the child get used to praying, so that he will be accustomed to it and will not forget it when he reaches puberty. There is no difference between boys and girls in this matter of discipline. (See Al-Mughni by Ibn Qudaamah, Baab sifat al-salaat). Some people may not feel comfortable about disciplining orphans, but the right approach is for their guardian to teach them and direct them in whatever way is beneficial, even if this involves being harsh with the child for his own sake. There is nothing wrong with that, as the poet said: “He was harsh so that they would understand. Let the one who is determined and resolved be harsh sometimes towards those for whom he cares.” The scholars said: “(A guardian) has the right to (lightly) smack an orphan under his care just as he would (lightly) smack his own child.” (See Al-durr al-mukhtaar: Baab al-ta’zeer). As regards the matter of an orphan calling his guardian “Father” or “Daddy,” this question has already been answered: please see question # 1041. And Allaah knows best.

In the case of money due from the government which is finally paid after many years, is zakaat due on this money when it is received? And if so, is it to be paid for only one year? Or how is it to be calculated?

Praise be to Allah.If the case is as you describe, you should wait until a whole year has passed, beginning from the date the money was received, then you should pay zakaat. There is no zakaat due for the time that has passed because you did not possess the money in any definite fashion. And Allah knows best.

If you're making wudu and blood comes from your teeth, do you have to make wudu all over again? When you make wudu and you blow out blood, do you have to start your wudu over again?

Praise be to Allah.May Allah reward you for your question. Regarding the effusion of blood from between the teeth, it does not nullify the wudu as long as it is minor (i.e. not profuse or a large amount), even if one ejects it from his mouth. For more, please see these answers: 3624, 147126, and 2176. And Allah knows best.