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Question: How should we return the greeting of salaam from a non-Muslim?
What should we say when greeting by a non-Muslim with: As salaamu ‘alaykum?

Answer: Praise be to Allaah.
It is not permissible – firstly – to initiate the greeting of salaam to a non-Muslim. The Prophet (peace and blessings of Allaah be upon him) said: “Do not initiate the greeting of salaam to a Jew or a Christian…” (Narrated by Muslim, 2167).
If one of them says “As-Saam ‘alaykum” – meaning, may death be upon you – or it is not clear whether they have said “salaam”, then we should respond by saying “Wa ‘alaykum” (and upon you).

It was reported that Ibn ‘Umar (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the Jews greet you, they say ‘Al-saam ‘alaykum (may death be upon you),’ so respond by saying ‘‘alayk (and also upon you).’” (Narrated by al-Bukhaari, 5902; Muslim, 2461).
If a non-Muslim greets us with the correct shar’i greeting (i.e., says ‘Al-salaamu ‘alaykum’ clearly), the scholars differed as to whether we have to return the greeting. The majority of scholars said that we do have to return the greeting, and this is the correct view.

Ibn al-Qayyim (may Allaah have mercy on him) said: they differed as to whether it is obligatory to return the greeting. The majority said that it is obligatory and this is the correct view. A group of scholars said that it is not obligatory to return their greeting just as it is not obligatory to return the greeting of those who follow bid’ah. But the correct view is the first one. The difference is that we are commanded to forsake the followers of bid’ah by way of rebuke and to warn others about them, which is not the case with the Ahl al-Dhimmah (Jews and Christians).
(Zaad al-Ma’aad, 2/425, 426)

The Muslim who is returning the greeting should respond in the manner prescribed by sharee’ah, giving a similar or better greeting, because of the general meaning of the Aayah (interpretation of the meaning):
“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.” [al-Nisa’ 4:86]

Ibn al-Qayyim (may Allaah have mercy on him) said: if the person is certain that the Dhimmi (Jew or Christian) is clearly saying ‘al-salaamu ‘alaykum’ to him, and he has no doubts about that, should he say ‘wa ‘alayka al-salaam’ or shorten it to ‘wa ‘alayk’? What is indicated by the evidence and principles of sharee’ah is that he should say ‘wa ‘alayka al-salaam’, because this is more just, and Allaah commands us to be just and to treat others well… this does not contradict any of the ahaadeeth on this topic at all, because the Prophet (peace and blessings of Allaah be upon him) commanded us to shorten the greeting to ‘wa ‘alayk’ because of the reason mentioned above, which is that they deliberately used to say ‘al-saam ‘alaykum’ instead of ‘al-salaam ‘alaykum’, as indicated in the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her). He said, “Do you not see that I say ‘wa ‘alaykum’ when they say ‘al-saam ‘alaykum’?” Then he said, “If the People of the Book greet you with salaam, say, ‘Wa ‘alaykum.’”
Allaah says (interpretation of the meaning):
“… and when they come to you, they greet you with a greeting wherewith Allaah greets you not, and say within themselves, ‘Why would Allâh punish us not for what we say?’…” [al-Mujaadilah 58:8]
If this reason is not there, and the Jew or Christian says, ‘Salaam ‘alaykum wa rahmat-Allaah,’ then it is only fair to respond in kind.

(Ahkaam Ahl al-Dhimmah, 1/425, 426)
The hadeeth of ‘Aa’ishah was narrated by al-Bukhaari (5901) and Muslim (2165)
See also: Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/97

And Allaah knows best.

  1. I have a simple doubt regarding taking bath, what is islamic rule towards taking bath naked, taking abulution naked??????????/

      • Ruling on Bathing naked

      Praise be to Allaah.

      Yes, it is permissible for a person to take a bath naked, because this was reported from the Prophet (peace and blessings of Allaah be upon him) as was reported by Maymoonah (may Allaah be pleased with her(, w ho said that she and the Prophet (peace and blessings of Allaah be upon him) took a bath together, washing from a large bowl in which there were traces of dough. And it was reported in several places as narrated by al-Bukhaari and Muslim, and he bathed with ‘Aa’ishah (may Allaah be pleased with her).

      There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) to indicate that it is obligatory to cover oneself when bathing. It was reported that some of the Salaf used to cover themselves, but this is not obligatory according to Islam. It is sufficient to be far from where people can see you.

      Some scholars use as evidence the hadeeth in al-Saheehayn which speaks of Moosa (peace be upon him) bathing naked (al-Bukhaari, 274; Muslim, 339). Al-Nawawi entitled the chapter in Saheeh Muslim in which this hadeeth occurs “the permissiblity of bathing naked when one is alone.”

      It was also reported that Ayyoob (peace be upon him) bathed naked. (Saheeh al-Bukhaari, 275).

      Imaam al-Nawawi said:

      We have already seen in the previous chapter that it is permissible to uncover the ‘awrah when necessary, when one is alone, such as when taking a bath, urinating, engaging in intimate relations with one’s wife, and so on. In all of these cases it is permissible to uncover one’s ‘awrah when one is alone, but in front of other people it is forbidden to uncover the ‘awrah in all cases.

      The scholars said:

      Covering oneself with a wrapper or something similar when taking a bath alone is preferable than uncovering oneself. Uncovering oneself is permissible for the period of time that is essential to take a bath, etc., but uncovering oneself for longer than that is haraam according to the most correct opinion… and Allaah knows best.

      Sharh Muslim (4/33)

        Ruling on doing wudoo’ naked

      Praise be to Allaah.
      His wudoo’ is valid, because uncovering the ‘awrah or wearing shorts does not invalidate his wudoo’, but it is haraam for him to uncover his ‘awrah in front of anyone except his wife or concubine (a slave woman who belongs to him and with whom he is permitted to have intercourse).

      Fataawa al-Lajnah al-Daa’imah, 5/235.

  2. Assalamu Alaikum warehmatullahi wabarkatuhu

    My question is regarding Parental consent in marriage as i have read some articles related to the topic mentioned in your blog but i need your opinion to one situation.

    I Am planning to get married as soon as possible but my family are not ready for this and they want me to earn more money and to make me financially strong and then to look for spouse. However I have a job and I earn around 15000 INR and there is scope for higher earnings in the future provided I continue in that job. The problem is that I want to get marry soon so to avoid fitna and to avoid sins which is troubling me and it is really bothering me a lot hope you understand what I mean. I am a practicing Muslim because of this I am feeling that my concentration is getting disturbed. My Dad have debts and we are not that much financially strong. However I told to my family if we will go for a simple nikah and why is there any need for ceremony which we can’t afford but still they have problems in accepting it saying that what people will say and all that stuffs. As per my family if I wait till I am financially strong it will take a little long and I can’t wait till that long as I am afraid of falling into sins which is making me more worried.

    As my family are not taking initiative to find a spouse for me can I take the initiative to find a suitable spouse for me as I know a dawah organization called DIET which also provides matrimonial services, purely based on Qur’an and Sunnah.
    I want your opinion as I know that wali consent is more required for a girl marriage or else it will get void but is it necessary for the me to take my parents consent in this situation. Please help

    May Allah bless you and your family and grant jannatul firdous.. Ameen

    • Praise be to Allaah.
      It is narrated in al-Bukhaari (5065) and Muslim (3384) that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “O young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and preserving chastity. Whoever cannot afford it, let him fast, for that will be a shield for him” – i.e., it will reduce and weaken his desire.

      Based on this, if a person can afford to get married then he should hasten to do so, because of the many benefits that this brings, as mentioned by the Prophet (peace and blessings of Allaah be upon him), namely it helps him to lower his gaze and protect his chastity, increases the numbers of the ummah and offers protection against temptation and mischief.

      Ibn Mas’ood (may Allaah be pleased with him) said: “If I only had ten days left to live and I knew that I was going to die on the last of them, and I could afford to get married, I would get married, for fear of fitnah (temptation).”

      Imam Ahmad (may Allaah have mercy on him) said: “Celibacy has nothing to do with Islam at all.”

      If you fear hardship for yourself and that you may and fall into sin, then in that case it is obligatory for you to get married.

      In this case parents are advised to arrange their son’s marriage and not to stand in the way of his remaining chaste and protecting himself from temptation.

      Ibn Qudaamah (may Allaah have mercy on him) said: “With regard to marriage, people fall into three categories. Some of them fear that they may fall into sin if they do not get married, in which case it is obligatory to marry, according to the view of most of the fuqaha’, because this will make a person remain chaste and protect him from committing haraam actions; the only way to do is to get married.”

      Al-Mughni, 9/341.

      You have to deal gently and kindly with your parents and try to convince them of your need to get married, and tell them that this will never conflict with what they want for you in the future. You can also seek the help of wise people among your relatives to convince your parents.

      The questioner is to be commended for not going out to places of fitnah (temptation) and not fulfilling his desires by haraam means. We ask Allaah to make you steadfast and to help you to find a good wife who will be a delight to you and your parents, for He is Ever-near and Responsive.

      And Allaah is the Source of strength.

  3. Foushad Muhammed Ali.

    Assalamualaikkum,

    My dear brother,

    In kerala lot of problems in salafist group( Kerala Nadvathul Mujahidheeen).Partially they got splitted in 2002 and group went with mr: Hussain Madvoor and other one remains same with mother organisation. After 10 year they again want split. they expelled some of schooers from the organisation.
    its all based on this question.

    WHAT IS THE RULING IN ISLAM ABOUT SEEK HELP (NOT IZTHIGHAZA) FROM JINN, THAT IS HADHIR AND KHADHIR. IS IT HARAM OR SHIRK…

    • All praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger.

      There is a difference of opinion among the scholars (may Allaah have mercy upon them) regarding the issue of seeking the help of jinn in what is Islamically permissible and it is reported that Ibn Taymiyyah (may Allaah have mercy upon him) permitted it in one opinion and forbade it in another.

      However, the view that we consider to be the preponderant opinion is that it is forbidden (haram), even if the help is sought from righteous jinn; this is for many reasons, among them are the following:

      Jinn belong to the realm of the unseen, so it is difficult to make sure whether they are Muslims or non-Muslims, or whether they are truth-tellers or liars, righteous or wicked. In general, the jinn are liars. Allaah Says (what means): {They pass on what is heard, and most of them are liars.} [Quran 26:223]

      Due to the spread of ignorance and the lack of religious knowledge, a Muslim may practice divination on the pretext of seeking help from the jinn in doing righteous deeds, and he may fall into their plot and deceit unknowingly. That may lead him to Shirk (Waseelath-u-ila-shirk). So, he will make mischief while intending to reform; indeed, it is an obligation to block the means to evil.

      Shaykh Muhammad Ibn Ibraaheem ‘Aal Ash-Shaykh and Shaykh ‘Abdul ‘Azeez Ibn Baaz (may Allaah have mercy upon them) are among the scholars who issued Fataawa stating that it is not permissible (haram) to seek help from the jinn in what is permissible.

      Allah knows best.

  4. Assalamu Alaikum Wa rehmatullahi wabarkatuhu

    My question is regarding parental consent in marriage

    I am a Practicing Muslim but my family members are kind of modern Muslim like they tell me not to grow beard very early do that after marriage and that kind of stuffs. My dad doesn’t pray five times long before use to pray at least Friday prayer but that too gone now, others are not consistent have told them about the importance of prayer many times but they listen with their ears but hearts fails to listen why I am telling this is to give an overview of my family background so that my question will get more clear to you…As I am planning to get married very soon as I find it difficult to concentrate in deen and so to avoid falling into the traps of shayateen, I told my parents to find a spouse for me but sadly they rejected me saying that your earnings is not enough of now to think about marriage let you earn more money and we will think about it, I earn around 15000 INR and hope in Allah that it will get increased in future as I trust Allah as he is the one who gives us rizq provided one must obey Allah and his messenger.

    As I know it is required for a girl to get her parents’ consent but what about a man is it required. As my parents are rejecting my request and I really don’t want to get in to any sin. So that I have taken the responsibility to my own, am I doing right or should I wait till my earnings get eligible for my marriage as per my parents. My Dad has lot of debts too.

    I am little confused in this matter what action should be taken as I am afraid of going against my parents.
    Please Advice me so that I can go ahead confidently In shaa Allah

    • Praise be to Allaah.

      It is narrated in al-Bukhaari (5065) and Muslim (3384) that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “O young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and preserving chastity. Whoever cannot afford it, let him fast, for that will be a shield for him” – i.e., it will reduce and weaken his desire.

      Based on this, if a person can afford to get married then he should hasten to do so, because of the many benefits that this brings, as mentioned by the Prophet (peace and blessings of Allaah be upon him), namely it helps him to lower his gaze and protect his chastity, increases the numbers of the ummah and offers protection against temptation and mischief.

      Ibn Mas’ood (may Allaah be pleased with him) said: “If I only had ten days left to live and I knew that I was going to die on the last of them, and I could afford to get married, I would get married, for fear of fitnah (temptation).”

      Imam Ahmad (may Allaah have mercy on him) said: “Celibacy has nothing to do with Islam at all.”

      If you fear hardship for yourself and that you may and fall into sin, then in that case it is obligatory for you to get married.

      In this case parents are advised to arrange their son’s marriage and not to stand in the way of his remaining chaste and protecting himself from temptation.

      Ibn Qudaamah (may Allaah have mercy on him) said: “With regard to marriage, people fall into three categories. Some of them fear that they may fall into sin if they do not get married, in which case it is obligatory to marry, according to the view of most of the fuqaha’, because this will make a person remain chaste and protect him from committing haraam actions; the only way to do is to get married.”

      Al-Mughni, 9/341.

      You have to deal gently and kindly with your parents and try to convince them of your need to get married, and tell them that this will never conflict with what they want for you in the future. You can also seek the help of wise people among your relatives to convince your parents.

      The questioner is to be commended for not going out to places of fitnah (temptation) and not fulfilling his desires by haraam means. We ask Allaah to make you steadfast and to help you to find a good wife who will be a delight to you and your parents, for He is Ever-near and Responsive.

      And Allaah is the Source of strength.

    • Praise be to Allaah.

      It is narrated in al-Bukhaari (5065) and Muslim (3384) that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “O young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and preserving chastity. Whoever cannot afford it, let him fast, for that will be a shield for him” – i.e., it will reduce and weaken his desire.

      Based on this, if a person can afford to get married then he should hasten to do so, because of the many benefits that this brings, as mentioned by the Prophet (peace and blessings of Allaah be upon him), namely it helps him to lower his gaze and protect his chastity, increases the numbers of the ummah and offers protection against temptation and mischief.

      Imam Ahmad (may Allaah have mercy on him) said: “Celibacy has nothing to do with Islam at all.”

      Ibn Mas’ood (may Allaah be pleased with him) said: “If I only had ten days left to live and I knew that I was going to die on the last of them, and I could afford to get married, I would get married, for fear of fitnah (temptation).”

      If you fear hardship for yourself and that you may and fall into sin, then in that case it is obligatory for you to get married.

      In this case parents are advised to arrange their son’s marriage and not to stand in the way of his remaining chaste and protecting himself from temptation.

      Ibn Qudaamah (may Allaah have mercy on him) said: “With regard to marriage, people fall into three categories. Some of them fear that they may fall into sin if they do not get married, in which case it is obligatory to marry, according to the view of most of the fuqaha’, because this will make a person remain chaste and protect him from committing haraam actions; the only way to do is to get married.”

      Al-Mughni, 9/341.

      You have to deal gently and kindly with your parents and try to convince them of your need to get married, and tell them that this will never conflict with what they want for you in the future. You can also seek the help of wise people among your relatives to convince your parents.

      The questioner is to be commended for not going out to places of fitnah (temptation) and not fulfilling his desires by haraam means. We ask Allaah to make you steadfast and to help you to find a good wife who will be a delight to you and your parents, for He is Ever-near and Responsive.

      And Allaah is the Source of strength.

  5. Assalamualaikum

  6. Muhammad Kashif, Allahabad

    As-salaamu‘alaikum wa-rahmat ullaahi wa-barakaatuhu

    Question 1: What is the Sunnah’ regarding making dua with the imaam.

    Generally it is seen that the Muqtatee after the Fard namaz makes dua with the imam and ends with the imaam whether it is sirri namaz or jahri. Is it a bidaah’? Does for doing that, first the announcement is to be made that there will be the ISHTIMAI DUA after the namaz. Plz clarify.

    Question 2: In northern India, generally the slaughter house and other meat’s shop are run by Muslims who don’t have sahii – aqedaah. i.e. one who openly do SHIRK and visits dargahs (i.e. Barelvees). If after the investigation it comes to be known that they are Barelvees then does their ZABIHA’ is Halaal? Knowing all these things is it not more pious to abstain from such mutton/meat. Some do not take the proper stinja. Some donot recite Bismillah Allahuakbar. Somewhere even they employ childrens who do not have the tameez of Hallal/Haraam to do the zabiha and rest of the job.

    My whole family follow this from last 15 years and we ourself do the zabiha and also pinpointed some sahih aqida shops for the same. We have asked from many Aalims and got the positive response but couldn’t quote directly from the Quraan or Ahadees. Plz enlighten.

    JazakAllah khair

  7. assalamualaikum…

    there is a relative of mine,who is a very nice person and i want to marry him….but because of the consequences going on in our families,,his parents are not ready for our marriage…so i have decided that i will keep on praying to ALLAH SWT that his parents should accept me with full respect…am i doin right ???? can u please guide me..

  8. Assalamu Alaikum, If you find a object say some gold chain on the raodside can we take it. If we have already taken it can we take partial of its amount and spend the rest to poor and needy? Is this allowed in Islam.

    • Waalikkumsslam warhmathullah…

      Praise be to Allaah.

      He has to make announcements about it in the places where people gather in the cities or towns at either end of the route where he found the gold/money, and elsewhere (for example, he can put announcements in gas stations and police stations along the route), and wherever he thinks the owner may live. If a year goes by without him finding the owner, the gold/money becomes his and he can keep it until he finds the owner, or he can give it in charity on his behalf. If he finds the owner after that, he should tell him what he did. If the owner accepts that he gave it in charity, that is fine, but if he objects then the finder should compensate him, and then he (the finder) will have the reward for giving charity. Or the finder can keep it with the rest of his gold/money and give it back to the owner when he finds him.

      Al-Lajnah al-Daa’imah Fataawa Islamiyyah, 3/9

    • Walekum aslam…Please ask any knowledge person…thnk ur in right direction….

  9. Danish Mohammad khan

    My name is Danish Mohammad khan ,I am from Delhi and work in Dubai as Marketing Manager.

    4 questions bothers me a lot and I never got a convincing answer for it so far ,will be grateful if you can help me

    Q1: It is said that Prophet (SAW) Married all the time (Except two time) for political or social reason
    My Question is that why Messenger Of Allah ,with all the power and guidance best owned on him By Allah
    Required to marry for political reasons .(honestly marriage for political reasons is not convincing)

    Q2 : Why Prophet(SAW) married a six year old -Ayasha(RA) ,its said that she was nine year old when Marriage was established
    Why Prophet indulge in marriage with a Kid while its proved that 9-10 year old girl is not matured enough physically and psychologically for sex

    Q3: why no Name or reference are there in Quran apart from Arabia , though Quran was reveled in Arab Land and in Arabic language
    But when it was for all human kind than why no references(like prophet or message) from other regions is there in Quran

    Q4: when slavery is inhuman than why Quran did not rejected slavery out rightly, though it was common at that time but Quran is not for that
    Time only its said to be a guidance for mankind of all times

  10. asak,Is it necessary to follow only one madhab (in context with fiqh)please reply with reason. jazakallah

    • Praise be to Allaah.

      It is not obligatory for a Muslim to follow any particular madhhab among the four. People vary in their level of understanding and ability to derive rulings from the evidence. There are some for whom it is permissible to follow (taqleed), and indeed it may be obligatory in their case. There are others who can only follow the shar’i evidence. In Fataawa al-Lajnah al-Daa’imah this question was answered in a detailed manner, which is worth quoting here in full.

      Question:

      What is the ruling on following one of the four madhhabs in all cases and situations?

      The Committee replied:

      Praise be to Allaah, and blessings and peace be upon His Messenger and his family and companions.

      Firstly: the four madhhabs are named after the four imams – Imam Abu Haneefah, Imam Maalik, Imam al-Shaafa’i and Imam Ahmad.

      Secondly: These imams learned fiqh (jurisprudence) from the Qur’aan and Sunnah, and they are mujtahideen in this regard. The mujtahid either gets it right, in which case he will have two rewards, the reward for his ijtihaad and the reward for getting it right, or he will get it wrong, in which case he will be rewarded for his ijtihaad and will be forgiven for his mistake.

      Thirdly: the one who is able to derive rulings from the Qur’aan and Sunnah should take from them like those who came before him; it is not right for him to follow blindly (taqleed) when he is believes that the truth lies elsewhere. Rather he should follow that which he believes is the truth. It is permissible for him to follow in matters in which he is unable to come to a conclusion based on the Qur’aan and Sunnah and he needs guidelines concerning a particular issue.

      Fourthly: Whoever does not have the ability to derive rulings himself is permitted to follow one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable.

      Fifthly: From the above it is clear that we should not follow their opinions in all situations and at all times, because they may make mistakes, but we may follow their views that are sound and are based on the evidence.

      Fataawa al-Lajnah, 5/28

      It says in Fataawa al-Lajnah, no. 3323:

      Whoever is qualified to derive rulings from the Qur’aan and Sunnah, and has strong knowledge in that regard, even if that is with the help of the legacy of fiqh that we have inherited from earlier scholars of Islam, has the right to do that, so he can act upon it himself and explain it in disputes and issue fatwas to those who consult him. Whoever is not qualified to do that has to ask trustworthy people who so that he may learn the rulings from their books and act upon that, without limiting his asking or his reading to one of the scholars of the four madhhabs. Rather people refer to the four imams because they are so well known and their books are well written and widely available.

      Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible, and is thinking that these learned people are inadequate, and he is restricting something that is broad in scope.

      Whoever says that we should limit following to the four madhhabs is also mistaken, because he is restricting something that is broad in scope with no evidence for doing so. With regard to the common (i.e., uneducated) man there is no difference between the four imams and others such as al-Layth ibn Sa’d, al-Awzaa’i and other fuqaha’.

      Fataawa al-Lajnah, 5/41

      It says in Fatwa no. 1591:

      None of them called people to follow his madhhab, or was partisan in following it, or obliged anyone else to act in accordance with it or with a specific madhhab. Rather they used to call people to follow the Qur’aan and Sunnah, and they would comment on the texts of Islam, and explain its basic principles and discuss minor issues according to general guidelines, and issue fatwas concerning what people asked about, without obliging any of their students or anyone else to follow their views. Rather they criticized those who did that and said that their opinions should be cast aside if they went against a saheeh hadeeth. One of them said: “If the hadeeth is saheeh then that is my madhhab.” May Allaah have mercy on them all.

      It is not obligatory for anyone to follow a particular madhhab, rather we should strive to learn the truth if possible, or to seek the help of Allaah in doing so, then to rely on the legacy that the earlier Muslim scholars left behind for those who came after them, thus making it easier for them to understand and apply the texts. Whoever cannot derive rulings from the texts etc for some reason that prevents him from doing so should ask trustworthy scholars for whatever rulings of sharee’ah he needs, because Allaah says (interpretation of the meaning):

      “So ask the people of the Reminder [Scriptures — the Tawraat (Torah), the Injeel (Gospel)] if you do not know”

      [al-Anbiya’ 21:7]

      So he has to strive to ask one whom he trusts among those who are well known for their knowledge, virtue, piety and righteousness.

      Fataawa al-Lajnah al-Daa’imah, 5/56

      The madhhab of Abu Haneefah (may Allaah have mercy on him) is the most widespread madhhab among the Muslims, and perhaps one of the reasons for that is that the Ottoman caliphs followed this madhhab and they ruled the Muslim lands for more than six centuries. That does not mean that the madhhab of Abu Haneefah is the most sound madhhab or that every ijtihaad in it is correct, rather like other madhhabs it contains some things that are correct and some that are incorrect. What the believer must do is to follow the truth and what is correct, regardless of who says it.

      And Allaah knows best.

  11. assalam walecum
    is eye donation of a dead person to a living person forbiddon in islam? Also blood donation by a living person to a needy person allowed?

    • wa ‘alaikum us-salaamu wa-rahmat ullaahi wa-barakaatuh

      1.Muslims can donet our eye after death ?.

      Praise be to Allaah.

      The Council of Senior Scholars has issued the following statement:

      Firstly:

      It is permissible to remove the corneas from a person after his death has been confirmed, and to implant them in the eye of a Muslim person who needs them, if it is thought most likely that the operation will be successful, and so long as the next of kin (of the deceased) do not object. This is based on the principle of serving the greater of two interests and doing the lesser of two harms, and of giving precedence to the interests of the living over the interests of the dead. There is the hope that the living will be able to see again after having lost his sight, and that this will benefit him and he will benefit the ummah in turn. The deceased person from whom the cornea is taken does not lose anything, because his eyes will turn to dust anyways. Removing the cornea from his eyes is not a visible mutilation of his body, because his eyes will be closed.

      Secondly:

      It is also permissible to remove a sound cornea from a sound eyeball that has been removed from a person to protect him against some danger that may result from leaving it in place, and to transplant it into the eye of another Muslim who needs it, if removing it is in the interests of the health of the original owner and transplanting it to another person will not cause him any harm and will benefit the other person. All of that in permitted in sharee’ah.

      And Allaah is the Source of strength.

      2.What is the Islamic ruling on blood donation?

      Praise be to Allah.

      It is permissible for a Muslim to donate blood to another Muslim.

      It is also permissible for a Muslim to donate blood to a non-Muslim, except when that non-Muslim is known to be in a position of fighting the Muslims (either by belonging to a state which is in a state of war with Muslims or by supporting aggression towards them). In such a case it is not permissible to donate blood, because this will help them to fight Muslims. If the Muslim has no way of knowing to whom his blood will go, he should act according to what he thinks is most likely to happen. If he thinks that it is most likely to go to a kaafir who is not fighting the Muslims, it is permitted to donate, otherwise it is not.

      See Fataawaa Islaamiyyah, jama‘ al-Musnad, 4/415

  12. Assalamualaikum warahmathullahi wabarakathu…
    My question is regarding marraige of our father.Our mother has passed away one year ago.Now people used to compell to arrange a married life for him,if not it will be a sin.But we are not interested in this opinion.But we agree if father likes.
    Please help us regarding this matter.We are so confused because of rumours,so kindly give us a suitable answer.
    May ALLAH bless you…..

    • Alhamdulillah

      Sister,
      It is not compulsory or fard for a Muslim men to re-marry after his wife’s death. But if he wishes to marry again he can do it, the Islamic shareea gives the permission and there is nothing wrong on it.

      And Allah knows the best.

  13. Assalamu allaikum varahmathullahi vabarakathahu
    I want to know about the way of dressing a woman has to wear.Are women allowed to wear pants or jeans in islam,if not why?
    Isn’t permissible to wear a long top and loose straight jeans and a hijab?Can’t muslim girls be stylish?
    Please mail me some of the hadees regarding this topic.I need a siutable as i have browsed for this topic but did’nt get a best answer and it is important for me to forward to my friends who used to wear it.
    So i request you to provide a good answer
    And may ALLAH bless you

    • 1. Is are women or girls allowed to wear pants or jeans. If not Why.?

      Praise be to Allaah.

      Muslim woman have to wear clothes that will conceal the body and her ‘awrah, by wearing clothes that do not show the skin, as see-though clothes do, and do not show the shape of the body, as tight clothes do. Pants or trousers are clothes that show the shape of a woman’s body and ‘awrah, so for this reason it is not permissible for women to wear pants, unless she wears over them a wide or loose shirt. One of the aims of Islam is protect people’s ‘awrahs and avoid uncovering them, because taking this matter lightly is one of the means of falling into that which Allaah has forbidden, namely zina (fornication, adultery) and the things that lead to it. The Muslim woman has to adhere to the Islamic etiquette in the way she dresses, moves and speaks. Allaah says (interpretation of the meaning):

      “O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies”

      [al-Ahzaab 33:59]

      “And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment … And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful”[al-Noor 24:31]

      And Allah knows best.

      ‘Abd al-Rahmaan al-Barraak.

      2.Ruling on women wearing pants under a short garment
      Is it permissible to wear wide pants with a garment that covers the entire body and comes a handspan above the ankles, with no slits in the garment, and the garment is not see-through or tight?.

      Praise be to Allaah.

      The clothing in which a woman appears before non-mahram men must meet eight conditions:

      1- It should cover the entire body, including the face and hands.

      2- It must be wide and loose, not showing the size of her limbs or the shape of her body.

      3- It should not be thin, showing the colour of her skin.

      4- It should not be an adornment in and of itself, such as clothing decorated with embroidery.

      5- It should not be perfumed.

      6- It should not resemble the clothing of men.

      7- It should not resemble the dress of kaafir women.

      8- It should not be a dress of fame and vanity.

      See Adaab al-Zafaaf by Shaykh al-Albaani (may Allaah have mercy on him), p. 177; Hijaab al-Mar’ah al-Muslimah, p. 16-111; ‘Awdat al-Hijaab, 3/145-163.

      Based on this, a woman should not appear in front of men wearing pants or trousers for two reasons:

      1 – They show the shape of the woman’s legs

      2 – Wearing them is an imitation of men

      Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: I think that the Muslims should not follow these fashions and kinds of clothes that come to us from here and there. Many of them are not in accordance with proper Islamic dress which involves covering the woman completely, like the short or very tight or thin clothes. That includes pants, because they show the size of a woman’s legs, as well as her stomach, waist, breasts, etc. Wearing it comes under the description given in the saheeh hadeeth: “there are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

      This hadeeth was narrated by Muslim, 2128.

      He also said: What I think is that it is haraam for women to wear pants, because they are an imitation of men. The Prophet (peace and blessings of Allaah be upon him) cursed women who imitate men. It also takes modesty away from the woman, because it opens the door to wearing the clothes of the people of Hell, as the Prophet (peace and blessings of Allaah be upon him) said: “There are two types of the people of Hell whom I have not seen…” and he described one of them as being, “women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

      End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12, question no. 192, 104.

      It says in Fataawa al-Lajnah al-Daa’imah (17/102): It is not permissible for (a woman) to wear pants, because that involves women resembling men.

      With regard to wearing pants under a jilbaab, there is nothing wrong with that, rather it is more covering and more protective, if the jilbaab is wide and concealing and does not have any splits that show what is underneath it.

      Shaykh ‘Abd al-Razzaaq ‘Afeefi (may Allaah have mercy on him) said: If a woman wears pants and puts over them a wide garment then she will not be resembling men, so long as she wears them underneath her garments. End quote from Fataawa al-Shaykh ‘Abd al-Razzaaq ‘Afeefi, p. 573.

      The basic principle is that the woman’s jilbab should be wide and cover the tops of her feet, because of the report narrated by al-Tirmidhi (1731), al-Nasaa’i (5336), Abu Dawood (4117) and Ibn Maajah (3580) from Ibn ‘Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets his garment drag out of pride, Allaah will not look at him on the Day of Resurrection.” Umm Salamah said: “What should women do with their hems?” He said: “Let them down by a handspan.” She said: “But then their feet will be uncovered.” He said: “Then a cubit, but no more than that.” This hadeeth was classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.

      Al-Baaji said: The words of Umm Salamah (may Allaah be pleased with her) regarding lengthening the hem by a handspan – “But then their feet will be uncovered” – show that this length was not sufficient to cover them, because the movement of her feet when walking quickly, combined with the shortness of the hem, would lead to them being uncovered. When she pointed that out to the Prophet (peace and blessings of Allaah be upon him), he said: “Then a cubit, but no more than that.” End quote from al-Muntaqa.

      Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked: Is it mustahabb or waajib for a woman to make her dress long? Is wearing socks on the feet sufficient if the dress is shortened only so much that nothing of the calf shows? How should a woman lengthen her dress by a cubit – below the ankle or below the knee?

      He replied: What is required of the Muslim woman is to cover all her body in front of men, hence she is allowed to lengthen her garment by a cubit so as to cover her feet, whereas men are forbidden to let their garments hang below their ankles. This indicates that women are required to cover all of their bodies. If a woman wears socks that is doing something extra to be more on the safe side with regard to covering, which is something good. She should also make her garment long, as described in the hadeeth. And Allaah is the Source of strength. End quote. Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 5/334.

      The point is that a woman’s jilbab should be wide and come down to her ankles or more. If it is short and comes a handspan above the ankles, that is not permissible even if she covers her calves and feet with pants or socks, because that is imitating men who are enjoined to make their garments short, above the ankles. It also shows the shape and size of her feet.

      And Allaah knows best.

      3.What do you think about women wearing trousers? Because this is widespread nowadays.

      Praise be to Allaah.

      Our advice is that women should not wear trousers because this is the dress of kaafir women, so they should not wear them. A woman should only wear women’s clothes, the dress of her own country; she should not deviate from that. She should strive to wear concealing and modest clothes which are not tight or see-through, but which cover her and do not show the shape of the body, and which do not resemble the clothes of the kuffaar or of men, or a dress of fame and vanity.

      Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 43

      And Allah knows best.

  14. Assalamu alekum warehmatullahi wabarkathuhu,

    To know more about Islam what should a person must do.

    I thought of acquiring knowledge on Islam by reading books written by scholars like ibn taymiyah, wahab, ibn baz etc and i am also planning to buy bukhari and muslim with the commentary.

    I Know it is not sufficient to just read the books by your own and one must need to consult the one with the knowledge of deen.
    Because of my job i don’t get much time to consult the scholars or Alims. But i meet them as much as possible at my free times.

    Now days there are many useful and informative books on islam available in the market that one may no need to consult any scholar.

    So is it right for me to go as per this or is there any other way around, because it is said there should have a teacher to teach you or you will go astray.

    Pls help in this matter what should i do…i am really concern about this because of the great fitnah befall on this ummah……and i sumtyms get really confused whom to believe and whom not.

    Pls try to understand my problem and give me a solution for it.

    May “ALLAH” bless you

    • Walikkumms-salam warehmatullahi wabarkathuhu,

      Reading Qur’an with Translation and Tafsir is the best way to understand Islam, And Keeping in touch with good Scholars is added advantage, If you don’t get much time to be with scholars, Keep watching Peace TV.. There are many scholars who share there views and explanation on various issues out there..

      also keep checking http://www.islamqa.com for Question and answers, its the best authentic website on Islam on the net.

      And always check the views and opinions with Qura’n and Sahi Hadeeth. Two Sahi Hadeeth should not be contradicting.

      Jazakallah khair

  15. Assalamu Alleykum va rhamathllahi va barakatuhu.

    My question is regarding playing elecctronic games i.e. PS3, PC games etc.

    I know that the basic rule concerning these games is that they are permissible so long as they do not get in the way of obligatory duties such as establishing prayer [i.e., praying properly and on time] and honouring one’s parents, and so long as they do not include anything that is haraam.

    if the person playing this games is able to refrain from all the above mentioned thinks still is it
    perrmissible as the elements of the games itself includes pictures of human beings and animals etc which is totally prohibitted in islam …?

    and what kind of games are permissible for play….?

    • Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

      In the Name of Allah, Most Gracious, Most Merciful.

      All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

      Dear brother,

      In the beginning we’d like to state that Islam is not against entertainment as long as it does not keep a person from an obligation and its means does not contain anything un-Islamic. By the same token, as long as computer or video games are void of undesirable themes and messages, then playing them can be considered as permissible. However, the permissibility here is conditional on the fact that one is resorting to it as an occasional outlet only; for there is no doubt whatsoever that if one’s indulgence in playing such electronic games in any way interferes with one’s performance of his/her worship or other obligatory duties, then it shall be considered as strictly forbidden.

      As regards playing and making electronic games, we’d cite for you the following:

      “Video game-making and playing is not Haram. However, the content is the criterion in determining whether we should rate it as Halal or Haram, i.e. exactly like movies. Educational games are very good, but many of the video games in the American markets are full of violence and sexual content which is Haram.”

      Dealing with this issue, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, states the following:

      “Islam does not forbid leisure or having fun in permissible ways. The basic rule concerning these games is that they are permissible so long as they do not get in the way of obligatory duties such as establishing prayer [i.e., praying properly and on time] and honoring one’s parents, and so long as they do not include anything that is Haram.” [Source: http://www.islam-qa.com]

      Based upon this, it is not Haram to play computer games as long as none of the material contains indecency, pornography or anything against Islamic teachings and playing them does not keep one from doing an obligation. The same conditions apply to making and selling such games. However, Muslim parents should be on alert regarding the content of these games and pay much attention to the choice of the beneficial games that do not go against the Islamic teachings before they bring them to their children.

      Brother, one thing I want to tell u is that the token of time is to use it in the way of Allah(saw) What better usage of time then using it in the way of Allah(saw) I think many people have the misconception that certain things like praying, charity etc only they contain reward. No, in Islam if u look at your brother with a smiling face this is also as act of charity by helping your brother in some difficulty is also reward respecting your parents is also reward even if u drink water and does it like the prophet advise us it also becomes reward and even in other things if u follow the sunnah of prophet Muhammad (p.b.u.h) this also becomes reward stopping from haram or some sin is also reward.

      Allah Almighty knows best.

  16. ASSALAMU ALEKUM WA RAHMATULLAHI WA BARKATHHU

    Brother,

    Is wearing a wig is prohibitted in islam..?

    if it is prohibitted so what about fixing hair which is now a days very famous…?

    could you pls put some light on this matter with hadeeth..?

    jazak “ALLAH”

    • Praise be to Allaah.

      The use of wigs started among non-Muslim women, who were so well known for wearing them and adorning themselves with them that this became one of their distinguishing features. If a woman wears a wig and adorns herself with it, even if she does this for her husband, she is imitating the kaafir women, which the Prophet (peace and blessings of Allaah be upon him) forbade: “Whoever imitates a people is one of them.” Wigs also come under the ruling about hair extensions, which is even more vehement in its prohibition: the Prophet (peace and blessings of Allaah be upon him) forbade this practice and cursed the one who does it. Fataawa al-Lajnah al-Daa’imah, 5/191.

      Humayd ibn ‘Abd al-Rahmaan ibn ‘Awf reported that he heard Mu’aawiyah ibn Abi Sufyaan at the time of Hajj, standing on the minbar and holding a piece of hair that had been seized by his guards, saying: “Where are your scholars? I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) forbidding this kind of thing and saying that Bani Israa’eel were destroyed when their women started to use such things.” Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has cursed the woman who adds false hair and the woman who has this done, and the woman who tattoos and the women who has this done.” (Reported by al-Bukhaari, 5477).

      Wearing wigs and hairpieces, whether made from natural or artificial hair, for men and women

      Asmaa’ bint Abi Bakr said: “A woman came to the Prophet (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I have a daughter who is going to be married; she had a fever and lost much of her hair – can I give attach false hair to her head?’ He said: ‘Allaah has cursed the one who attaches false hair and the one who has this done.'” (Reported by Muslim, 3/1676). Jaabir ibn ‘Abdullaah said: “The Prophet (peace and blessings of Allaah be upon him) issued strict instructions that no woman should add anything to her head.” (Reported by Muslim, 3/1679).

      Examples of this include the things known nowadays as wigs and hair extensions, and the many evil things with which salons are crowded. Also included are the artificial wigs worn by some actors and actresses who have no morals.

      And Allaah knows best.

  17. if in our religion islam , dead is probihited then why we eat the fish … when we buy it from market . it is not alive?

    • Praise be to Allaah.

      Dear Brother,

      Allaah has permitted us all the produce of the sea: “Lawful to you is (the pursuit of) water-game and its use for food…” [al-Maa’idah 5:96 – interpretation of the meaning]. The Prophet (peace and blessings of Allaah be upon him) told us that it is halaal (lawful) to eat dead creatures from the sea and dead fish.

      It is strange indeed that a person could dare to forbid something that Allaah has permitted. This is a very serious matter, as Allaah says (interpretation of the meaning):

      “O you who believe! Make not unlawful the tayyibaat (all that is good) which Allaah has made lawful to you, and transgress not. Verily, Allaah does not like the transgressors.” [al-Maa’idah 5:87]

      I assume that my brother is not aware about this verse of the Quran hence cause in this question.

  18. Assalamu Alliyikum va rhamathunahi va barakat

    I want to ask a question regarding wishing merry christmas ….

    as i heard in a talk of zakir naik that wishing merry christmas is wrong …i agree with his view….

    But if a person is wishing merry christmas to a person who knows that Jesus (Pbuh) is the messenger of “ALLAH” and not the begotten son …..is he also come under such category………

    As far as i know christmas is celebrated as it is the birthdate of Jesus (pbuh)…and it is the christain people who beleive that he is Begotten son …so wishing them accordigt to me is wrong…..

    So my question is wishing merry christmas is itself wrong …..and is it allowed for a muslim to wish merry christmas to a muslim brother…..?

    I hope you understand my question and hope that you will insha”ALLAH” give a satisfactory answer to this and clear the doubt .?

    • Walaikkumussalm warhmathullahi wabarakathu..

      Dear brother, The Christmas itself is haram as far as a Muslim is concerned. What is the purpose of wishing Merry Xmas to a Muslim by the Muslim himself?
      No where in the Bible says that Jesus (pbuh) was born December 25th and no where in the Quran says that Jesus (pbuh) was born December 25th; rather it is the Church made that Jesus(pbuh) born on the day of 25th December.

      Even if we agree for the sake of the argument that Jesus (pbuh) was born on the day of 25th December; it does not make any proof for celebrating his birthday for good or some what similar. Its the church made the all mistakes. There is not a concept of birthday in Islam at all. Do you think follow the words church is better than to follow the guidance of Allah -our creator himself?

      In simple wishing Merry Xmas to a Muslim or to a non Muslim is prohibited in Islam as it directly or indirectly leads to the Shirk.

      May Allah Guide us all to Truth and keep us on the straight path, and improve our affairs and purify us for the hereafter, Aameen

  19. Assalamu Alleykum va rhamathllahi va barakatuhu,

    i want to ask a question about dawah and islaah…..which one is compulsory, is it dawah to non muslim or is it islaah……..or both of them..?

    jazak “ALLAH”

    • Walikkumassalam warahamthullahi wabarakathuhu…

      At the outset let us first understand the meaning of the words ‘Da’wah’ and ‘Islaah’. Da’wah means a ‘call’ or ‘invitation’; which means to invite non-Muslims to Islam as well as the Muslims to the true understanding and practice of Islam, but many a times, in context, it refers to the invitation of Islam extended to those who are yet to believe in or accept Islam.

      ‘Islaah’ literally means ‘to repair’ or ‘to improve’. In an Islamic context, it refers to efforts to improve Muslims or to correct them. It also refers to their moral rectification. Allah says :

      “Invite (all) to the way of thy Lord, with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious !”

      (Al Qur’an 16:125)

      With regards to your question, which is more important, the simple answer is that both Da’wah and Islaah are equally important. One should not concentrate only on one and ignore the other. Therefore, to say that those who do Da’wah should not do Islaah or those who do Islaah shouldn’t do Da’wah is wrong.

      However, by looking at the scenario of the Muslims today, we realize that there are many Muslims who are doing Islaah and have completely ignored Da’wah. Thus the people dedicated to do Da’wah are very few as compared to those doing Islaah. Therefore it is more of our responsibility to concentrate on Da’wah in order to fill this vacuum, but while doing so, Islaah should not be ignored.

      Follow this link: http://www.youtube.com/watch?v=6Up7EEe4_zI

      and https://islamforhumanity.wordpress.com/2010/10/20/dawa-is-fard-compulsory-for-muslims/

      And Allah knows the best

      • Assalamu Alleykum va rhamathllahi va barakatuh,

        Is sacrifice is Obligatory..?

        As i heard its not fardh but its sunnah…?

        so the person who is able to do it has not done it …..had he sinned,,?

        can u put some light on this issue it will be realy helpfull..

        • Walaikkumassalam warhmathullah wabrakathu…

          The sacrifice is fard or obligatory for those who have capable for.

          The sacrifice is a sheep that is slaughtered after the ‘Eid-ul-‘Adhaa prayer, seeking nearness to Allaah, the Most High, by offering this sacrifice. Allaah, the Perfect and Free of all defects and the Most High, says: “Say (Oh Muhammad). Indeed my prayer, my sacrifice, my living and my dying are for Allaah, the Lord of the worlds”Soorah al-An’aam 6:162 110

          Here the word “sacrifice” means “slaughtering so as to seek nearness to Allaah, Exalted be He.”111

          The scholars have differed with respect to its ruling. However, that which seems to be the strongest opinion from the differing evidences is that the sacrifice is obligatory and here – my Muslim brothers – are some of the ahaadeeth which have been used as an evidence by the ones who say it is obligatory:

          1. From Aboo Hurairah (may Allaah be pleased with him) who said: “The Messenger of Allaah (SAW) said: ‘Whosoever has the capability and does not offer a sacrifice, then let him not approach our musallaa.”‘112 The inference of proof from the hadeeth is that when he (SAW) prohib ited one who has the ability and does not offer a sacrifice from approaching the musallaa , he (SAW) highlighted the fact that the one not offering a sacrifice has left an obligatory act. Therefore it is as if he (SAW) is saying that there is no benefit in seeking nearness to Allaah while at the same time leaving this obligatory act.

          2. From Jundub bin ‘Abdullaah al-Bajalee (may Allaah be pleased with him) who said: “I witnessed the Messenger of Allaah (SAW) say on the day of Nahr (slaughtering). ‘Whomsoever slaughtered before praying, then let him replace it with another sacrifice and whomsoever has not slaughtered then let him slaughter “‘ 113 The “order” is clear in showing that it is obligatory, and nothing has come114 to take the order away from its clear meaning.

          3. From Mikhnaf bin Sulaaim who witnessed the Prophet (SAW) say while giving a sermon on the day of ‘Arafah: “It is the duty of the people of every household to offer the sacrifice of ‘Atariyah every year115 and do you know what ‘Atariyah is? It is what the people call ar-Rajabiyah”116

          This contains within it an obligatory order. As for ‘Atariyah, then it has been abrogated but its abrogation does not necessitate the abro gation of the sacrifice of ‘Eid, as that remains upon the original guide line and principal.

          Ibn Atheer said: “‘Atariyah has been abrogated and this occurred in the beginning of Islaam.”117

          As for the ones who oppose this stance, then their biggest doubt lead ing them to the conclusion that the sacrifice is Sunnah, is the saying of the Messenger (SAW): “When the (first) ten days (of Dhul-Hijjah) come and one of you wants to offer a sacrifice, then let him not remove anything from his hair or from his skin (fingernails)”118 so they said:119 “This contains an evidence showing that the sacrifice is not obligatory, because he (SAW) said, ‘and if one of you wants to offer a sacrifice’ Therefore, if it was obligatory he would not have left it to one’s will.”

          Shaikh-ul-Islaam Ibn Taymeeyah – after deeming that the strongest opinion is that of the sacrifice being obligatory – replied to this doubt by saying:120

          Similarly they determined that it meant: When you intend to recite (the Qur’aan), seek refuge in Allaah. Purification for prayer is obligatory and recitation in the prayer is obligatory. Indeed Allaah says: “Verily this (Qur’aan) is no less than a reminder to all the Mankind and Jinn. To whomsoever amongst you wills to walk straight.”122 and wanting to be upright in the Deen is an obligation. Then he, (Ibn Taymeeyah) may Allaah have mercy on him, said:123 “…Also, it is not obligatory upon everybody to offer a sacrifice. Rather it is obligatory upon the one who has the ability. As such a per son is the one who wants to offer a sacrifice. Just as he (SAW) said: “Whoever wants to make Hajj then let him hasten for indeed a thing may deviate him from it and a need may prevent him from performing it”124 Indeed Hajj is obligatory upon everyone who has the ability. Therefore, the saying of the Prophet (SAW): “Whoever wants to offer a sacrifice” is like his (SAW) saying: “Whoever wants to make Hajj…” Imaam al-‘Aynee125 has replied to the reasoning of those who say it is not obligatory, when explaining the saying of the author of al-Hidaayah:126 “… and the meaning of ‘want’ from that which has been narrated – and Allaah knows best – is the opposite of inadvertence and not an option.”

          So al-‘Aynee (may Allaah have mercy on him) said: “The intended meaning is not a choice between leaving and permit ting. Rather it becomes as if he (SAW) said: ‘whoever amongst you intends to offer a sacrifice’ and this option does not point to a nega tion of the obligation. Just as in his (SAW) saying: “Whomsoever wants to pray then let him make wudoo”127 and his saying: “whomsoever amongst you wants to pray Jum ‘ah then let him make ghusl”128

          i.e. whoever intends it, no option is found and likewise this one (i.e. the sacrifice).” As for the deduction of proof from the reasoning that the Prophet (SAW) did not obligate the sacrifice upon his ummah, as in Sunan Aboo Dawood (2810) Sunan at-Tirmidhee (1574), Musnad Ahmad ( 3/356) with an authentic chain of narration from Jaabir ibn ‘Abdullaah – then it is a reasoning which does not hold, since it can be understood by har monising the evidences together – to mean those of the ummah who do not have the ability.

          Therefore he who is unable to offer the sacrifice has the ruling of it being obligatory removed from him from the onset, and Allaah knows best.

  20. Assalamu Alliyikum va rhamathunahi va barakat

    I have one doubt can you please clear my doubt

    Is muslim men can wear Navaragna Ring in silver and birth stone ring in silver.Let me know is it possible

    • Walaikkumassalm warahmathullahi wabarakathu…

      Praise be to Allaah.

      1. With regards to wearing birthstone or navaratna rings etc.

      Firstly, There is not a concept in Islam about birthstone at all. Some people among the Muslims believe that the birthstone can cure or heal diseases. In fact there is not single verse in the Quran not a single authentic Hadeeth which says wearing birthstone can heal any diseases. Its only an illusion that it can cure diseases. This is all forms of shirk(which is the biggest sin) that Allah never forgiven. And the Glorious Quraan says:Those who associates them self with astrology, fortune telling and their likes are not the followers of Prophet Muhammad (pbuh). To beleive that these stones actually mean anything and effect your life in anyway is an insult on Allah (swt) and his prophet Muhammed (sw).

      2. Wearing Silver rings.
      With regard to men wearing rings of silver: this is permissible and there is nothing wrong with it.

      Anas (may Allaah be pleased with him) said: “When the Prophet (peace and blessings of Allaah be upon him) wanted to send a letter to the Romans, he was told that they would not read any letter unless it had a seal on it, so he took a ring of silver. It is as if I can see it shining on his hand, and engraved on it were the words ‘Muhammad the Messenger of Allaah.’” (Narrated by al-Bukhaari, 5537; Muslim 2092).

      A similar report was also narrated by Ibn ‘Umar (al-Bukhaari, 5528; Muslim, 2091).

      Shaykh al-Islam (Ibn Taymiyah) was asked about men wearing silver, and he said:

      As for rings of silver, this is permissible according to the consensus of the imaams, for it was reported that the Prophet (peace and blessings of Allaah be upon him) had a ring of silver and that his companions wore rings. This is unlike gold rings, which are forbidden according to the consensus of the four imaams. It was reported that the Prophet (peace and blessings of Allaah be upon him) forbade that. As for wearing silver, there is no general statement that it is forbidden, and no one has the right to say that it is forbidden if there is no shar’i evidence (daleel) to that effect. As the Sunnah permits wearing silver rings, this is evidence that wearing silver is permissible…”

      (Majmoo’ al-Fataawaa, 25/63-65).

      With regard to wearing chains, this is not permissible for men, because this is an imitation of women, and there is no report which says that it is permissible for men to wear chains made of silver.

      Wearing adornments on the wrist and neck, and on the ears, is an imitation of women, as this is something that is only for women. So it is not permissible for men to wear bracelets, earrings, anklets, or chains.

      And Allaah knows best.

      • Assalamu alekum,

        my question is regarding reciting surah fatiha behind imam…is it obligatory or wajib….

        As i knw there are hadith saying ““There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].”

        but there are many other hadeeth saying to remain silent when imam is reciting and the recitation of imam is the recitatin of mugtadi..and so on…..

        some say it is obligatory some say its nt….which one is true

        below is the hadeeth which i find in a site…..pls clarify my doubts with a clear cut explanation:—

        The Statements of the Sahaabah Radiayallah anhum About Not Reciting Behind the Imam:-
        When Hadhrat Ata bin Yasaar (A.R) enquired from Hadrat Zaid bin Thaabit (Radiyallahu anhu) concerning reciting behind the Imam, he replied, “There is no recitation whatsoever behind the Imam.” [Muslim, vol. 1, pg. 410]
        Hadrat Jabir Radiyallahu anhu mentioned, “There is no salaah for him who does not recite Surah Fatiha in salaah, except for the one who performs salaah behind an Imam (he will not even recite Surah Fatiha when following the Imam)” [Tirmidhi]. Imam Tirmidhi (Rehmatullah alayh) says that this Hadith is Hasan and that from this Hadith Imam Ahmad ibn Hanbal (Rehmatullah alayh) deduced that the salah of the person who does not recite Surah Fatiha will not be valid when he performs salah individually.
        Imam Tahaawi (Rehmatullah alayh) has narrated from Hadrat Ali Radiyallahu anhu that the person who recites the Quran while following the Imam is not a follower of the natural Deen.
        Hadrat Abdullah bin Mas’ood (Radiyallahu anhu) is reported to have said, “Remain silent for the recitation of the Quran because salaah is an occupation and the Imam will suffice for you.”
        Hadrat Abdullah bin Mas’ood (Radiyallahu anhu) is also reported to have said, “If only the mouth of that person who recites while behind the Imam is filled with soil.”
        Abu Jamra (A.R) asked Hadrat Abdullah bin Abbas (Radiyallahu anhu) whether he should recite the Quran while behind the Imam. He replied in the negative.
        Hadrat Abdullah bin Umar (Radiyallahu anhu) never recited Quran behind the Imam and when it was asked of him whether one should recite, he replied, “When any of you perform salaah behind an Imam, then the recitation of the Imam will suffice for him as well.”

        • Walaikkumssalam warhmathullah

          Praise be to Allaah.

          Reciting al-Faatihah is one of the essential parts of the prayer, and is to be recited in each rak’ah both by the imaam and by those who are being led by him, because the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (Narrated by al-Bukhaari, 714). With regard to one who is following an imaam reciting al-Faatihah behind the imaam in a prayer where Qur’aan is to be recited out loud, there are two scholarly opinions.

          The first opinion is that it is obligatory, the evidence for that being the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” And because when the Prophet (peace and blessings of Allaah be upon him) taught the one who had not prayed properly, he told him to recite al-Faatihah.

          It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to recite it in every rak’ah. Al-Haafiz ibn Hajar said in Fath al-Baari: “It was proven that permission was given to the one who is praying behind an imaam to recite al-Faatihah in prayers in which Qur’aan is to be recited out loud, without any exceptions. That is what was narrated by al-Bukhaari in Juz’ al-Qiraa’ah, and by al-Tirmidhi, Ibn Hibbaan and others, from Makhool from Mahmood ibn al-Rabee’ from ‘Ubaadah, that the Prophet (peace and blessings of Allaah be upon him) stumbled in his recitation in Fajr, and when he finished he said, “Perhaps you recite behind your imaam?” They said, “Yes,” He said, “Do not do that, except for the Opening of the Book (al-Faaithah), for there is no prayer for the one who does not recite it.”

          The second opinion is that the recitation of the imaam is also the recitation of the one who is praying behind him. The evidence for that is the aayah (interpretation of the meaning):

          “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy” [al-A’raaf 7:204]

          Ibn Hajar said: “Those who say that (the one who is praying behind an imaam) does not have to recite it in prayers where Qur’aan is to be recited out loud, such as the Maalikis, quote as evidence the hadeeth, ‘When he recites then listen attentively.’ This is a saheeh hadeeth which was narrated by Muslim from Abu Moosa al-‘Ash’ari.”

          Those who say that it is obligatory say that it should be recited after the imaam has finished reciting al-Faatihah and before he starts to recite another soorah, or that it should be recited when the imam pauses. Ibn Hajar said: “He should listen when the imam is reciting, and recite it when he is silent.”

          Shaykh Ibn Baaz said, “What is meant by when the imam pauses is when he pauses during al-Faatihah or after reciting it, or in the soorah that he recites after it. If the imam does not pause, then the one who is praying behind him has to recite al-Faatihah even if the imam is reciting, according to the more correct of the two scholarly opinions.” (See Fataawa al-Shaykh Ibn Baaz, vol. 11, p. 221)

          The Standing Committee was asked a similar question and replied as follows:

          The correct scholarly opinion is that it is obligatory to recite al-Faatihah when praying alone and it is obligatory upon the imam and those whom he is leading both in prayers where Qur’aan is to be recited out loud and when it is to be recited silently, because of the soundness and specific nature of the texts which indicate that. The aayah (interpretation of the meaning):

          “So, when the Qur’aan is recited, listen to it, and be silent that you may receive mercy”

          [al-A’raaf 7:204] is general in meaning. The hadeeth, “When the Qur’aan is recited then listen attentively” is general and applies both to al-Faatihah and other soorahs. These two texts are general in meaning, and the following hadeeth refer to an exception to that rule:

          “There is no prayer for the one who does not recite the Opening of the Book.” Thus we may reconcile all the proven evidence. The hadeeth “The recitation of the imaam is the recitation of the one who is praying behind him” is da’eef (weak). It is not correct to say that the Ameen of the congregation to the imaam’s recitation of al-Faatihah takes the place of their own recitation. The differences of opinion among the scholars concerning this matter should not be taken as a means to hate one another, and to divide and turn our backs on one another. Rather you have to study the matter in more detail and find out more. If one of you is following a scholar who says that the one who is praying behind an imam has to recite al-Faatihah during prayers in which Qur’aan is to be recited out loud, and others are following a scholar who says that they must be silent and listen to the imam in prayers where Qur’aan is to be recited out loud, and that the imam’s recitation of al-Faatihah is sufficient, there is nothing wrong with that. There is no need for one group to denounce the other, or to hate one another because of that.

          They have to be open-minded about differences of opinion among the scholars, and about the reasons for that, and ask Allaah to guide them in matters concerning which there are differences of opinion as to what is correct, for He is the All-Hearing, Ever-Responsive. May Allaah bless our Prophet Muhammad.
          Sheikh Muhammed Salih Al-Munajjid

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