Q: Is it allowed for a sister to pray bare foot at home if she is with her husband and children?

Yes, according to Abu Ĥaniifah, the woman's foot below the ankle is not part of the ˆawrah.

Questions on married life

Question : When a person taking a bath, should he protect his ˆawrah (knee to navel) or not? - by wearing say short or underwear? For the shyness of Allah, and also some said for avoid jinns harm?

Answer: Scholars say it is Makruuh to take a bath with the ˆawrah uncovered. With regards to the harm of jinn, the Prophet Mohammad said if some one say "bismillaah" before taking off his clothes this would be a cover for him from jinn¹.

Question: can a husband and wife shower together while looking into both private part if there is no sexual need or desire?

Answer: It is allowed².

Question: If not in the shower, can a husband and wife look at each other's private parts without sexual desire?

Answer: It is allowed.

Question: If a woman got divorce, and had young kids, but her husband stopped paying, what is her legal right to seek for further help? Through efforts of court? Or any?

Answer: She complains to the Islamic judge, and he will decide.

Question: If the woman is angry with the father, and she did not want the kids to see the irresponsible father, can she stop his visits or the kids going to him? If the father may have bad things around that may effect the kids, such as a drinking problem, or having a girlfriend there, can she prohibit her kids to see their father or their father to see them?

Answer: She cannot prevent him from seeing them, but she can prevent him from entering her house.

Question: What is the father right under normal divorce (with normal relationship to his divorce wife) to visit his children in Islaam? How often? Or any time he has need or kids has the need to see the father?

Answer: Whenever he likes, but she can prevent him from entering her house. The father may take the children to live with him when the boy is 7 and the girl is 9.

Question: If the father want to see the kids but mother did not allow him, but he is doing his father duty ( paying for kids ) what's his right ? And if he took the decision to take kids without his wife agreement or notice, will that be sinful? And what possible result may he face?

Answer: The father may take the children to live with him when the boy is 7 and the girl is 9.

Question: Regarding adultery; some scholar said the ĥadiitħ for the death penalty is weak, what is the correct evidence to prove it?

Answer: If a person has had legitimate intercourse in a marriage with a Muslim, while he/she was also Muslim when that intercourse happened, and both were mukallaf; if adultery happens after that, even after a divorce, then the death penalty applies by the agreement of all scholars that count. This is because of the ĥadiitħ of a companion called Maaˆiz that was stoned to death by the Prophet. Maaˆiz had been previously married, and this ĥadiitħ is in Al-Bukħaariy (#6815, 6820, and 6825) and Muslim (#16 in the Book of Ĥuduud). There is also another ĥadiitħ in which the Prophet said that it is not allowed to kill a Muslim except in three cases, and he mentioned adultery as one of them. Whoever said that that the ĥadiitħ for death penalty is weak is not a scholar.

Question: Oral sex: scholars has different opinions about it? What is the correct saying? ĥalaal? ĥaraam? makruuh?or permissible? and what is the proof?

Answer: Scholars have said it is allowed, but those who said that semen is najis said that one avoids getting najis in the mouth. Those who considered it dirty, but not najis, said one must not swallow it. However, the mouth is an honored body part in Islam, and it is better to avoid this.

Question: If oral sex is halal, and the wife refused to do it, will she be sinful?

Answer: No, she is only sinful if she prevents him from intercourse.

Question: His ejection semen after oral sex is madĥi? If she knew there is possibility for her to swallow the madĥi, will she be sinful?

Answer: Madĥi comes before semen. It is not allowed to put it in the mouth because it is najis.

Question: If a person said he did not believe in all the 4 school of Fiqh - what is the judgment? There is a person that claims to believe only in Qur'aan, and does not believe in the 4 school of Fiqh. What is the judgment by saying that? Could you quote the Quran and sunnah to support their view?

Answer: It is an obligation to follow one of the 4 schools, because there is consensus about their soundness. A common person cannot determine what is a proof and what is not. Moreover, if we allow any person to deduce judgment from Qur'aan and Sunnah, we will have anarchy and the religion will be lost.

Do not bother yourself to try to convince a person who argues about this and is involved with people who take such a view. He/she will will never be convinced, and is interested in arguments for the sake of arguments.

1قال في المراقي يكره الإغتسال مع كشف العورة اه قلت الكراهة تنزيهية أما بالنسبة لأذى الجن ففي مجمع الزوائد (باب ما يقول عند الخلاء) (ج 1 / ص 205) : عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم ستر ما بين أعين الجن وعورات بني آدم إذا وضعوا ثيابهم أن يقولوا بسم الله. رواه الطبراني وفي الاوسط باسنادين أحدهما فيه سعيد ابن مسلمة الاموي ضعفه البخاري وغيره ووثقه ابن حبان وابن عدي وبقية رجاله موثقون.

2قال في المبسوط و تبيين الحقائق شرح كنز الدقائق : فَأَمَّا نَظَرُهُ إلَى زَوْجَتِهِ وَمَمْلُوكَتِهِ فَهُوَ حَلَالٌ مِنْ قَرْنِهَا إلَى قَدَمِهَا عَنْ شَهْوَةٍ أَوْ عَنْ غَيْرِ شَهْوَةٍ لِحَدِيثِ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ : غُضَّ بَصَرَك إلَّا عَنْ زَوْجَتِك وَأَمَتِك { وَقَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا : كُنْت أَغْتَسِلُ أَنَا وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ إنَاءٍ وَاحِدٍ وَكُنْت أَقُولُ بَقِّ لِي وَهُوَ يَقُولُ بَقِّ لِي } وَلَوْ لَمْ يَكُنْ النَّظَرُ مُبَاحًا مَا تَجَرَّدَ كُلُّ وَاحِدٍ مِنْهُمَا بَيْنَ يَدَيْ صَاحِبِهِ وَلِأَنَّ مَا فَوْقَ النَّظَرِ وَهُوَ الْمَسُّ وَالْغَشَيَانُ حَلَالٌ بَيْنَهُمَا قَالَ تَعَالَى { وَاَلَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ } الْآيَةُ إلَّا أَنَّ مَعَ هَذَا الْأَوْلَى أَنْ لَا يَنْظُرَ كُلُّ وَاحِدٍ مِنْهُمَا إلَى عَوْرَةِ صَاحِبِهِ لِحَدِيثِ { عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ : مَا رَأَيْت مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَا رَأَى مِنِّي مَعَ طُولِ صُحْبَتِي إيَّاهُ } وَقَالَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ { إذَا أَتَى أَحَدُكُمْ أَهْلَهُ فَلْيَسْتَتِرْ مَا اسْتَطَاعَ وَلَا يَتَجَرَّدَانِ تَجَرُّدَ الْعِيرِ } وَلِأَنَّ النَّظَرَ إلَى الْعَوْرَةِ يُورِثُ النِّسْيَانَ وَفِي شَمَائِلِ الصِّدِّيقِ رَضِيَ اللَّهُ عَنْهُ مَا نَظَرَ إلَى عَوْرَتِهِ قَطُّ وَلَا مَسَّهَا بِيَمِينِهِ فَإِذَا كَانَ هَذَا فِي عَوْرَةِ نَفْسِهِ فَمَا ظَنُّك فِي عَوْرَةِ الْغَيْرِ وَكَانَ ابْنُ عُمَرَ رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا يَقُولُ : الْأَوْلَى أَنْ يَنْظُرَ لِيَكُونَ أَبْلَغَ فِي تَحْصِيلِ مَعْنَى اللَّذَّةِ رُوِيَ عَنْ أَبِي يُوسُفَ رَحِمَهُ اللَّهُ فِي الْأَمَالِي قَالَ : سَأَلْت أَبَا حَنِيفَةَ رَحِمَهُ اللَّهُ عَنْ الرَّجُلِ يَمَسُّ فَرْجَ امْرَأَتِهِ أَوْ تَمَسُّ هِيَ فَرْجَهُ لِيَتَحَرَّكَ عَلَيْهَا هَلْ تَرَى بِذَلِكَ بَأْسًا ؟ قَالَ لَا ، أَرْجُو أَنْ يَعْظُمَ الْأَجْرُ قال في الغاية ( قَوْلُهُ : إلَّا أَنَّ الْأَوْلَى أَنْ لَا يَنْظُرَ ) أَيْ لِمَا رُوِيَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا { قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَرَ مِنِّي ، وَلَمْ أَرَ مِنْهُ } ، وَهَذَا مِنْ مَكَارِمِ الْأَخْلَاقِ فَلَا يَدُلُّ عَلَى تَحْرِيمِ النَّظَرِ لِمَا قُلْنَا . ا هـ غَايَةٌ .

Nikah done over the phone

Question: Nearly 2 years ago, I met someone over the internet and fall madly in love with him. I am now 19. In January this year, we decided to get our nikkah done over the phone. His big sister was a witness on his side, and My 15 year old brother along with my 13 year old sister. We both said "i * * accept you * * in front of these witness and in front of Allah subana thala as my wife/husband" ever since then we have considered ourselves married. I am now worried, as since then, although we havent had intercourse, my husband has touched, hugged, kissed and caressed me. Is this haram? Am i not married? Cant i re - marry him?

Answer: You are not married. You need to perform the marriage contract in front of 2 male, adult, muslim witnesses, or 2 women with one man. This cannot be done over the phone, because the witnesses need to see who is conducting the contract.

Re: eating meat from non-muslim supermarkets slaughtered in a non-islamic way

Question:

1.Is it halal to eat the meat (like chicken, cow , goath, etc and products that contain these meats) from non-muslim supermarkets slaughtered in a non-islamic way (without basmala) ?

Meat that has not been slaughtered islamically cannot be eaten, even in small amounts. To do so is an enormous sin. Saying bismillaah does not not change this.

Question:

2.Is it halal to eat fish from those supermarkets?

Yes, fish is allowed to eat, even if caught by a kafir, because it does not require slaughtering.

Modality of 4 Rakat Sunnat Ghair Mokkada

Question: This question relates to a 4 Rakat Sunnat Ghair Mokkada. I have seen
many poeple who do not recite durood (At Tahiyyatu and Allahumma Salli
and Allahumma Barik) in the second rakat of Sunnat Ghair Mokkada. They
perform the Sunnat Ghair - Mokkada just like the they perform the
Mokkada Sunnat. Following is the way I was told to do it. Could you
tell me if i am doing it correctly?
Rakat 1 - Subhanaka, Fatiha, A Surah, Bowing, Prostration (Two times)
Rakat 2 - Fatiha, A Surah, Bowing, Prostration (Two times), At
Tahiyyatu, Allahumma salli, Allahumma barik
Rakat 3 - Subhanaka, Fatiha, A Surah, Bowing, Prostration (Two times)
Rakat 4 - Fatiha, A Surah, Bowing, Prostration (Two times), At
Tahiyyatu, Allahumma salli, Allahumma barik, Rabb'ana Atina

Answer: That is correct, as you do it, but add "aˆuudħu billaahi min asħ-sħayţaani r-rajiim" before the Fatiĥah in the 1st and 3rd rakat.

Marital relations

Question: If you say talaq 3 times consecutively (within 5 seconds) to your wife, can you go back to her during her Hada period?

Answer: No, these are three divorces, you cannot even marry her again until she has been married to another person and had intercourse in that marriage.

Question: Is oral sex between a husband and wife allowed in Islam?

Answer: Only if one can avoid swallowing the fluids of the sexual organs.

Question: If you do not want to grant talaq to a wife but she wants talaq and she does not want to have sex with you for a year, can she ask for divorce on the ground of No-Sexual relationship for more than 4 months?

Answer: The husband has to agree for a divorce.

Reciting in the 3rd and 4th rakˆah

Question: do we recite a suat after surat fateh in the 3rd and 4th rakat of farz namaz?Many thanks in anticipation.

Answer: No, you only recite Al-Faatiĥah in the 3rd and 4th rakˆah of farđ (obligatory) prayers. In other prayers, such as witr or sunnah prayers, you add a suurah.

Ghusl and fasting

Question: in ramadan after intercourse a person can have fast bt the thing which confuses me is after having fast  when it is necessary to take bath as i know it is as early as possible bt a frend otherwise our fast is not right a frend of mine arguing with me that it is not necessary to take bath as early as possible as if we did'nt have the bath till aftari then our fast remaind the day bt i said that in this condiion we dont have right fast as it shuld be .can u plz help me to solve my confusion

waiting for reply anxiously

Answer: It is not necessary to have ghusl to fast. Ghusl is necessary for prayer, not fasting.

Re: Fiqh Question

Question: 

My question is in regards to alcohol in foods according to the Hanafi madhhab. Recently, my  mother purchased a chocolate brownie cake which contained ehtyl alcohol and propylene glycol. I was wondering if it would be permissible to consume since the cake has been baked. Or if it's haram regardless.

Answer: It is forbidden to eat this cake. 

Questions on ţahaarah, prayer and covering the ˆawrah

1- What's the ruling for eating halal food in plates / bowls/ pots used for cooking haram food in there?

Ĥanafiy Answer: They have to be cleaned in flowing water until all traces of najis filth are gone. If they have been washed in the kitchen sink, run some water from the tap over them before using them. If they have been cleaned in a dishwasher, then that should be sufficient if the water is changed 3 times or more (even if it was mixed with soap.) In the Shaafiˆiy school, however, if the najis is from a dog or a pig, then it must be washed 7 times, including one time with water mixed with soil.

2- Are my prayers valid for a Muslimah ( who follow Shafie mazhab) with her hand uncovered because running out of prayer time and don't have the clothes for praying (to cover her hands)

Sħaafiˆiy Answer: If you mean from below the wrist, yes, otherwise: no.

3- What's the ruling for hair colouring because of the chemicals used in the hair colour that make water don't go through the hair ( when making wudhu' or ghusl)

Ĥanafiy Answer: I one uses something that actually prevents the water from reaching the hair, then this prevents wuduu and ghusl. This is not the case, however, with normal hair coloring.

4- Is red / white wine vinegar" / "rice wine" etc halal? How about those things found / mixed in food ingredients such as bread , crab stick etc?

Ĥanafiy Answer: As long as there is no alcohol present, or other najis substances in the ingredients, it is halaal. Note that seafood other than fish is not halaal in the Ĥanafiy school, but the other 3 schools allow it.

5- What I understand , anything that comes in contact with dogs (its hair or saliva), needs to be washed 7 times. My husband's mother has dogs. What should me and my husband do every time we go to visit her? Because it's important for a son (even after he becomes a Muslim) to have a good relationship with his mother regardless of her religion Or we just can't be bothered to visit her?

Ĥanafiy Answer: The dog saliva and sweat is najis, but there is no need to wash with soil except according to Asħ-Sħaafiˆiy. If you come in contact with a dry dog, this does not transfer any najis to you. Only if it is wet, because its sweat is najis, or if it licks, because its saliva is najis.

6- When is the valid time to say niyyah (intention) for fasting ( Ramadhan, qadha' and nazr )?

Ĥanafiy Answer: in Ramađaan before half the time of fasting has passed, but in qađaa' or nadħr, only before fasting time starts. Asħ-Sħaafiˆiy says one must make the intention of fasting before fasting time starts even in Ramađaan.

7- Who is in my husband's family when I shake hand with them and etc will break my wudhu'? Is my wudhu' valid when I touch my mother in law, my female in laws, my father in law, my husband's uncles?

Sħaafiˆiy Answer: Shaking hands with a non-maĥram of the opposite gender that has reached an age when a normal person might find him/her attractive breaks one's wuđuu. This would apply to your husband's uncles and brothers (if any), but not his father. In front of these you are not allowed to show more than you hands below the wrist, and your face, and it is sinful to shake hands with them.

8-My relative takes medications to thin the blood because of health conditions,what if I find some old dry blood traces on clothes, sheets etc. I've tried washing the blood from the clothes used for prayer. Is it najis for the blood's on the sheet that's hard for me to wash it off?

Ĥanafiy Answer: If you have washed it several times in different waters, or with flowing water, and some trace of color remains that will not go away with using water alone (but would need soap or chemicals), then this is excused.

Marriage without witnesses

Question:
In hanafi fiqh; without witness does defective nikkah exist and if it exists can couple re marry  or do nikkah again after the seperation in defective nikkah?

Answer:
There is no marriage contract without witnesses.

Zakaat on money

Question:
I invested 1000$ on 1st of Muharram of a year, on the 1st of Ramadan of the same year I got profit of 20$ from that 1000$, so what would be my calculation of jakah on the next year  of 1st Muharram, on the basis of 1000$ or 1020$?

Answer:
You need to sum up all the cash and properties intended for trade you have minus any outstanding debts. The sum of this is the basis for Zakaat. It does not matter if you have invested it or not. Once you have a nişaab, which is about 85 grams of gold or 595 grams of silver in value, then you wait for a year. If you still have the value of a nişaab, then you should pay 2.5% of what you have at that moment in Zakaat.

Re: al Makki

Question:

Are Ibn Hajar Al Makki and Ibn Hajar Haythami al Makki and al Haythami (author of Majma al Zawaid) the same person? And all three Shafis?

 

Answer: Ibn Hajar Al Makki and Ibn Hajar Haytamy are the same person, and it is Haytamiy, not Haythamiy. The other person is Nuuru-d-Diin Al-Haythamiy and is a different person. Both are Shaafiˆiys.

Ĥadiitħ of the blind man, how did the majority interpratate it?

Question:

Please tell me how (commentators of Hadith) have interpretated this Hadith;

 
THE HADITH OF THE BLIND MAN

حدثنا محمود بن غيلان حدثنا عثمان بن عمر حدثنا شعبة عن أبي جعفر عن عمارة بن خزيمة بن ثابت عن عثمان بن حنيف أن رجلا ضرير البصر أتى النبي صلى الله عليه وسلم فقال ادع الله أن يعافيني قال إن شئت دعوت وإن شئت صبرت فهو خير لك قال فادعه قال فأمره أن يتوضأ فيحسن وضوءه ويدعو بهذا الدعاء اللهم إني أسألك وأتوجه إليك بنبيك محمد نبي الرحمة إني توجهت بك إلى ربي في حاجتي هذه لتقضى لي اللهم فشفعه في

Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (Allah bless him and give him peace) and said,

"I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (Allah bless him and grant him peace) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:

"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me"]."

The Prophet (Allah bless him and give him peace) added, "And if there is some need, do the same." (in a narration of Tabarani probably)

Answer:
All of the reliable scholars of Islam say that this supplication can be made, just like that blind man did. Objections to that, in contradiction with consensus, was innovated by a deviant influenced by greekish pagan philosophy in the 8th century after the Hijrah only. Such objections should receive no attention.

Abu Adam

Medical Insurance

Question: I am a convert to Islam. I want to know what is the ruling in Islam with regards to going for Medical Insurance. Please clarify.

 

Answer:

Assalaamu^alaykum,

 

I am glad to hear that you have taken this step and embraced Islam. I myself converted to Islam years ago. One of the basic beliefs of Muslims is that Allaah is the Creator of everything, including benefit and harm. This is because nothing can happen without His knowledge and nothing can overpower His Will. It is the only rational belief then, to believe that everything happens according to His Will.

 

In light of that, Muslims are required to rely on Allaah for their needs, and remain firm in knowledge that no one can escape the harm that He has willed, or prevent the benefit that He has specified for a creation. Insurance of any kind is very much contrary to this obligation of relying on Allaah, rather than on worldly promises.

 

One of the wisdoms in insurance being prohibited in Islam then, is that engaging in it prevents one from truly relying on Allaah. There are also other wisdoms that can be understood with some pondering.

 

In any case, with regards to the verdict. It is strictly prohibited to buy insurance in Islam, whether it is for healh or anything else. This is because buying and selling risk is not allowed by consensus of reliable scholars. Bying insurance is buying risk, because you are buying an unknown amount to be delivered at an unknown time in the future. It also involves the contractual condition that you will pay a certain amount of money now in order to get paid more back of the same kind of money if the future accident should require it. This is what is called ribaa in Islam, because it is like interest on loans, and is one of the greatest sins. Hope that helps.

 

Abu Adam

Wiping the neck

Question:

I found the follwing in a article (please tell me whether its true or not what is said in the sources):

 

Wiping the neck during Wudhu is another Bidah

As evidence we have relied on the following Sunni works:

1. Fathul Qadeer, Sharh Hidaya Volume 1 page 31, Dhikr Wudhu

2. au Jaza al Masalik fee Sharh Muwatta Imam Malik Volume 1 page 34

3. Fatawa Qadhi Khan Volume 1 page 17 Dhikr Wudhu

4. Nayl al Authar Volume 1 page 193 Dhikr Wudhu

5. Meezan al Kubra page 228

Fathul Qadeer:

"To wipe one's neck during Wudhu is an act of Bidah"

au Jaza al Masalik

There is no Hadeeth to evidence the wiping of the neck, which is why such an act is

Bidah

Nayl al Authar

"Wiping the neck during Wudhu is neither Wajib nor is it a Sunnah"

Answer: In the Ĥanafiy school wiping the back of the neck is mustahabb, but wiping the front, i.e. the throat is a bidˆah, and thus makruuh.

Re: [fiqh-hanafi:1] halal and haram

Question:

Although the scholars in their majority have said that seafood is allowed as long as it is considered fish, there is a difference of opinion regarding prawns, shrimps etc. I have been approached by a person who said that hanafis are not allowed to eat prawns. is this true?

Answer:
Some scholars considered all seafood halal, since it is mentioned in Qur'aan that the sea's harvest is halal [Suurah Al-Maa'idah 96].

According to Ĥanafiys this is not absolute, but restricted by:
Suurah al-'a3raaf 157 which says we cannot eat kħabaa'itħ, which could perhaps be translated as "vile things". They interpreted this in terms of aquatic animals as "other than fish" (samak). Also, the Prophet (may Allah raise his rank) forbade killing frogs (Ahmad, Al-Bayhaqiy, Abuu Daawuud, etc.), so its forbidden to eat it. Frogs are aquatic animals, and this shows that not all aquatic animals can be eaten. Moreover, he forbade eating what has not been slaughtered except fish and locust (Ahmad, Shaafi3i, Ibn Maajah). Thus aquatic animals other than fish are not allowed to eat - although they are not najis. Non-Hanafiys attacked the above ĥadiitħs; it comes back to the methodological questions of when it is allowed to go by a ĥadiith that has some weaknesses. Ĥanafiys consider ĥadiitħs that have been deemed acceptable by at least one major Hadiitħ Master (Ĥaafiţĥ), as acceptable, provided that the Ĥaafiţĥ is not considered to be easy going in his criticism of narrators. Al-Tirmidħiy is considered easy going, for example, and so is Al-Haakim in his Al-Mustadrak.

Note that a "Ĥanafiy" is a person who has deep and wide knowledge of the school and its evidences. I.e. someone who is convinced that his school is the most likely to be correct. People who are not at that level are simply required to follow a mujtahid, and most of them allowed all seafood, such as shrimp, crab and oyster. 

Question:

2) In sahih muslim i have read that the noble prophet, may Allah raise his rank, said that the use of khamr (a form of alcohol) is not permissible to make vinegar. having considered this the issue of spirit vinegar confuses me. Spirit Vinegar is made by using alcohol to start with and during the process there is a doubt that there is some residual alcohol left. If this is the case then would this form of vinegar as well as any form that used alcoholic drink to start with be considered haram? some scholars have stated that all types of vinegar are permissible. please clarify

Answer:
Vinegar is Ĥalaal, permissible to buy, sell and consume. I don't know of any scholarly disagreement on this issue, except that Al-Sħaafiˆiy had some reservations regarding vinegar that has been made by adding something to wine to make it turn into vinegar.

Question:

3) When a husband and wife have sexual relations, the ejaculated fluid remains inside the wife sometimes for a few hours. during this time is she considered clean (once she has had the obligatory bath)? When she has had the obligatory bath and the fluid is then discharged does she then need to have another bath to cleanse herself?

Answer: If she had an orgasm then she has to repeat the ghusl and the prayer, because the semen will be a mix of his and her semen. If she did not have an orgasm, then it is his semen, not hers, so there is no need to repeat anything.

Question:

4) Could you please clarify the situation regarding the correct pronounciation of the Qur'an during salaat. if the recitation is incorrect will this affect the validity of the salaat. I have been to a few different mosques and have noticed that during the last portion of surah fatiha the imam's either pronounce as

"ghairil maghdhubi alaihim waladh-dhwaaalleen"

or

"ghairil maghzubi alaihim walaz-zwaaalleen"

which of these is correct?  

Answer: I do not fully understand the transcription used above, but there is no "w" sound in "đaalleen". Also if you mean by z in zwaaalleen, the sound z as in "zenith" then this is wrong. Pronouncing "đaalleen" with a w or z as in zenith would invalidate the prayer, because these words are not in the Qur'aan.

Question:

if one stands behind an imam who recites incorrectly is that person's salaat accepted?

Answer: It is invalid if the imam pronounces words that are not in the Quran or that changed the meaning of the Quraan.
 

Re: [fiqh-hanafi:2] Using Fragrance in Ahraam and Halaq in Jeddah

Question:

1. A person used Fragrance (perfume) on his Ahraam for ^Umrah. But later (after coming back from ^Umrah), learnt that it is forbidden to use perfume once in Ahraam. What he should do now?

Answer: He must slaughter a sheep for each separate time he put perfume while in iĥraam. The slaughtering must be made in the Haram area in Makkah, by the person himself, or someone he has appointed to do it for him.

Question:

2. The same person on another occasion after ^Umrah went to Jeddah with Ahraam and got his haircut, then got Halaal (changed his Ahraam). Is this allowed or he should have got his hair cut within the Haram area? If he was incorrect, how to compensate for it?

Answer: He must slaughter a sheep for having cut his hair outside the Ĥaram area. The slaughtering must be made in the Haram area in Makkah, by the person himself, or someone he has appointed to do it for him.

Re: Islam Q

Question:

I was wondering what is the ruling on someone who leaves the Salat? What I'm curious about is that I know many Muslims, including family who have Imaan and are Muslim, believe in Allah, but they never observe the salat. They wouldn't be considered kaffirs, would they?

Answer:
It is not blasphemy if they believe it is a duty. However, if they scoff at it or make fun of it, or shows disrespect to it in any way, then they are not Muslims. This is by consensus. Moreover, many scholars, such as Ahmad ibn Hanbal and some Shaafiˆiys considered leaving one of the 5 prayers out of laziness to be blasphemy ( i.e. even without showing disrespect). This is in disagreement with Abuu Ĥaniifah and the majority of scholars.

Witr questions

Question: :

1. A brother told me that we must recite the last three Suurah of the Qur'aan: Al-Ikħlaaş, Al-Falaq, Al-Naas in the 3th rakˆah of Witr, Does this have an origin?

 

2. Also this brother told me that after the Takbiir for Qunuuţ in the 3th rakˆahs of Witr we must not fold hands but raise them like in duˆaa' and leave them them like that for the duration of the Qunuuţ duˆaa'. He told me that this was related from Abuu Ĥaniifah by his student Abuu Yuusuf (recorded in Al-Ĥaşkafiy, Ibn ˆAabidiin) Is this true?

Answer:
1. You can recite any Suurah after Al-Faatiĥah in all three rakˆahs of Witr Prayer.
2. The Madħhab is to put one's hands like when reciting Al-Faatiĥah in the Prayer. Raising the hands as in duˆaa' is the saying of Abuu Yuusuf and is not the Madħhab.

Re: non verbally dua

Question:

Is it aloud to make the duaa made in various timings (like after salat and other times both with raised hands and without) non verbally i.e. formulating the wished dua (or the authentic duaas from quran and hadith) in ones hearth and saying it in mind and not saying it with tongue.

 

And is this also aloud inside salah (like reading the duaas in tashahhud, sajdah etc)

Answer:
You cannot make dua only in your heart if the dua is prescribed as being stated by the tongue, such as those inside the prayer. They must be loud enough to hear yourself (under normal circumstances of noise and hearing ability). However, if you just want to ask Allah for something, as it occurs to you, you can to this in the heart alone.

Re: Al-Hadiyya al-alaiyya

Question:

what kind book is Al-Hadiyya al-alaiyya of Ibn Abidin son Allaaddin. 

Is it a book with proofs or only a manual of verdicts?

Answer:
It is a textbook for children in fiqh. Its focus is on verdicts.

Re: position of the fingers

Question:

I ask this because i some different pratices;

The first practice i noticed by many people is that:

They raise their indexfinger at ''LAA'' and drop it at ''ILL ALLAH" without making a circle.

The second practice which i saw some people do is that:

On reaching the Shahadah (allaa) they form a circle with the thumb and middle finger and lift the index finger of the right hand and at (illaa) drop it onto the thigh while straightening the hand out immidiatly.

The thirt practice which i saw a very few do is that:

On reaching the Shahadah (allaa) they form a circle with the thumb and middle finger and lift the index finger of the right hand and at (illaa) drop it onto the thigh and maintain the circle and lowered indexfinger (which is still indicating to the qibla) to just before the taslim in prayer.

Please can you give me detailed info about this and tell me what Mulla Ali Qari and Ibn Abidin have stated in their treatises about pointing the indexfinger.

Answer: They both favor the third practice. This is based on what Ibn Aabidiin states in his Haashiyah, and Al-Qaariy in his Sharh Al-Muwatta. Ibn Aabidiin does not mention when to flatten the fist. What is apparent from what Al-Qaariy says is to keep it until after the salaam.

Re: saying: Bi hurmati

Question:

Is it aloud to say in duaa:

"by the sanctity/honor of so-and-so in Your presence" (bi-hurmati / bi-jàhi fulàn).

Like saying ''Bi hurmati nabiyyina Muhammad'' or ''Bi hurmati al Quran''

Are these wording allowed in duaa, please clarify whether these words are proven from hadeeth.

Answer:
It is not allowed to say that someone is in Allah's presence. Presence is a word referring to a place and Allah is not in a place. As for the Arabic "bi hurmati", yes, this is allowed, it could be translated as "by the sanctity of". As for hadith, there is the well known authentic hadith of the blind person which states to say, "bi nabiyyika", which means "by Your Prophet."

Re: sifat question

Question:

Some Ash'aris like Ibn Khafif attribute a Yad to Allah.  He says in al-Aqida al-Sahiha:

I agree that they did not intend by it the literal meaning in the sense of limb that comes first to mind.

But, if some word is mentioned mudaaf to Allah it is not necessarily an attribute and the reason we know this is because of its meaning. Like the case of Naaqat Allah which we say is not an attribute of Allah.

Now bearing that in mind, I presume one can only Attribute a Yad to Allah, if he knows what Yad means. If one does not know what Yad means, then how could he say it is an attribute of Allah, for Yad Allah could easily be the second type of mudaf, like Kab'at Allah?

Answer:

According to Al-Aamidi, in Abkaar Al-Afkaar, the fact that creating Adam is done with Yad as the Aayah states rules out possibilities of Yad meaning here anything other than an attribute of Allah, and he says that there is no undisputable proof to that it does not simply mean the attribute of power.  He adds that the fact that the word is in dual form doesn't matter since Arabs do use such a word both in singular and dual forms to mean power.

He also gives an answer to those who object to this interpretation and argue that saying that it means power makes the statement applicable to all the other creations and doesn't give Adam any special rank. He says that Adam's rank is signified as special by having this statement referring to him in the Quran, even if it, strictly speaking, holds true for other creations as well.

Re: sunnah prayers related to jumuah prayer.

Question:

 I thought always that there are 4 rakats sunnah before and 4 rakats sunnah after the Jumuah prayer. 

Now recently a brother said to me that we must pray 6 rakat sunnah prayer after Jumuah

Answer: 6 rakaat is the saying of Abu Yusuf, not Abu Hanifa.

Question:

It is the practice of many people to pray after the 4 rakat sunnah of jumuah, the zuhr-i ahir prayer (that days zuhr) as a precaution if Jumuah is not valid, and therafter a 2 rakat qaza of missed fajr.

Answer: It is a sunnah to pray Thuhr afterwards if there is a chance that another Jumu^ah prayer in the same city preceded the one oneself participated in. That is, the takbiirah of the Imam preceded. One would only pray Fajr Qadaa if one had missed it. Moreover, praying precautionary Thuhr before the Qadaa of Fajr is invalid in the Hanafi school. One must pray Qadaa first, then the prayer of the time one is in - unless one fears missing it due to lack of time.

A woman who is giving breast milk to her baby, does she need to fast?

Question:

A woman who is giving breast milk to her baby, does she need to fast?

Answer:
If she seriously fears for herself or the baby, she can break fast and make it up later.

Re: tasbihat, dhikr and dua after fard or sunnah?

Question:

 When do i need to read my after salah supplications and invocations in the case when there is a established sunnah prayer after the fard prayer to be prayed like in the case of salatul maghrib? Do i need to read those supplications and invocations after the 3 rakat fard, or after completing the whole magrib prayer (i.e. after the 2 rakat sunnah muakkadah of magrib)? Someone said that Ibn Abidin and Tahtawi said so in their books that delaying a sunnah after fard for making tasbihat, dhikr and dua would be Makruh. But i didnt find any proof from ahadith for this. Rather all the hadeeth what i found in this case all indicate to do the Tasbihat and Dhikr and Dua after fard prayers: Even in one hadeeth it says:

 

Abu Amama (R.A.) narrates from Prophet Mohammad ( S.A.W.) that he Prophet Mohammad (S.A.W.) was asked which dua has the greatest acceptance. To this, he replied that the dua recited in the latter part of the night (Tahajjud time) and after the fard Salaat.
(Tirmidhi)

 

 

Please give me answer as soon as possible, im a little bit confused.

Answer: After the fard prayer means after the Sunnah Raatibah that comes are attached to these prayers. This is because Muslim narrated that Aa'ishah said that the Prophet -may Allaah raise his rank- only sat for the amount of the saying "Astaghfirullah, Astaghfirullah, Astaghfirullah. Allaahumma anta Al-Salaam wa minka Al-Salaam Tabaarakta Yaa Dhaa-l-Jalaali Wa Al-Ikraam."

Re: the word sayyiduna

Question:

I wanted to ask whether the word ''sayyiduna'' has come through hadeeths of durood.As i see many duroods with this word.

Would it be a innovation to add such a word even the meaning is good?

Answer:  You can name the Prophet -may Allaah raise his rank, because he called his grandchild "Sayyid".

Re: dua not from sunnah

Question:

I found this answer on reciting a duaa which is not narrated from sunnah;

We should point out here that many of those whose needs are met when they call upon Allaah (du'aa') or recite such verses, have their needs met because of the humility and need for Allaah that they feel in their hearts, and their sincere turning to Him, not because of the du'aa' that they recited or the du'aa' that they offered beside a grave, and so on.

Shaykh al-Islam Ibn Taymiyah said:

 

The reason why the needs of some of those who offered haraam du'aa's are  met is that one of them may be in desperate need, such that even if a mushrik were in that state, praying beside an idol, he would receive a response, because of his sincere turning to Allaah,

Iqtida' al-Siraat al-Mustaqeem (2/698, 700)

Is this correct?

Answer:
It is self contradictory to say that a mushrik turns sincerely to Allah. Only a mad person would say such a thing.

Weak hadeeth on 4 rak^aat before Jumu^ah Prayer

Question:

I Heard that this hadeeth is extremely weak, and that Nawawi in Hulasa said that 4 weak narrators where together in this hadeeth:

 

Atiyya: Weak bij conencus

Hadjjaas Mudalhis, Muabbashir bin Ubayd: Liars

Bakiyya Ibn Walid: A Mudallis

 

Abdullah Ibn Abbas (Allah have mercy on him), related that, 'The Messenger of Allah (Allah bless him and give him peace) used to pray four rakats before Jumu`ah without separating between them at all.' (narrated in Ibn Majah)

 

Is this true?

Answer: Yes, the many authors state this. However, Al-Haafith Al-^Iraaqiy stated that the hadith has been narrated with an acceptable chain of narrators.

Re: imam changing place afer fard prayer

Question:

  Must the imam change place after the fard prayer if he wants to pray the sunnah? Please give dalil

Answer:

It is Makruuh for him to pray in the same place, because the Prophet ordered to move a little from the place of the Fard. This is more important for the Imam to avoid confusion as to what prayer he is in, but also encouraged for followers.

Re: prayer beads

Question:

Shouldn't we avoid the use prayer beads as the Christians also use a similar prayer beads in the church?

Answer:
No, because great early Muslims also used them. It is mentioned in hadith that a companion used pebbles to count remembrances in front of the Prophet, and he did not forbid it. It is therefore not counted as imitating Christians.

Re: photos

Question:

Is taking photos with a camera haraam or allowed?

Answer:
The Hanafi scholars in Damascus allow photography, unlike painting or drawing images of live beings.

Regarding the Attributes of Allah

A Faqir asked:

shaikh, one of the most common attacks of the pseudo-salafis upon the ash'aris in the West is that they say ash'aris are mu'attila because they affirm only some attributes and reject others which does not agree with their intellect.

they say that if we can accept 'as-sam' and 'al-basar' as "literal" attributes of Allah's Essence bila kayf then what is stopping us from accepting 'wajh', 'yad/yadain', and 'ayn', for example, as being "literal" attributes of Allah's Essence bila kayf. Why not accept them literally bila kayf like we do Irada, sam', basar instead of making ta'wil? How do we answer this ya shaikh?

Answer and comment:
First of all, that does "literal bi laa kayf" mean? This appears self contradictory.

Ash^ariys do not deny any attribute of Allah that has been unequivocally verified as His by the Quran or sound Hadiiths. What the Ash^ariys do not accept is to understand the words referring to Allah's attribute as having the meaning of things that are created. That is, location, direction, weight, volume, length, width, starting, stopping or changing. This is not denial of attributes except according to someone who believes Allah has such attributes. The one that believes that is a Kaafir by the agreement of Abu Hanifa, Maalik, Al-Shaafi^iy and Ahmad.

We do accept to say "yad bilaa kayf". as long as it is understood that there is no kayf, NOT that there is an unknown kayf. Making ta'wiil is only needed if it is to protect people from believing that Allah has limbs. We have not said that one MUST make ta'wiil. The ta'wiil is made to settle doubts and confusion that presents a danger to people's faith. It is to show that phrases that some are mislead by have an acceptable meaning according to the Arabic language. This has been done by virtually all scholars, even Ahmad ibn Hanbal, so what is the problem?

A Faqir asked:

Let me give you another example ya shaikh. Some Wahabis recently translated as statement from imam adh-dhahabi as follows:

"Why do you say: 'A hand in reality is this bodily limb'? Rather, a 'hand' is homonym, and it is in accordance with, and of the same category of what it is attributed to ..... If it were that of which neither there is a like, nor it is a body, the hand would also be that of which neither there is a like, nor it is a body"

Answer and comment: There is nothing that Ash^ariys would disagree with here, except that I cannot see the use of it. Why is he saying "why do you say.."? Is he addressing the anthropomorphists or the Ash^ariys? If the latter, then he is contradicting himself.

A Faqir asked:

He (Al-Dhahabiy) also says: "If it is said: 'In its conventional usage, a hand only refers to the limb that we all know of' We would say in reply: Similarly, in conventional usage, knowledge, hearing and seeing are only accidents that subsist in bodies. Where, then, is the difference?" What would be the reply to this issue ya shaikh?

Comment: This is very silly. While words like knowledge, hearing and seeing can refer to events in bodies, this is not what immediately comes to mind when you hear such words. This is very different from words like Yad, Wajh, etc. because what comes immediately to mind when hearing such words are bodily attributes.

Re: masah over socks

Question: What is the proof that socks allowed for wiping must be solid enough stand by themselves without support, up to the level above the ancle, if left on the floor like shoes?

Answer : What is the proof that they don't? This is the real question. The original order of the Quran is that the feet must be washed. Then it was established that wiping the khuff is allowed by narrations from some 70 companions. Socks are only mentioned in some hadiths describing actions, and are not sayings. There is no hadith saying "wipe on your socks!" that can be generalized. This means that one must take care to ensure that the same circumstances are met, because actions cannot be generalized. At that time (1) they did not have thin socks (2) and their socks were used for travel. Moreover, there is no hardship in removing thin socks. Thin socks are therefore different from several angles, and there is no proof that wiping a this sock is a subsitute for the Quranic order of washing the feet, which must be met.

Interpretation of words refering to Allah's attributes

Question: According to the translator of Fiqh al Akbar, Imam Abu Hanifa writes this passage (Abu Adam: beware that the translation below is weak and dangerously misleading. It is not allowed to translate literally the words refering to Allah's attributes in Arabic that are not obvious in meaning, such as translating "yad" as "hand", etc. This is because the apparent meaning of "hand" is a limb, and it is blasphemy to believe that Allah has limbs. See the answer below for more detail ):

"It cannot be said that His Hand represents His power or His bestowal of bounty, because such an interpretation would require a negation of an attribute."

The question is: Imam Abu Hanifa clearly here states that it cannot be said that His hand represents His power or His bestowal of bounty. So why the Maturidiyyah still say that ''hand'' means ''power''? This goes against the statement of Abu Hanifa, i.e. this is a big contradiction. Can you exlain this contradiction?

Answer: First of all this kind of translation is the work of an irresponsible deviant. How can he translate the arabic "yad" as "hand" in this context, when Abu Hanifa does not accept providing an interpretation? In fact, a couple of pages later he explicitly states that it is not allowed to translate "yad" into Persian, even if if you state immediately after it: "without a modality."

Moreover, the translator's saying "of unknowable modality," is not what it says in Arabic. It says: "without a modality." This is very different. Modality, as stated in Princeton University's Wordnet means: "how something is done or how it happens". According to this definition it is kufr to say about an attribute of Allah that it is of "unknowable modality", because this implies that it does have one, it is just that we do not know it.

The expression translated is "bilaa kayf". Literally it means: "without a how". It does not mean that the how is unknown. It means that there is no how. That is, Allah attributes are not something that has spatial, physical or temporal aspects, ie. shape, form, mode and the like. This is because such aspects are aspects of created attributes. Such attributes need specification, because they have many possible modes, such as: what kind of shape? How tall?  How wide?, How fast? How far? In what direction? At what time? etc. This means that these attributes need a creator to specify them, and cannot be eternal.

Back to your question.... Note that the reason why Abu Hanifa says what he says about "yad" is that saying it means "power" or "bestowal of bounty" does not fit the context it is mentioned in all places. Many of the later followers of Abu Hanifa were compelled to specify interpretations for words that are used to refer to attributes, but do not have an obvious and befitting meaning. One of them is "yad". This compulsion came from the appearance of much deviation and confusion caused by hypocrates, deviants and other enemies of the religion. This meant it was no longer sufficient to say "without modality". It had to be made more clear that these words do not have any sense of their apparent meaning in order to remove doubts and concerns among the general public. So although it is preferred not to specify a meaning, having people falling in kufr is much worse than going ahead with providing acceptable interpretations.

For this reason one finds many scholars doing this. Even Ahmad ibn Hanbal, the most conservative of the four imams did this. He said that "Jaa' Rabbuka", which is translated by blasphemers as. "Allah came", means that Allah's orders came. This saying of his was narrated with a sound chain by Al-Bayhaqiy.

The need for providing acceptable interpretations is especially pressing today, because people are very ignorant and there is big propaganda for the blasphemous beliefs of anthropomorphism. Almost all the money for religious propagation is in the hands of anthropomorphists or those that try to please them.

 

As a sidenote you should know that when it comes to translating words that refer to Allah's attributes, such as ridaa, ghadab, yad, etc. which's literal meaning do not befit the Creator, there is consensus that this cannot be done if the translation is misleading. Almost all authors today commit a big mistake in this area. In Al-Fiqh Al-Akbar itself you will find that Abu Hanifa does not allow that translation of the Arabic "yad", translated by the careless translator as "hand", at all to Persian. He did allow translating some other words, provided that one stated "without a how" with it. At his time, and in Persian, he felt that this was enough to avoid misunderstandings, except in the case of "yad".

Know that the following are the conditions that must be made for translation of Allah's attributes to another language than Arabic:

1.It must be equivalent to an Arabic expression that is permitted to use.
 

For example we do not say that Allah has a "mind" or use the words "intelligent" or "rational" as attributes for Him, because there are no revealed text to indicate the permission.

2.It must have the same meaning as the Arabic expression in the context that it is being used.
 

For example, we should not use the word "anger" as a translation of the word "ghadab" in Arabic, because "anger" is an emotional reaction in English, and is not used otherwise. Emotions are changing states of being, and it is impossible that Allah should change, just as it is impossible that he should react, because reacting is a sign of need. Rather one should translate the meaning of "ghadab" when referring to Allah, which is that the one that has Allah's "ghadab" against him is someone that Allah has willed punishment for.
 

Likewise one must not use the intransitive verb "pleased" for Allah as a translation for "radiya" in Arabic, because the expression "to be pleased" is an emotional reaction. Instead one should use the word reward, which is what the verb radiya means when referring to Allah in Arabic.

3.It must not be confusing or misleading so that a listener or reader may think it means something that is not befitting of the Creator.

 
For example, a word like "wrath" is closer to "ghadab" in Arabic when referring to Allah, than "anger". This is because wrath can mean "punishment." Accordingly, the expression "God's Wrath", could mean: "God's Punishment." There is still, however, the fear of it being misunderstood to mean an emotional state. For that reason, it is safer to use the word "punishment" for the Arabic "ghadab", than wrath.
 

Note that while there are expressions in Quran and Ĥadith that can be easily misunderstood, we are not allowed to come up with misleading expressions of our own.

4.It must not give a sense of being improper or impolite.
 

For example, we do not use an expression like "the Creator of ugliness" in an absolutely way. This is despite the fact that its permission is included in the permission to say "the Creator of All Things". The reason is that it shows poor etiquette when uttered in an absolute way.

5.It must carry a sense of awe and glorification. For example we do not use the word "planter", even though the verb "to plant" is used in Arabic, because the former lacks the sense of awe and glorification.
 

The origin of the above rules is that one cannot say anything about Allah for which there is no permission. The permission is achieved by having a revealed text. The words that refer to attributes in Arabic that some people understand wrongly have permission, but translated words do not. One cannot translate these in a way that does not comply to the above 5 rules, because without these being met, one is saying something about Allah according to what one likes or thinks only, this is either haraam or kufr, not less.

Abu Adam

Re: masah over socks

Question: Is it according to Abu Hanifa and his 2 students Abu Yusuf and Imam Muhammad permissible and valid to wipe over socks (whether they are leather or other material) if they are such that they dont absorb the water? ("absorb" here refers to "immediate absorption") I this is the case: If i have cotton socks and when i do masah over them the water doesnt reach my feetskin immidiatly then is it valid?

Answer: Not only waterproof. They must stand by themselves without support, up to the level above the ancle, if left on the floor like shoes. I.e. "socks" here means shoes made from cloth more or less. Like the shoes that are made from felted whool.

Re: 60 days fasting

Question: What is the proof from Quran or Hadeeth that one must fast 60 days kaffarah if one breaks his fasting? I heard a Imam on TV say that there is no proof from Quran or Hadeeth to support this.

Answer: The atonement is due if the breech of the fast was complete without any mitigating circumstances. In support of this, Al-Bukhaariy related what means that a man came to Prophet Muhammad during Ramadan and said, "O Messenger of Allah, I have been destroyed!" upon which the Prophet –may Allah raise his rank- asked what was the matter and the man said, "I made intercourse with my wife while fasting". The Prophet asked whether he could find a slave to free, but he answered, "No," upon which the Prophet asked, "then are you able to fast two consecutive months?" but again the man, said, "No." The Messenger of Allah then asked what means, "Can you find what feeds sixty poor people?" but the man answered, "No," once again. Upon that the Prophet –may Allah raise his rank-  remained silent for a moment, and in the meantime someone brought him a large vessel with dates. He said, "Where is the one asking?" The man answered, "I <am here>!" The Prophet said, "Take these and give them as alms <sadaqah>!" etc.  

Posision of Hands in Qnut

Question: In the takbir for qunut in witr it is said one should raise his hands in the
manner as raising for dua (thus not like when starting prayer) and reading in this position the qunut.(keeping the hands raised) Is this correct?

Answer: In the Hanafi school one puts one's hands during qunut as one does when reading faatihah: Righ over left below the navel.

Re: the rakaat of nafila

Question: According to Abu Hanifa how many rakat nafila can you pray with one taslim?

Answer: It is makruuh to pray more than 4 rak^ahs with one tasliim.

Re: Bravenet Form Processor Fiqh Q&A

Question:  Do you have to make wudu over if you have alot of mucus(Snot) in your noise and you blow it out?
 

Answer: No.

Re: Bravenet Form Processor Fiqh Q&A

Question: If one's saliva becomes thick while fasting, does it break fast to swallow it?  What if you cough up phlegm and swallow it?  What if you have chronic mucous in your throat, does swallowing it break fast?  Lastly, if mucous flows down the back of your throat persistently, do you have to constantly intercept it and spit it out, or can you swallow it?

Answer: It does not break the fast to swallow spit or phlegm as long as it was not from outside the mouth. As long as it remained in the mouth and was swallowed, it does not harm the fast. If someone had spit outside the mouth, then brought it into the mouth and swallowed it, however, it would break the fast, like any other substance from outside the mouth.

Zakaat on jewelry and bank deposits.

Question : I have some gold ornaments that are less then nisab, and I have some money deposited in a bank, it is also less then nisab, but in value, together they exceeds nisab. Do I have to pay zakah?

Answer: Yes, when you have the nisaab amount one day, and then still have a nisaab amount one year later, regardless of fluctuations between those two dates, then you must pay 2.5%. 

Reading hadith books 2

Question: i want to purchase the hadith so that i can gothrough it and understand it (inshallah) and want to know what exactly our prophet followed.presently i am in US so which hadith i should i follow. So please reply me a specific name of the book of hadith so that i can buy and read it.

Answer: The study of hadith differs from the study of fiqh. Hadith study focuses mainly on simply narrating what has been narrated, and judging the quality of the chain of narration (weak, hasan, sahiih, etc.) It tells you lnothing about how to understand these hadiths, because for this one needs a comprehensive view of all relevant information from other hadiths, Quran, scholarly sayings, Arabic linguistics, etc. To read hadith books with the purpose of knowing haram and halal by oneself is a gateway to Hell.

Fiqh on the other hand, focuses on the bottom line of what is fard, sunnah, mubaah, haram, etc. based on Hadith, Quran, Ijmaa^ and Qiyaas all at the same time, and in context. One does not learn fiqh by reading hadith books, nor is only likely to know much about proofs simply from reading hadith books; it is a large and intricate subject unlike some people apparently think.

If you simply want to read hadith, then Bukhaariy, Muslim etc. will do. I don't think, however, there are translations out there that are reliable. If you want to know the hadith proofs of the Hanafi school, that is a hadith book with a fiqh perspective, then I don''t know any books except in Arabic. An exception is I have seen a book in English that claims to show the hadith proofs of the Hanafi school with regards to prayer only. Do an internet search and you might find it.

All in all, I am not at all enthusiastic about reading books by oneself, certainly not books of hadith, for it contains much that can be very seriously misunderstood by a lay person. Sometimes the apparent meaning of a hadith with an authentic chain may have an apparent meanin that is impossible, and blasphemy to believe, which means that it is either discarded or given a figurative interpretation, as Al-Khatiib Al-Baghdaadiy and Al-^Uqayliy both stated. These two are imams in hadith knowledge.

One must learn from a qualified teacher that can protect one from such slips. Moreover, I am even less enthusiastic about using translations for such learning. There is very little out there that is any good, and most of it has very serious problems. I have yet to find a so called translation of the Quran that does not have plain blasphemy in it of the anthropomorphist kind. It is also different from the Sunni tradition of learning Arabic to learn the religion beyond the basics. I therefore strongly advice you instead to use your reading time for learning Arabic instead of reading translated books on religion.

Knees of hands first in sujuud

Question: when we are going for sujuud, what should go first? Hands or the knees?

Answer: The knees should touch the floor first.

Which hadeeth are we following or should we follow?

Question: My question is which hadeeth are we following or should we follow?

Anwer: The hadiths we are following are those that the mujtahid judges are the ones to follow. As non-mujtahid's we cannot make religious judgements based on a hadith we know, because we are not qualified to judge its authenticity, whether there is something abbrogated in its meaning, or not, or what the possible meanings are according to the language of the companions of Prophet Muhammad - may Allah raise his rank. It is only allowed to follow a recognized mujtahid. Basically this means today the four founders of the schools of fiqh, because opening to door for others is nothing but opening the doors for hypocrites and deviants to confuse people. This can be seen very clearly today.

Six divorces in one sitting

Someone asked: if a husband says from me i give you talaq 6 times in one sitting and the woman is on her menses is this irrecovable divorce? husband has been to shariah council who say this is only one talaq is this true this happend last year they are still living as husband and wife according to this fatwa we are from hanafi madhab no other family member agrees to this are the husband and wife right?

Answer: This is irrevocable divorce according to all Sunnis. There is no doubt about this, and whoever tells you otherwise is a deviant. I urge you not to listen to them.

Abu Adam

3 divorces in one and while in menstruation

Question: Is it true as mentioned in Fiqh al-sunna by Saeed Sabiq, p.63, volume 8, that the divorce given to a pregnant woman will be binding according to all jurists except the Hanafis.

Answer: Absolutely not. This is a Satanic lie. Saeed Sabiq is NOT a reliable scholar. There are outrageous and unislamic ideas in his book.

Question: Is it also true that Ibn Taymmiya has proved Imam Hanbali as having retracted from his original position that 3 talaaks given in one statement or in succession in one sitting constitues one talaak only?

Answer: No, he may have attempted to show this, but this would be as a trick in order to become popular among the general population by giving them a claimed way out in this issue. Based on the popularity gained he would teach them his greeko pagan belief system. His books were forbidden in Al-Azhar until the last century. It is only over the last 100 years or so he has been popularized.

Question: Secondly, if a man says three talaaqs to his wife in succession on the belief that this was the correct procedure as when he was a child he was told that that was the CORRECT AND HALAAL way to divorce, without telling him that it was bidda..and this man upon that incorrect understanding divorces his wife by saying three talaaqs in succession in one sitting only to later realise that the advice acted on was unislamic. What is the position?

Answer: It is bid^ah to make 3 divorces in one sitting, but it is valid. I.e. it is sinful and the 3 divorces are valid.

Question: Now he asserts that he would have not divorced his wife but for the haraam advice given to him by his imams and community..and now he regards it as a divorce of incorrect advice by his imams and family. He also divorced his wife while she was 7 months pregnant. The baby has not been born yet. Can he not take his wife back whom he divorced while 7 months pregnant?

Answer: No. As stated above. A divorce is a divorce. You yourself decided to do this, even if it was based on bad advice. You yourself decided to divorce your wife.

The author said : Surely, Allah must annul the consequence of this action since it was all based on haraam advice to begin with?

Answer: So noone is responsible for his actions if it was based on bad advice? Do you think Allah is obligated to annul the consequences of something? Who would be the obligator according to you?

The author said: Is Allah so merciless that He would not forgive and would allow both couples to suffer due to wrong islamic information? Surely, this is not Islam!!

Answer : Is Allah obligated to give you mercy? Again, who would be the obligator according to you? Also, was it not you who divorced her?

As for following the misuidance of others.... the Quran repeatedly blames the non-Muslims for blindly following their fathers and leaders in religious matters. Prophet Muhammad said that there will be a time when there are very few real scholars, so people will go to unqualified people for fatwa, and they will all go astray. Thus it is not an excuse to follow bad advice.

Now that you found out that you had been given wrong information, you should thank Allah for willing this for you, not reject it! You should thank Him for giving you a chance to rectify yourself without Him being obligated to do this.
The author said: If this is Islam then i have choice..either to follow Ibn Taymiyya's advice in this matter based on hadith or to leave islam as i do not wish to be part of a religion which makes a human ....

Answer: You already out of Islam for even considering the option of leaving it. A belief is someone one sticks to and by considering leaving it, one has already left it. You must come back to Islam by uttering the shahaadatayn, intending to become Muslim again and leave this ugly blasphemy that you have made.

Ibn Taimiyyah's saying is not based on hadith. Moreover, there is not much difference between following Ibn Taymiyyah and leaving Islam, because his books are full of blasphemous sayings, such as the claim that the non-Muslims torture in Hell will end, or that Allah has limits.

As a final advice, the fortresses of Islam are the 4 schools of fiqh and the Ash^ariy/ Maturiidiy school in beliefs. These schools preserve the teachings of Islam as the Prophet taught it. To go outside of these is an invitation to disaster.

Abu Adam

Re: Bravenet Form Processor Fiqh Q&

Question: A child who is more than 2.5 years, can any women (who is not mother of that child) breast feed the child?

Answer: No, not even the mother.

Re: FIQH QUESTIONS

Question: Can you explain why it is wrong to take the stronger hadiths in our fiqhi actions compared to what's been set in the madhab? For example I find the evidence from books such as Albani saying Amin out loud, etc.

Answer: It is not that simple. Taking judgements directly from Quran and Hadith is strictly forbidden for other than mujtahids. The strength of a hadith narration is only one consideration a mujtahid takes; he is aware of all the evidences related to the issue and draws his conclusions accordingly. He also meets numerous other criteria, such as intelligence, understanding, ingenuity, piety, language, customs, consensus, etc. In the Hanafi school, going by the hadith with the strongest chain of narration and ignoring others is just about the last resort. The principle is that no haidth is ignored unless there is no other way out.

Question: Is it permissible to pray like a Shafii, but the rest of the dealings of a person be that of a Hanafi?

Answer: According to some scholars, yes.

Question : Can you explain the situations in which one can do talfiq?

Answer: It is allowed to do so if you have some understanding of fiqh such as to avoid breaking consensus (ijmaa^) through the way one mixes. In general, this should only be done when one has great difficulty in following one's own school.

Re: Bravenet Form Processor Fiqh Q&

Question: During sitting between 2 sijdah, when reading tashahud, darud, what will be the position of elbow of arm, it is straight or folded?

Answer: place you fingertips slightly spread at the top of your knees while sitting. Your arms will naturally fall into place.

Re: Bravenet Form Processor Fiqh Q&A

Question:  what is the best time for offering  tahajuud ? how many rakaats have we to pray.i usually pray 4 rakats at 4am .the fajar salaat in our masjid is at 5.20 am . is it ok to pray tahajjud at this time please advise.

Answer: Its best time is the last 3rd of the night. It is 2 rak^ahs or more. Praying at the time you specified is fine. The main thing is that you sleep before it, even if you prayed it before the last 3rd of the night.

Re: order of prayer

Question: Isn't it that once Asr prayer time has begun you can't pray other salaah?

Answer: No, You may pray as much as you like before you pray the Asr prayer itself. However, Asr should not postponed to the time during which the sun becomes easy to look at (the Makruuh time)- during that time only Asr can be prayed validly, and it is makruuh to postpone Asr to that time. Even after Asr you may pray make up prayers, but not nafl prayers, as long as the makruuh time has not entered.

Re: Bravenet Form Processor Fiqh Q&A

Question: I have been given some differing opinions regarding smoking, One person says that it is considered haram and another says that it is makruh e tahrima. Can you clarify this for me?

Answer: Smoking is prohibited if you believe it harms you. Many scholar's consider research on its link to cancer as definite proof that it harms. Others do not and say it depends on what the individual himself thinks, and the ruling would be accordingly. I do not think it is considered less that makruuh tanziihiy by anyone, i.e. that it is better not to smoke.

 

Question: One other question is regarding "sheesha". I don't know whether this is considered halal, if so, what is the difference between sheesha and cigarettes?

 

Answer: Sheesha is the oriental water pipe by which they smoke tobacco in the Middle East.
 

 

Re: differance a mercy?

Question: What is the status of the hadeeth: "Verily You shall open Constantinople. Its leader is good and so is that army."

Answer: It is acceptable (i.e. hasan or sahiih), as stated by Al-Haakim, Al-Dhahabiy and Al-Suyuutiy.

Re: order of prayers

Question: I have to work daily from 8.00 hour until 16.30 hours and i can't make salah on my work, therefore i'm missing the Dhohr salaat which is at 12.45 hours. The Asr salaat is at 15.30 hour and the Magrib at 18.45 hours. In which order do i have to pray?

Answer: You have to observe the order of the prayers by praying Thuhr then Asr and then Maghrib. By missing Thuhr in its time you have committed an enormous sin.

Re: Bravenet Form Processor Fiqh Q&A

Question: I am using a roll on called Dove, which does not contain alcohol, but includes glycerin. Is it halal to use this?

Answer: As long as it does not contain alcohol or other najis substance, you may use it.

Re: index finger

Question: after pointing with the indexfinger when saying laa in ''laa ilaha 'ill-Allah'' and lowering it again when saying "ill" and clasping the rest, do we have to setlle the hand in  flat position again (like before pointing) or do we have to maintain the ring and lowered stretched indexfinger until the end of salah?

Answer: There are different sayings, but what Aliy Al-Qaariy stated was that one keeps the clenched fist, because there is no order to put it back down, and a principle of the religion is to keep things as they are if there is no harm. I would say that another evidence for keeping it is that the general principle of prayer is to remain still. And Allah knows best.

Re: sunnah of private parts

Question: Is it sunnah to cut the foreskin of the private part of a man? Please provide the hadeeth for this.

Answer: It is a sunnah in the Hanafi school. Some scholars said it is waajib.
The hadiths as they might be translated are:
"Circumcision is a sunnah for men and a nobility for women." (Ahmad, Tabaraaniy).
"Five characteristics are of The Way: circumcision, shaving pubic hair, removing armpit hair, cutting nails and trimming the mustache." (Bukhaariy and others).

Question: Is it also sunnah for the private part of a woman? Please provide hadeeth.

Answer: There is no difference of opinion that it is prescribed. Some said it is wajib. The Hanafis said it is "a nobility". I.e. something rewardable and good. The hadiths are immediately above.

Re: Bravenet Form Processor Fiqh Q&A

Question: I am an Indian working in Saudi Arabia, wants to know regarding the Mutual Fund Investment in Saudi Arabia, here Banks have number of Mutual fund Schemes which they says Shariah Compliant Schemes,in their published brochure. What is your opinion in investing such Mutual Fund Schemes in accordance with the Sharia Committe of Saudi Arabia?

Answer: I have not studied these.

 

Question: If a person A having a land but not money to built a house, but his friend B has the money, so person A approches his friend B and asked to invest a sum of 2 lacs money to construct the person A house, further Person A says, i will returned back your money in installmants in 1 or 2 years and as a profit he says take the rent of the One portion of the constructed house till I returned back money(2 lacs). Is this transaction is halal according to shariah?

 

Answer: Not if the "investment" is a loan, because this is a loan on the condition of extra benefits to the lender over and above merely returning the money.

Re: Bravenet Form Processor Fiqh Q&A

Question: I would like to know whether ghusl is required when a woman has a conversation with one's spouse and feels a little bit of sexual arousement that leads to female discharge, but without the occurance of an orgasm. Is ghusl due upon the person?

Answer: If there is no discharge of semen, then there is no ghusl due, only wuduu'.

Re: dua for afiyah

Question: "Allahumme inni as alukel mu'afate fid-dunya wal-ahireti" Is this dua saheeh and where is it recorded?

Answer: I don't know, but if you browse this page you'll find similar ones. In any case, there is nothing wrong with making this dua. The meaning is sound.

Question: Can you please provide more duaas for aafiyah?

Answer: Before bed blow three times in your hands, then read the 3 last suurahs of the Quran into the hands, then blow again 3 times and rub your hands on all of your body, starting with the face and head. Repeat this procedure 3 times before sleeping every day. The Basis for this is mentioned in Al-Adhkaar by Al-Nawawiy.

Re: qunoot nazilah

Question: Please tell me how to perform the qunoot nazilah and please provide a qunoot nazilah dua.

Answer: You make the qunuut as in Witr, except that it is after rukuu^, and only in Fajr prayer, and only behind an Imam (not if praying single). Al-Shaafi^iy says that this qunuut can be made in all 5 prayers.

Re: Bravenet Form Processor Fiqh Q&A

Question: I want to know about Tablighs going out for forty days and four months.  Is this something praiseworthy or as some say that it is a bida and that they are astray? Are they sufis?

Answer : There is nothing wrong with going out to make da^wah. In fact, the more the better. It seems that the forty days and four months thing is simply a suggested period, to help people make a commitment. If that is all it is then this is permitted, just like, say, if someone made up his mind that he wants to pray 10 rak^ah nafl every night, or 12 or 16, it is up to him. I do not know if they consider themselves Sufis. I think you'll find all sorts of people among them. Most of them, as I have observed, do not know enough about fiqh and beliefs to be qualified to go out and make teach people.

Ghusl and shahaadah

Question: What is your comment if someone said, "Once a person believes in the Oneness of Allah and other fundamental aspects of Islam from his heart, he is already a Muslim.To confess and declare the Shahaadah is for others to regard him and treat him as a Muslim. Thus, if he takes a bath, before uttering the shahaadah at all, it is an act of worship as he is already a Muslim by heart."

Answer:  First of all becoming Muslim does not require witnesses. It is enough to declare the shahaadah to oneself by the tongue, loud enough to hear oneself. Before this, one is not considered Muslim - in light of details to be mentioned below.

After this shahaadah, and only after, one may take a bath before declaring one's shahaadah publicly. In fact, what has been narrated in terms of the actions of the shaabah in this regard should be understood as showering after becoming Muslim, by uttering the shahaadah, but before declaring it publically.

In light of this, there is no doubt that if person A came to person B and said, "I want to become Muslim!" and that B told him, "Take a shower first!" then B has committed kufr. That is because A is not Muslim yet, and B is causing him to remain in that state. It is stated explicitly in Hanafi fatwa books that if a person came and said, "I want to become Muslim," and someone told him, "Let's go to scholar 'so and so' to do it!" Then the latter has fallen out of Islam. This is mentioned in 'i^laa' Al-Sunan in the section rejecting the idea that Muhammad Ibn Al-Hasan is the author of Kitab Al-Hiyal. It is also mentioned in Ali Al-Qaariy's explanation of Al-Fiqh Al-Akbar, in the last section that explains what apostacy (falling out of Islam after having been Muslim) is.
 

Belief and Islam
The word "Islam" in Arabic means to declare by the tongue AND believe in one's heart (but there is no need for witnesses). The word "Muslim" comes from "Islam"; one cannot be Muslim without Islam.  

The claim that mere belief makes one a Muslim is wrong. He who said that is confusing between the word "Muslim" and "Mu'min". Some scholar said that a person is called "Mu'min", that is, a "believer", by merely believing and fully accepting the belief of Islam, because this agrees with the linguistic meaning of the word "belief". However, you cannot say he is "Muslim" before he has stated the shahaadatayn or its equivalent, because the Prophet -may Allah raise his rank- was asked by Jibriil about what Islam is and he answered in part, "to testify that there is no god but God, and Muhammad is God's Messenger...." Then he was asked about belief, and he said in part, "To believe...." In other words, there is no Islam without testification, unless there is some excuse, such as being mute.

Moreover, the scholars said that if he believes, and has the opportunity to utter the shahaadatayn (or its equivalent in meaning), then he is still a kaafir if he delays it. This is stated by Qadi ^Ayaad in Al-Shifaa, and Aliy Al-Qaariy said in his explanation of "Al-Fiqh Al-Akbar" that this is the position of Al-Bazdawiy and is the position of the scholars of authentification and verification. It is also plainly stated in the ^Aqiidah of Al-Nasafiy.

As stated by Al-Nawawiy, as mentioned in the Encyclopedia of Fiqh published by the Ministry of Islamic Affairs in Kuwait:
"The Sunni scholars, whether hadith masters, fiqh masters or belief science masters, all agreed that the believer (mu'min) that is judged to be from the people of the Qiblah, and will not be tortured eternally, is only the one that believes firmly, without any doubt,  in Islam, and uttered the two testimonies of faith. If he did only one of the two, then he is not from the people of the Qiblah, unless he was unable to utter them due to a fault in his tongue, or lack of time before death, or the like, for in such a case he would be considered a "believer" ( i.e. Mu'min-translator)." (Note that his saying "lack of time before death" does not mean the point at which the soul is on the way out of the body, for at that stage it is too late, as stated in the Quran. Farao was from those who repented at that stage, but that was too late.)

The actions of the Prophet testify to what has been discussed above, because when a man rode up to him -may Allah raise his rank- in battle and asked, "Do I become Muslim first, or do I fight first." The Prophet said, "Become Muslim, then fight." He did not say, "You are already Muslim!" Apparently then, his mere belief was not enough.

In addition, the Prophet said, "I have been ordered to fight the people until they testify that there is not god but God and they believe in me..." This is part of the hadith, and it shows that before the shahaadatayn is uttered one deserves to be fought by the Prophet! What rational being would go and take a shower while remaining in such a state?

In any case, the issue of whether mere belief in the heart is enough to be called a believer (not Muslim) is a mainly a theoretical issue, because we have no way of knowing this. Only Allah knows the reality of what a person's belief is, and that is why we can only call a Muslim a believer.

This is enough for those Allah has willed guidance for.

And Allah knows best.
 

Re: killing

Question: Did the Prophet kill a musreek by name Ubay bin Khalf in the battle of Uhood? Also did he kill other musrikeen in other battles?

Answer: Only Ubay ibn Khalaf as far as I know, but he was the commander of the battles.

Re: abu hanifa and hadeeth

Question: Is it true that it is recorded in the book:  Ukoodu`l-Djawahiril Moonifa on page 32 of Murtaza Az-Zabidi from Yahya bin Nasr narrated: , i went to Abu Hanifa, his house was full of books, I asked what are these? Abu hanifa said: These are all ahadeeth, i narrated only a few of them.

Answer: I do not have a copy of this book, but I have read that he had a extracted a bases of about 40,000 hadiths that he used for his conclusions in fiqh. He stored them in a box.

Re: Bravenet Form Processor Fiqh Q&A

Question: When you have missed a namaaz and are required to do make up prayers, is it right that you have to do the sunnat e muakkadah of the namaaz as well as the fardh that you missed? Please quote hadith in your answer.

Answer: The sunnah of current prayers are prayed, not those missed. But this is not a duty (since it is a sunnah prayer). The basis for praying them is that the Prophet was narrated to have said what could be translated as, "Whoever leaves my sunnah is not of me."

Re: imam abu hanifa and hadeeth

Question: Does someone know what actually the amount of hadeeth is which Imam Abu Hanifa has recorded in his books?

Answer: I have never seen a specific number. This would need research.

Question: Does he actually have a own written hadeeth complication?
 

Answer: No, not that I am aware of, but people narrated from him - such as Abu Yusuf. Abu Hanifa's concern was with fiqh, the meaning of hadith and Quran, and not narration.

Question: Does he has attributed hadeeth complications? and what is the amount? please in detail.
 

Answer: There are books collecting hadiths that he narrated. The narrations are in the hundreds.

Question: In my country a certain scholar stated that he only had 17 hadeeth some others said he had about 300 hadeeth of which 290 where very weak.

 

Answer: If they mean that he only narrated these amounts then this is pure fantasy. Someone that claims Abu Hanifa's knowledge of hadith was that poor has labeled himself an ignorant fool. Abu Hanifa was the head of the scholars of Iraq at his time. How could he reach this level based on such little knowledge? Abu Yusuf, who is admitted to be one of the great scholars of hadith, and a mujtahid, considered himself a student of Abu Hanifa and a part of his school. He said that he had never met anyone as knowledgeable about hadiths pertaining to the rules of the religion ( i.e. what is haram and halal, invalid and invalid etc.) as Abu Hanifa.

Re: Bravenet Form Processor Fiqh Q&A

Question: I am very concerned about whether my wuduu still remains valid when the discharge fluid comes out. Should I only check my underwear or should I chech the inside of my vagina? What amount causes the wuduu to break? This happens mostly when I perform qadha salat and there are many rakats to perform.Should I perform wuduu for every salat?

Answer: Any amount that comes to the outside breaks the wuduu, but not what is inside the vagina, so there is no need to check. You may put something to prevent discharge to exit while praying if you have a real problem with this in that it happens most of the time.

Re: masah over socks

Question: Imam Ibn 'Abidin states: "It is also pointed to by what Tahtawi quotes from al Khaniya that anything that is akin to (fi ma`na) footgear in the possibility of extensive walking and travel is permitted to wipe over, even it is from Roman cloth (libd rumi). (Ibn `Abidin, Radd al-Muhtar 1.179, Bulaq ed.)"

So accordsing to this it is permisseble to make masah over socks if they fulfill the conditions of the Khuff, whether these socks are cotton or otherwise

Answer: The khuff worn must be suitable for traveling, which means it meets the following 3 conditions:

1. Water resistance: its material does not let wetness through to the skin when wiping. Most cotton socks will therefore not be suitable.
2. Firmness: if placed on the floor like a pair of shoes, then the khuff stands by itself unsupported. This includes the part going up the shin until above the ankle (i.e. it remains upright, like the leg of a leather boot)
3. Suitability for walking: they should not be made from iron, wood or glass, since one cannot walk significant distances in these.

Re: woman prayers

Question: In my local masjid in the month Ramadaan the woman are coming to pray the Taraweeh together whith the men's (of course upstairs). Is this aloud and proven from sunnah?

 

Answer: It is better for women to pray at home.

 

Question: The narrations of Imam Muhammed in his Muwatta are they Naawadir information?

 

Answer: Yes, but all that means is that it is not narrated from him in a mutaawaatir fashion (in masses from generation to generation.

 

Question: Is it aloud for woman to go Jumuah and Eid prayers? Is this proven from sunnah? What is the position of the Shafies?

 

Answer: It is makruuh in the Hanafi school unless she is extremely old, like 80 or more years of age.

Tawassul

Question: What do you think of the following claim: Tawassul in Arabic means seeking to draw close. Allaah says in the Qur'aan (interpretation of the meaning): "…[they] desire means of access to their Lord…" [al-Isra' 17:57], i.e., means of drawing close to Him.

Answer: Tawassul does not mean to seeking to draw close, it means "taking a means". Tawassul and intercession are part of the same thing in the sense that seeking intercession is a form of tawassul. Seeking intercession is allowed, as it was narrated by Al-Bukhaariy that people will come to Prophet Muhammad on the Day of Judgement to ask him for intercession.

Question: What do you think of the following claim: Tawassul that is bid'ah and therefore forbidden: One example of this is trying to draw close to Allaah by calling on the dead or people who are absent, asking them for help, and so on.

Answer: Merely calling someone for help is not shirk unless one believes that this person can help without Allah willing it, or that this person has the power to actually affect events (i.e. creative powers), or it is done in worship to that person.

 

Merely calling absent people as a means for drawing close to Allah is something we do every day in prayer. "Assalaamu ^alayka yaa 'Ayyuha-n-Nabiyy..." This means that calling an absent persons name in worship to Allah only is not shirk.

 

We have also already established that calling an intercessor to request his intercession is allowed.

 

What the above claim entails is that doing this in the intercessors absence is blasphemy; that absence causes it to become blasphemy.

 

According to this, if you requested intercession from a person present with you, you are doing something permitted, but if he is not with you, you have commtted shirk. This is a claim without a proof. There is no proof anywhere that absence makes any difference, because this does not turn the request into worship of other than Allah.

Al-Bukhaariy narrated in his Adab Al-Mufrad that Ibn ^Umar said "O Muhammad" when his leg was numb/paralyzed and it immediately became healthy.

Ibn Kathiir narrated in his world history book that the battlecry of the Muslims when fighting Musaylamah was "Waa Muhammadaah!" which is a cry for help from the Prophet.

There are numerous examples like the above. They are merely forms of requesting intercession. To deny seeking intercession is to rejuvenate the school of the Mu^tazilah.

 

The secret behind seeking intercession is that a single request from Prophet Muhammad is much more valuable than a lifetime of supplications for a regular Muslim. This is why one seeks intercession. It is one of the causes that Allah has created for getting what one wants, just like medicine cause health for the sick by His Will. 

 

The wisdom in it being prescribed to request intercession from an intercessor, even in his absence, is that non-Companions get to still benefit from the ability to request it from the intercessor. This builds a stronger personal relationship and love to the intercessor, and loving the Prophet is a religious requirement.

Re: Bravenet Form Processor Fiqh Q&A

Question: What is the definition of the "beard" (lihya) according to the ijtihad of the Hanafi 'ulema? Is it "that which grows on the chin", as with the Shafi'i and Maliki schools, or is it broader than that?

Answer: The beard is the hair on the chin, cheeks and the area beside the ear (i.e. sideburns). I do not think that anyone does not consider the hair of the chin to be from the beard. This is because the definition of the linguists for beard includes this part. Al-^Asqalaaniy even narrates this explicitly from Al-Nawawiy in his explanation of Al-Bukhaariy. In Lisaan Al-Arab it states that the ^i dhaar (the area of sideburns) is the "side of the beard."

Re: beard

Question: I know that a majority of the Hanafi Ulema has said that the beard must have a lenght of one fist. Some brother said to me  that some ulema said it is enought to keep it at a lenth at which it covers the skin. (at such a length that you can grab it with the top of your fingers) is this true and which Ulema has said this?

 

Answer:I do not have any references on this, but I have heard from some Shaafi^iys that it is OK if one leaves what covers the skin's color. Perhaps they said this based on customs today and that the order is linked to looking different than non-Muslims. And Allah knows best.

Question: what is the status of wearing a mustache (without beard) as we seen many muslims do?
 

Answer: It is not less than makruuh. This is by ijmaa^ (scholarly consensus). Most said it is sinful.

Re: hadeeth books

Question: Are the following hadith compilations the books of WEAK hadiths:
Daylami, Darimi, Ibn Asakir, Abu Naim, Ibn Abid Dunya, Abu Yala, Halabi etc...etc
Are these books weak?

Answer : Most of it will be mixed. The books that the scholars said that everything is acceptable (in terms of its chain of narration) in are: Bukhari and Muslim, while some added Al-Muwatta and Al-Nasaa'iy.

Re: dua in ibn madjah

Question: According to a dua kitaab it is in Ibn Madjah recorded from Abu Hurayrah that Nabi SAW said : whoever makes this dua: Allahumma inni as'oolukal afwa vel afiyata fid dunya wal ahirah, rabbana atina fiddunay hasanatan wa fil ahirati hasanatan ve kina azabannar, Allah has instructed 70 000 angels to say Ameen to this dua. Is this saheeh?

Answer: Aliy Al-Qaariy said it is weak, but one should still make this dua.

Re: Bravenet Form Processor Fiqh Q&A

Question: A husband gave 1 divorce to his wife but took her back the same night. Then after 4 years he gave  2 divorces  to his wife as a joke, but had said the clear words meaning divorce, will the talaq be effective?

Answer: If he said what effectively means divorce, such as if he said, "I hereby divorce you twice" then this is two divorces plus the previous one. This is altogether 3, which means there is not return. Joking is not an excuse. Divorce and marriage happen if their conditions are met, whether one is serious or not.

Re: Bravenet Form Processor Fiqh Q&A

Question: If a marriage contract is done in confidence and both the boy are girl are mature. Can the marriage be done again near others presence. I mean can same and girl performa a marriage contract twice?

Answer: Performing a marriage contract without anyone present is invalid, so the second one will be the effective one, as the first one was not. 

Re: Bravenet Form Processor Fiqh Q&A

Question: if a nikah was done in secret and a waleema was never performed is the marriage still valid?

Answer: It is not a condition for a valid marriage contract to perform a waleema.

Women conducting their own marriage contracts

Question: hanafi fiqh says that if a girl is sane and has reached puberty she does not need a wali in order to get married. can u tell me what evidence this is based on? my second question is, what do the other three schools of thought with regards to a nikah being valid or not without the presence of a wali.

Answer: Actually, it is not entirely accurate to say that hanafis allow a woman to marry without a wali (guardian). What they say is that a sane women that has reached puberty is her own wali for marriage. Just like she can buy and sell her own goods, and noone is allowed to do this without her permission, she is entitled to conduct her own marriage contract. The proof is essentially that the Quran relates the conduction of the marriage contract to her in several places. It is a long debate, but it really comes back to several conflicting evidences, and that Hanafi's do not accept to abrogate Quranic statements by singularly narrated hadiths. An example of a Quranic statement that relates the marriage contract to the woman is:

 

وإذا طلقتم النساء فبلغن أجلهن فلا تعضلوهن أن ينكحن أزواجهن

 

which's meaning could be translated as, "If you divorce the women, and they reach the end of their ^iddah, then do not prevent them from marrying their husbands." I.e. after divorcing them, do to prevent them, and this is a general order for anybody not to prevent them, including a waliy. It also states her as the one marrying, not "being married".

 

Bathing before becoming Muslim is not prescribed

Question: I can remember me a hadeeth/report of a sahabiy that took a shower before profession the shahaadatayn. What does this mean?

Answer: It is possible that he or she became Muslim before that secretly, and that the wash was for the announcement. It is only a story about an action that was happened.

In any case, to delay becoming Muslim by taking a wash only increases the time one remains a non-muslim. One becomes Muslim by pronouncing the shahaadatayn, in any language, and in any phrase that has the meaning "there is no god but God, and Muhammad is His prophet and messenger", while intending to become Muslim.

Becoming Muslim is an immediate obligation for any non-Muslim, so how can it be allowed to delay this for the purpose of cleanliness? Moreover, the scholars agree that worship is not accepted from a non-Muslim. Being Muslim is a prerequiste for accepted worship, so taking a wash before become muslim is and utter waste of time and a blashpemous delay of the most important obligation upon a human being.

Based on this, if someone came to a Muslim and said, "I want to become Muslim" he must immediately tell him, "With the intention to become Muslim, say 'There is no god but God, and Muhammad is His prophet and messenger.'" If he instead said, "Go and take a shower," or delayed him in any other way, he has committed blasphemy and is no longer a Muslim. This is because he was the direct and willful cause of the other person remaining a non-Muslim for some time.

Re: Bravenet Form Processor Fiqh Q&A

Question: is a marriage valid without presence of a wali for the girl?

Answer: The girl is her own waliy (guardian) if she has reached puberty and is sane. In this case she can conduct her own valid contract without another waliy present.

Question: is a divorce valid if the lady was menstruating ? i heard that it takes effecrt but u keep the wife and then after she menstruates a second time and is pure after that she can be taken back if husband wants to. is that true?

Answer: It is valid, and she is divorced in this case. The option to take her back has to do with what kind of divorce it is.

Question: if a wife forces husband to say ' i divorce u' but inside as they say it its not something they want really does that make it valid?

Answer: If the husband utters the words that makes the divorce effective immediately, then the intention makes no difference.

Re: Bravenet Form Processor Fiqh Q&A

Question: I have question about your article on the  prostration of inattentiveness in the Hanafi school. You say it is valid to perform the prostration before the salaam and then end the prayer, does that mean we could do the prostration of inattentiveness the way the other schools do and which is what is most commonly encountered amongest people?  Because I live in an area where the majority are not Hanafi and if I was leading prayers and did the prostration of inattentiveness the Hanafi way it might throw the people off.

Answer: You may do so if you fear people might invalidate their prayers unless you do it the way they are used to.

Re: woman to jumuah prayer

Question: Is it according to Abu Hanifa permiseble to bring woman to Jumuah prayer? And the Shafi and Maliki do they aloud woman for Jumuah?

Answer: In the Hanafi school it is makruuh for women at an age in which they are desired to go to the masjid. However, in this day and age, there are other things that need attention much more than this. I.e. do not raise this issue with anyone that brings his wife to the masjid.

Re: Bravenet Form Processor Fiqh Q&A

Question: I am searching for a hadits saying if a job is not delivered to an expert, we are waiting for its destruction.

Answer: Common sense should suffice. Other than that, it is mentioned in the Quran what means that if you do, not know, then ask those who do <Al-Nahl, 43>.

Re: pointing index finger

Question: I did want to request the evidenses used by Imam Abu Hanifa regarding the pointing of the index finger in salah.

I want to know in which early books by Imam Muhammad or Abu Yusuf it is mentioned, because in my masjid nobody is practicing it when i did ask it they said:

Nothing in this issue is related from Abu Hanifa and Imam Muhammed nor Abu Yusuf did mention this issue in his books. They said the later Hanafi ulema like Ali Qari and Ibn Abidin did evidensed.

What did Imam Azam said about this issue and what did Imam Muhammed and Abu Yusuf write in their books about it? And in which books?

Answer: Abu Yusuf mentions pointing in Al-Amaaliy <Haashiyah>, and Muhammad in the book "al-Musabbihah" <Bdaa'i^>. Muhammad said in it that pointing is the saying of Abu Hanifah. Those who denied pointing are the authors of Al-Bazzaaziyah and Al-Khulaasah, and it contradicts both the sayings of the imaams and several hadiths. There is no doubt that pointing is the saying of the school.

Re: Bravenet Form Processor Fiqh Q&A

Question: What is the hukum of Beard (facial hair)?

Answer: It is makruuh for a man to shave. The Hanafis say it should be kept at  fist length. If this is difficult, know that some said it is enought to keep it at a lenth at which it covers the skin.

Death and the grave

Question:
1. Ive read in some places that the Prophet (saw) is still alive (also doing salat) in his grave, but then some people say this strictly pertains to his soul in al-barzakh.What 's said about this? Is the only thing he can hear is our Salams which are delivered to him by Angels or he can hear and see from where he is?

2. Can people in grave hear us? I understand there is the Salam you send to the graves, but from my understanding some people say the dead are in al-barzakh and can not know what is going on in the life of the living because they are in a different world.

3. I don't understand the speration of the dead who're in al-barzakh compared to the Prophets and Shuhadas in al-barzakh, whom are said to be alive.

Answer: Take a look here for an article on this.

Taraweeh

Question: Ibn Hajar has reproduced from Imam Raf'e: For two night's the Holy Prophet -may Allah raise his rank- led 20 rakah's of prayer each night: on the third night the people gathered but the people didn't come out, Then the next morning he told the people: It so occured to me that it would be made obliagotory for you and you would not be able to perform this obligation.

(Talkis ul Habeer fi Takrij Ahadith ar Raf'e ul Kebir , Page 119)

What is the authencity of this report? And in which hadeeth books we can find it, i saw it in several books but without the addition of 20 rakah's each night.

Answer: The mention of 20 rak^aat is has a weak chain of narration. However, the narrator that is weakened in it, Ibrahiim ibn ^uthmaan, has been declared as acceptable by Ibn ^Adiyy, and it has supporting evidences in the actions of the companions.

Dua between azaan and ikamah

Question: The Prophet -may Allah raise his rank- said a dua between azaan and ikamah will not be rejected.

Somebody told me that the Companions asked what kind of dua should we make Rasulullah SAW? And he SAW said: Ask forgiveness and health (afiyah) in this world and in ahirat.

Is this true? Where is this narreted? Please mention the exactly dua nabi SAW advised.

Answer: As narrated by Al-Tirmidhiy, he told them what could be translated to mean, "Ask Allah for protection from harm in this life and the next."

 

The famous post-adhaan phrase is, "Allahumma rabba haadhihi-d-da^wati-t-taammah wa-s-salaati-l-qaa'imah...etc. which has many narrations.

Cheating the government for social salary

Question: Some of our married brothers in holland are divorcing on paper for fake (but still living together) to get both a social salary (for a unmarried person the social salary is about 700 EURO) so they will have at least a income of 1400 EURO if both person dont work. But if the man is going to work and for insytance he will earn 1200 EURO + the social salary of his wife 700 EURO so they will have income of 1900 EURO.

Is it aloud to divorce for fake on paper to cheat the government in this way?

Answer: No. If the government there considers this cheating, then it is no allowed. One should not try to get something one does not deserve.

Question: Somebody told me even if you are divorcing for fake in islam matters you are really divorced and your wife is haram for you is this true?

Answer: I can't give a general answer to this without knowing what is being said and written in each particular case.

Question about circumcision

Question: is circumcision for the man a necessity in Islam?

Answer: It is sunnah according to abu Hanifah and Malik, waajib according to others.

Dua request

Question: Can you provide me authentic duaas from Nabi to stay in aafiyah (health)?

Answer: You should make sure to make tahsiin for yourself at Maghrib and Fajr time. Read the three last suuras of the Quran 3 times, Aayatu-l-Kursiy 11 times and say hasbiy-Allaahu laa ilaaha illaa hua ^alayhi tawakkaltu wa hua rabbu-l-^Arshi-l-^athiim. This is what I was adviced by someone who specializes in Ruqyaa and Prophetic medicine, and is based on experience. Never miss it.

Question: allahumma inni as alookal afwa wal afeeyata fiddunyay wal aakhirah, is this also authentic from Nabi?

 

Answer: It has been narrated, but they say it is weak. There is no harm in it though, it is a beautiful dua. There are others that are very similar narrated.

Question: Also know, Allahumma ghfir lii warhamnii wahdinii wa ^aafini warzuqnii, is this authentic?
 

Answer: It was narrated by Muslim.

 

Question: Can we read these duaas in tashahhud as a manner of making dua?

Answer: Yes. Provided that you correctly pronounce the letters so as not change the meaning.

Dhikr and tasbeehat

Question: Is it preferable to recite after the daily prayers: 10 x subhanallah, 10 x elhamdulillah, 10 x allahu ekber. And in bed before sleeping: 33 x subhanallah, 33 x elhamdulillah, 34 x allahu ekber. Isn't it after the prayers that you say each 33 times and complete to 100 by saying La ilaha illallahu wahdaku laa sharika lah, lahu-mulku wa lahu-l-hamd, wa hua ^alaa kulli shay'in qadiir. (thus not 34 x allahu ekber).....I think some people mix these up isnt it? Why so some people are say 33 x subhanallah ,33 x elhamdulillah, 34 allahu ekber after the prayers? Isn't this adviced for before sleeping as in the hadith?

Answer: First of all, dhikr is something you can do as you wish. Noone is blamed for leaving any of this or doing something else instead, or changing the combinations. You are mixing perfume with perfume. Second, all of what you mentioned have been mentioned in different hadiths. 33 x subhanallah, 33 x elhamdulillah, 34 x allahu ekber is mentioned both after prayers and before sleep. Ten times of each after prayers has also been narrated. Saying each 33 times and complete to 100 by saying La ilaha illallahu wahdaku laa sharika lah, lahu-mulku wa lahu-l-hamd, wa hua ^alaa kulli shay'in qadiir has also been narrated.

To pray a 4 rakah sunnah prayer

Question: I need all proofs that proove that Nabi SAW did pray a 4 rakat sunnah. Some say that the Prophet never prayed a single set of 4 rakat sunnah.

 

Answer: It was narrated by Muslim through Aa'ishah that the Messenger of Allah -may Allah raise his rank- at night "prayed four - do not ask me about their beauty or length. Then he prayed another four - do not ask me about their beauty and length. Then he prayed three."

 

It was narrated by Muslim through Aa'ishah that the Messenger of Allah -may Allah raise his rank-  "prayed nine and would not sit except in the eighth."

Re: hadeeth by ABdullah Bin Masud

Question: Is therea hadeeth in Tabarani's Mujam al Kabeer by Abdullah Bin Masud that he raised his hands until his thumbs touched his earglobes when he started salah.

Answer: I am unaware of such a hadith, but lifting to the level of the ears is mentioned in hadiths through other than Ibn Mas^uud.

Re: woman prayer

Question: What is the proof for woman to fold their hands on their bossems in prayer? Please provide the proof from sunnah.

Answer: Putting the right hand on top of the left is mentioned by Muslim and others. After that it is going to be either above or below the navel. The scholars said the woman puts her arms over her chest because it covers her better.

Making up prayers

Question: I'm trying to understand the proper way to make up missed salat. For example, say I've missed Zuhr salat, and I reach the masjid as they're praying Asr. Do i make up Zuhr right after Asr, or after Maghrib?

 

Answer: If you have five or less prayers due, then you must observe their order. In the example you gave, you must compete Thuhr before joining Asr prayer.

 

Question: What is the proper way to do the sajdah when you know you've forgotten something in your prayer?

 

Answer: for details, see this article.

 

Question: Is Witr prayer mandatory? Say I delay it to the later part of night to do after Tahajjud, but I don't wake up. Do i have to make up Witr?

 

Answer: Yes, you must pray it before praying Fajr if there is still time left to make Fajr on time. Witr is a duty, but not of the same level as the five daily prayers.

 

Take a look at articles on these topics also.

How to perform Sajda when reaching Ayah where sajda has to be performed

Question: My question is how to perform Sajda when reaching Ayah where sajda has to be performed?  Please describe full action.

Answer: The minimum is to simply make sujuud. The best is to stand up, say Allahu akbar, make sujuud, make tasbiih while in sujuud, and then say Allahu'Akbar and get up standing again before sitting.

 

This is outside prayer. If inside the prayer, then an extra rukuu^ or sujuud would do. Also, if one made rukuu^ and sujuud of the prayer before having added more than three aayas, then the rukuu^ of the prayer would suffice if one makes the intention, and the sujuud would suffice even without intention.

Regarding the statement: "ya rasulullah madad"

Question: What do ulama say regarding the statement: "ya rasulullah madad" Is this shirk when u do this from far away (with the belief that Allah can only help)? Is it shirk when have the belief that the prophet saw is hearing this and will answer your call? Or is it totally okay?

Answer: It would only be shirk if one believed that any of this happens against Allah's will, or that the Prophet can benefit someone without Allah willing it, or that Allah is affected by intercession. If one simply believes that one is working on the causes of things, and that all causes and effects are predestined, then there is no shirk in this. 

 

This question breaks down to two issues.

 

The first is asking a creation for help. This is allowed by the consensus of the Muslims, or perhaps even by mankind as a whole. No reasonable person would claim that to ask someone for duaa for one, or for something that is not exclusive for Allah, such as forgiving sins or creating something, is shirk.

 

In Al-Bukhaariy it is mentioned explicitly that people will come to Prophet Muhammad on the Day of Judgement to ask for intercession after having requested it from other prophets before him. This is a request for help, as in "ya rasulullah madad".

 

This phrase "ya rasulullah madad" is a sufi terminology, and it is nothing but a request for intercession. The hope is that he will intercede, and you will get what you need based on his intercession to Allah. No doubt, the duaa' of a prophet is more likely to be answered than that of a regular human.

 

Moreover, there is the authentic hadith in which the Messenger of Allah told a blind man to take a good wuduu and pray 2 rak^ah and then say, among other things. "O Muhammad, verily I turn to my Lord through you...."

 

The second is asking someone absent for intercession. 

As for claiming that it is shirk to do this in the absence of the intercessor; the blind man was in the absence of the Prophet, as is obvious from the context of the hadith, because the narrator states that the man later came to them and was able to see. Moreover, if it was shirk to do this in his absence, then he would surely have warned him about this. After all, he -may Allah raise his rank- was sent to remove shirk, not lead people to it! 

 

To claim that it is shirk or haram to say that the Prophet may hear one's call for help, has no proof, and cannot be found in the books of scholars before the 8th century hijri. If someone thinks that this may happen by the will of Allah, where is the shirk in it? The hearing of the dead is stronger than that of the living, for it is mentioned in hadith that after burial a dead person hears the footsteps of those leaving the funeral. It is also mentioned that the Prophet addressed the dead pagans of Badr and spoke to them.

 

The claim that it is shirk to say this in the intercessor's absence is based on lack of understanding of what shirk is. Shirk is to worship other than Allah, or to believe that He shares attributes with His creation, such as the power to create.

Re: Bravenet Form Processor Fiqh Q&A

Question: Are there any worlks that we know for sure are from Abu Hanifa? I had always thought that Fiqh al-Akbar was authenicly attributed to him, but read in the book Abu Hanifa:His Life and Work by Allamah Shibli Numani, who was himself a Hanafi that there is no surviving work of Abu Hanfia.  Not even Fiqh al-Alkbar.  What do other scholars of the school say about this?

Answer: Books like Al-Fiqh Al-Akbar, Al-Wasiyah etc. are books were composed/ collected by others, but the sayings are those of the Imaam.

Louder first tasleem

Question:  I just read the Noorul Izah of Shuroonbuali where he is giving 51 sunnah of prayer and one of them is saying the second tasleem (as salamu aleykum wa rahmatullah) quiter than the first at terminating of prayer.

What is the proof of being sunnah for this?


Answer: This is for the Imam only, in order to make people hear clearly. The second one is also loud, but does not to be as loud as the first, because the purpose has been met.

Friday prayer followed by 10 raka^aat according to Ibn Abidin

Question: I read in Ibn Abidin, in section ''Friday Prayer'' that there a 4 rakat before Jum^ah and 10 rakat after Jum^ah explaining that those 10 rakat have to be prayed in order: 4 - 4 - 2,  the extra 4 rakat he is explaining to be the 4 rakat of Zuhr what according to him have to be prayed as a precaution for fearing that there are some things missing for Jum^ah. And he is saying that one have to make the niyyah for this prayer kind like this: I'm intending for Allah to pray the on time reached but not offered Zuhr Ahir prayer. What is the truth on this? And what is Ibn Abideen trying to point out?

Answer: Those ten are the sunnah of Thuhr, the precautionary Thuhr and the sunnah of Thuhr respectively, but one does not have to do this. This is as a precaution based on the saying of Al-Shaafi^iy and some Hanafis that one cannot have more than one Jumu^ah in one town. If there is more than one, according to this saying, then only the one with the earliest takbiirah for prayer is valid. If one's Jumu^ah is invalid, then one must pray Thuhr. The intention for this precautionairy Thuhr is "I pray the last Thuhr that is obligatory on me that I did not pray yet."

Sunnah dua in tashahhud

Question: What are the sunnah dua's made by Nabi SAW in last tashahhud? Our Hanafi books of prayer they all state that we have to read Rabbanaa attinaa fid dunyaa.....and Rabbana ghfirlii waliwaideyya...

But i founds nowhere that Nabi SAW used to read these dua's in tashahhud. Well why we hanafees dont use in taashuud duas that are proven sunnah?

Answer: The Hanafi books DO NOT say that you have to say what you mentioned. The sunnah is to make any Duaa'. There is no particular phrase that is sunnah to make, but rather one choses from hadith or Quran as one wishes, or something similar to narrated phrases. One must avoid saying something that resembles ordinary conversation to preserve the prayer from invalidation.

dua 7 times morning and evening

Question: Is it sunnah to say 7 times in morning (after fajr salaat) and evening (after magrib salat): ALLAHUMMA ADJEERNI MINAN NAARI ,WA ADGHILNAL DJENNATA MEAL ABRAR. Do we have to say this after salat, and raise hands? Where can we find this narration?

Answer: ALLAHUMMA ADJEERNI MINAN NAARI, but not the rest, was narrated by Abu Dawood. You don't HAVE to say anything after prayer. It is a sunnah to make any duaa.

Qunoot in Witr

Question:  I has a question regrding the dua qunoot, i saw that in Al Bayhaqi Al Sunan al Kubra 2/211 this dua what we read is different in Bayhaqi.

Also the word in red (Mulhiq) in some versions it is like Mulhaq, and in some version after the word AZHAABAKA there is a adding of the word DJIDD. (I read in Ibn Abidin that this word is Sahih?)

Allahumma inna nasta'inuka wanastaghfiruka wa nu'minu bika wa natawakkalu alayka wa nusnee  alaykal khair wa nashkuruka wa laa nakfuruka wa nakhla'u wa natruku may yafjuruk. Allahumma iyyaaka nabudu wa laka nausallee wa nasjudu wa ilayka nas'aa wa nahfidu wa narjoo rahmataka wa nakhshaa azhaabaka inna azhaabaka bil kuffaari mulhiq.


And is the addition made by Imam Muhammad Allahumma mahdeeni..... is that also sunnah?

Anyway the qunoot what we hanafis read where is it narrated? And why these different versions?

Answer : The Qunuut Hanafis read in Witr is narrated by Abu Dawood and others and is called the qunuut of Ibn Mas^uud. It is a sunnah to say this particular Qunuut, but another similar duaa' would do if one is not able to say this particular qunuut well. It is good to add the Qunuut of Hasan (the son of Aliy and Faatimah), which is "Allahumma ihdinaa... etc.", and al-salaatu ^ala-n-nabiyy.

 

You can add "jidda", and thus say "inna ^adhaabaka-Jidda bi-l-kuffaari mulhiq" as was narrated by Abu Dawood and Al-Tahaawiy. The scholars differed on whether it is "mulh iq" or "mulhaq". Mulhaq seems stronger linguistically, as mentioned in Al-Qaamuus.

Raising hands for the qunoot of Witr Prayer

Question: Where can we find this hadeeth:
"The hands should not be raised, but on seven occasions, when reciting the Takbeer-e-Tahreemah, for the Takbeer of Qunoot,Takbeer of Al Eid and 4 places in Hajj"

Is this the proove for raising the hands for Qunoot? What proofs are more for raise hands before Qunoot please mention these..

Answer: This is close to a saying of Ibrahim Al-Nakha^iy, the teacher of Abu Hanifa's teacher, and the inheritor of Ibn Mas^uud's teachings. It is not to be found as a hadith. However, it states "The hands are raised", without the "should not be raised but on."

 

There are other hadiths for raising one's hands in Qunuut. For example, Al-Nasaa'iy narrated that the Prophet (صلى الله عليه وسلم) used to say the qunuut before rukuu^. Raising the hands for Qunuut in witr has been narrated by Ibn Mas^uud also. Al-Tahaawiy mentions that all those who said that qunuut in Witr is before rukuu^ agreed that one raises the hands for it. He then added that this is a takbiirah that is additional to the prayer, like the takbiirahs of Eid, thus the back of one's hands should point to one's face when lifting the hands.

Cleaning after touching pigskin

Question: if we touch the clothes made from (leather) pig skin, what must we do to clean it?

Answer: All tanned leather, exept pigskin is clean. If you touch dry pigskin with a dry hand, then you do not need to do anything. If there is moisture on your hand or on the pigskin, then you wash what touched it by putting it in flowing water ( e.g. under the tap, or by pouring water over the area).

Raising hands and wiping when making dua

Question: When saying after prayer 3 times Astaghfirullah and then Allahuma antas salamu....do we have to raise hands and wipes them after.

Answer: This is part of the adab (etiquettes) of du^aa to rasie ones hands for supplication and then wipe one's face with them when finished.

The period a mother gives milk to her baby

Question: How many months a mother gives milk to her baby?

Answer: She gives as long as the baby needs, but it is mustahabb up to 2 years. It is allowed to continue up to two and a half years, but after that it is prohibited.

Re: Bravenet Form Processor Fiqh Q&A

Question: Would you describe it as mukhruh or haram to greatly disturb your neighbor with loud noise, rude children, etc., based on the hadiths regarding the great care we must show towards our neighbors?

Answer: To greatly harm a Muslim is a sin. Not the least your Muslim neighbour.

Aqidah of Ibn Asakir

Question: Is the aqidah book of Ibn Asakir reliable?

Answer: It is one of the most important and reliable writings on Aqiidah.

Minimum reciting

Question: Is it permisseble to read in salaah Ayatul Kursi , Amanar Rasool, Alif Laam Miim?

 

Answer: You must read Fatihah and a short suurah. Instead of a short suurah, 3 aayas or a long aayah also qualifies, such as Aayatul-Kursiy, but not "alif laam miim". The minimum length of what must be read in addition to Fatihah is Al Mudaththir, Aayas 21-23:

 

{ثم نظر ثم عبس وبسر ثم أدبر واستكبر}

 

Question: Can we cut those in 2 (read first part in 1st rakaat en the 2nd in 2th rakaat)?

 

Answer: If they each part reaches the required lenght above, yes. But this is pushing the limits, and in one saying of Abu Hanifa one must read a complete aayah of the minimum length in each rak^ah (part of an aayah is not enough).

 

Question: And what is the smallest amount to read in Qiraat? Will the ayah ''Ya Seen'' fulfill?

 

Answer: The minimum length of what must be read in addition to Fatihah is Al Mudaththir, Aayas 21-23:

{ثم نظر ثم عبس وبسر ثم أدبر واستكبر}

If you read only an aayah, or part of one, it must be equivalent to this in length.

Re: mursal narrations of Ibrahim An Nakhai

Question:
Are the Mursal narrations of Ibrahim an Nakhai from Abdullah ibn Masud SAHEEH?

Answer:
Yes, in the Hanafi methodology, if Ibrahiim Al-Nakha^iy says something like, "The Prophet said 'so and so'," then this is considered saheeh.

Re: tahhiyatul masjid prayer

Question:
The Prophet did order us to pray 2 rakat Tahhiyatul Masjid before you sit when enter a mosque. What to do when entering the mosque in the 3 times it its prohibited to pray?

Answer :
You don't pray tahyiyatul Masjid in the forbidden times. This includes at the sun's zenith, when it sets and when it rises. It also includes the times it is forbidden to pray optional prayers: after having prayed the sunnah of Fajr and after having prayed Fajr or Asr, and before Maghrib.

Re: 2 rakat before magrib.

Question:
Is there a 2 rakat sunnah before Maghrib? Isnt't that we are
prohibited when the sun is setting (so before Maghrib) Or do we have
to pray the 2 rakat sunnah before Magrib after the Azaan is called out
for Maghrib?

Answer:
In the Hanafi school there is no sunnah before Maghrib prayer.

Recital behind imam in inaudiable salaah

Question: 

I read that some Hanafis are of the opinion that it is better to recite sura fatiha behind imam in inaudiable prayer and last 2 rakat of audiable prayer, and that this the second view of Abu Hanifa the opinion of Imam Muhammad.  

 

The late prominent Hanafi scholar Abdul Hay Luknewi, Zafer Ahmed Usmani is also of the same opinion. 

He is also saying that this was the opinion of Imam Muhammad and one of his student, also he gives a list of hanafi scholars who are of the same view (see the final page in the book in section: recital behind imam)

 

Why is it then that it is makrooh to recite in any prayer in hanafi madhab?

Answer: 

Muhammad ibn Al-Hasan went back on this view before he died. This is an issue of long debate and conflicting evidences. The bottom line is that it is more precautionairy not to read. The opinions of Abdul Hay Luknewi and Zafer Ahmed Usmani are for themselves. They are, while respected scholars, not imams of the school.

Re: the muwatta of imam muhammed

Question:
Did Imam Muhammed narrated all the hadeeth in his Muwatta directly from Imam Malik? And why some hadeeth are contracting between the muwatta of imam Muhammad and imam malik? How much hadeeth does the Muwatta of Imam Muhammad contain?

Answer:
Muhammad's Muwatta is directly narrated from Malik. Malik changed his book over time, so different narrations have different hadits. Muhammad's Muwatta has between 1-2000 hadits.

Re: words before starting dua

Question: It is written in a translation of Musnad of Ahmed bin Hanbel(volume 4 page 54) that the Prophet never started his dua before he said:
"Subhana rabbiyal alal aliyyil wahhaab."

Now in all Turkish books and in the  Turkish mosques these words are like this:
Subhana rabbiyal aliyyil alal wahaab
The words ALAL and ALIYYIL are switched.

Why is this and which one is the authentic one?

Answer: What you read in the traslation is wrong. Here is the phrase:
سبحان ربي العلي الأعلى الوهاب
subhaana rabbiya-l-^aliyyi-l-'a^la-l-Wahhaab.

Also, it doesn't say that the Prophet never started his dua before he said this. The narrator states rather that he never heard him start his dua before he said this.

The descent of Jesus

Question: I need all hadeeth and quranic verses concerning the comeback of Jesus to earth, this to convince a brother who has just embraced islam.

Answer: The hadiths in this reach tawaatur, and Muhmaad Anwar Shaah Al-Kashmiri has a book showing that. It is not mentioned in the Quran. One of the many hadiths on this is in Al-Bukhaariy:

 

2109. It is related from Abu Hurayra that the Messenger of Allah, said what could be translated to mean, "I swear by Allah, the time is soon coming when the son of Maryam will descend among you as a just judge. He will break the crosses, kill the pigs and cancel the payment of  jizya-tax. There will be so much wealth that there will be no one that accepts it."

Rakaah of witr

Question: I found a hadeeth narrated by al-Haakim (1/304), al-Bayhaqi (3/31) and al-Daaraqutni (p. 172), and which was classed as saheeh by al-Haakim according to the conditions of al-Bukhaari and Muslim.

According to this hadeeth the Prophet (peace and blessings of Allaah be upon him) said: "Do not pray Witr with three rak'ahs that resemble Maghrib''

Why we Hanafees still insist in praying the Witr 3 rakah like the Magrib if the prophet has prohibited to do so?

See Fath al-Baari by Ibn Hajar, 4/301. al-Haafiz said: Its isnaad is saheeh according to the conditions of al-Bukhaari and Muslim. See also 'Awn al-Ma'bood, commentary on hadeeth no. 1423; Salaat al-Taraaweeh by al-Albaani, p. 97.

Answer: You should understand that Abu Hanifa is not a student of al-Haakim, Al-Bayhaqi, al-Daaraqutni, Al-Bukhaari or Muslim and isn't obliged to follow their views. In fact he Abu Hanifa passed away before any of these scholars were born. It is very important that you realize that one of these scholars saying a hadith is sahiih does not mean that a mujtahid is obliged to go by its apparent meaning. Saying a hadith is sahiih is a matter of ijtihaad -an opion of these scholars. Mostly all it means is that the chain of narration is sound. Whether the meaning is sound and required to be followed is something else. Mayby Abu Hanifa did not see this hadith as sound, maybe he took it as a figure of speech, maybe he saw it as abrogated. This is how you should think when exposed to these questions.
 
In any case, if the meaning was apparent then the answer is that hanafis don't pray it like Mahrib, because they add qunuut. Moreover, Prophet Muhammad has prayed witr 3 rakaah without tasleem on the second as stated by Ibn Hazm. Another possible meaning of the hadith is to say that it means that you should add at least 2 or more rakaahs before it from the night prayer, and not just pray witr.

Raising hands before qunuut in witr prayer

Question: why do some lift the hands (as in begin of prayer) in witr prayer before reading qunoot.

Answer: This is understood from narrations from Ibn Mas^uud.

Holding quran in hand while praying behind an imaam

Question: While watchting on TV the Salat Taraweeh live from Kaba (Mecca) i see some people holding the quran in prayer in their hands and their are following what the imam is reciting.When going into rukoo they close quran and go in ruko. Is it aloud to hold the quran in hands in salaah?

Answer: This is makruuh because it is and activity that is not part of the prayer.

Seeking blessings through the Quran

Question: Is it legit for Muslims to put the Ayatul Kursi inside the door entrance of the house as a form of protection?

Answer: Yes.

Question: When a family member passes away, is it a Biddah to have a family gathering to read/complete the quran (split up the surahs among the people) for that persons betterness?

Answer: There is no harm in that, and the dead will benefit from it in shaa' Allah. However, one must make sure that every person reading knows how to read properly so that curses will not descend instead of blessings.

Dealing with 3 divorces

Question: A man divorced his wife three times. Is it allowed for her to stay in the same house, for the sake of the children, if they avoid each other? Can she marry another man, get divorced, and then marry the first husband again?

Answer: She is allowed to stay in the house as long as they do not touch each other, look at each others ^awrah, show their ^awrah to one another, stay alone in a room without a 3rd person they would feel shy from, or anything else that is forbidden between strangers.

If she married another man and had intercourse in that marriage (this is a must), and was divorced from that man, then she can marry her 1st husband again. However, it is not allowed to make a marriage with the stated condition that it is for dissolving the 3 divorces made by the first husband. If the condition was not stated explicitly, then it is ok. Beware that the second husband cannot be forced to divorce her, i.e. he might choose to keep her.

What is the dress code for muslim males?

Question: What is the dress code for muslim males? Does shariah accept shirt,fullpant,t-shirts, jeans?

Answer: The most important thing is to cover the area between the navel and the knee. As for the kind of clothing one uses to do this, t-shirts etc. are fine, however, one should avoid clothing that is most likely the invention of non-muslims, such as tight jeans and tuxedos. The best clothing to wear is traditional muslim clothing.

When I am travelling, how can I perform fasting?

Question: When I am travelling from USA to Bangladesh, how can I perform fasting?

Answer: You fast according to the sun. When the sun sets you start fasting, when a horizontal light appears in the horizon you start fasting. Note that as a traveller you are not obligated to fast. However, if you became a traveler during fasting time, then you must complete that day fasting.

Plants are pure

Question:  In my country, some jai-namaj are made of grass like plants, if I purchase new one like that and without wash can I perfrom Salat on it?

Answer: I do not know what "jai-namaj" is, but plants are not najis, so unless someone has put najas on them, they are pure and can be prayed on.

Thinking of Imam Az Zaylai on raising the hands for rukuu^

Question: What was the thinking of great Hanafi scholar Imam Az Zaylai in regard of Rafa al Yedain in his Nasb Ur Rayah, for he declared the narrations of Abdullah Ibn Masud to be weak and also some other narrations on this issue. What was his view?

Answer: Az Zaylai was a Hanafi and definitely had the hanafi position on this issue. He did not declare the narrations of Abdullah Ibn Masud to be weak. For the most part he simply quotes what people have said about the hadiths, a lot of them scholars of other schools, such as Bayhaqiy and Ibn Al-Jawziy.

The book mishkat al masabeeh

Question: I maybe want to buy the book called Mishkat al masabeeh, i wonder what kind of book this is..Is the author a Hanafi(imam Tabreezi) and does the book have those hadeeths which the hanafees are using for prayer, wudu etc etc. Is the book with a commantary on each hadeeth? Can you recommend it?

 

Answer: Mishkaat is a famous book, but it wasn't written for the purpose of defending hanafi positions. There is an explanation of if written by Ali Qari who is a hanafi scholar.

Refusing to pray behind someone

Question: can a person refuse to read behind an imam if he feels that the imam does not have the same belief as himself?

Anwer: If the imaam has serious innovations in his belief, to the extent that he is not a Muslim, then it is forbidden and invalid to pray behind him. If he is an innovator, but not to the extent of falling out of Islam, then it is makruuh to pray behind him. If the imaam differ in opinion from a follower, but his opinion falls within the realm of sunni islam then one should not refuse to pray behind him.

Boldness of Aliy

Question: I read in a book that was quoting a hadeeth that Hazrat Ali RA used to wipe his head where he had less hair with his hand in wudu, then the author says: Hazrat Ali RA was a little bit bold at the top of his head, is this true?

Answer: It is true that he had some boldness, yes.

Praying taraweeh fast

Question: I my local masjid (turkish hanafee mosque) the imam does let pray the taraweeh in a quick tempo than other regular salah, is this sunnah?

Answer: If they do this in order to increase attendance then this is something good.

Following a Shaafi^iy imam in raising hands

Question: If i follow a Shaafi^iy imam in prayer do i also have to raise hands before and after ruku?

Answer: No.

When traveling far, how can one perform prayers?

Question: When i am traveling from USA to Bangladesh, how can I perform prayers?

 

Answer: While travelling you shorten Thuhr, Asr and Eisha to 2 rak^ah only (instead of 4). Take a look at the article  The prayer of the traveler at this website for more details.

Is it enough for a muslim to do the fard works for going to the heaven?

Question: I have heard that it is enough for a muslim to do the fard works for going to the heaven. Is this true?

Answer: It depends on the definition of fard. If one defines fard as anything that is obligatory to do, including to avoid sin, then yes, that would be enough. However, some scholars, differ between fard and waajib, where waajib is also what one must do, but its evidence of being a must in the religion is not as obvious as that of fard. In other words, one must do waajib as well according to this way of defining the terms waajib and fard.

What are the fard works of islam?

Question: What are the fard works of islam?

Answer: Fard works are those that one must do. If one does not, then one deserves to be punished in the hereafter.

Writing the basmala

Question: Imam Zundawesti writes in his Rawza than if someone writes down the basmala he will get mercy from Allah. Is this a Fabrication?

Answer: If someone writes the basmala for the sake of Allah, as way of rememberence, then this is rewardable.

 

...and Allah knows best.

Fabrications in the books of Tawassuf people

Question: Why we find so much fabrications in the books of Tawassuf people?

Answer: Because the average person that practices tasawwuf is usually very ignorant about both fiqh and belief. This means that entering such community with the intention to pervert (by changing books and oter means) is easier than in communities dealing with knowledge.

 

... and Allah knows best.

Re: invocations and supplications after FARD or SUNNAH salah?

Question: why do we Hanafees do the post-prayer invocations and supplications (the duaas, tasbeehs and dhikrs done by the prophet after  FARD salah) after the sunnah in Thuhr, Maghrib and Esha', and not right after the fard, as it is mentioned by the Prophet - صل الله عليه وسلم - in saheeh ahadeeth?

Answer: This is not entirely an entirely correct description of the Hanafi school. The school says to say something like the amount of "astaghfirullah, astaghfirullah, astaghfirullah. Allahumma anta-s-Salaamu wa minka-s-Salaam, tabaarakta yaa DHa-l-Jalaali wa-l-Ikraam", then pray the sunnah, and then do the other supplication. This is because Aa'ishah told that He - صل الله عليه وسلم - didn't sit more than ""astaghfirullah, astaghfirullah, astaghfirullah. Allahumma anta-s-Salaamu wa minka-s-Salaam, tabaarakta yaa DHa-l-Jalaali wa-l-Ikraam" before praying the sunnah. Contrary to what you have been told about saheeh ahadeeth... Rather, what has been related about invocations and such "after prayer", is taken to mean "after the sunnah - if there is one," due toe the hadith of Aa'ishah.

 

... and Allah knows best.

Takbirah al-ihram before the iqamah ends

Question: I notice most imams in my region actually make takbirah al-ihram before the iqamah even finishes. (when saying KAD KAAMAT IS SALAAH) Is this sunnah?

Answer: This is the saying of Abu Hanifa.

To be born on monday

Question: Are there any virtues reported by the Prophet on being born on monday?

Answer: I do not know, but it has been related that the Prophet was born on a Monday.

Friday prayer and "Zuhr i Ahr"

Question: In my local mosque we are praying Jumuah in this way:

After the Azaan we pray 4 rakat (single set)Sunnah prayer, then listen to Khutbah and pray the Jumuah.

Then we pray again a sigle set of 4 rakats Sunnah. Then we pray 4 rakat (single set) a prayer called Zuhr-i Ahr. Then we pray 2 rakat Sunnah prayer. I wonder what is the prayer called Zuhr i Ahr ? And is it a sunnah prayer?

Answer: I don't know what Zuhr i Ahr means, since I don't know what "i ahr" means. Perhaps they are praying Thuhr as a precaution, fearing that some of the prerequites are missing. This is the habit in some places.

Question: What are the soundest sunnah prayers of Jumuah ?

Answer: There are 4 ascertained rak^ah before it and 4 after it. This is the saying of Ibn Mas^uud. Adding another 2 at the end is the saying of Ali, and Abu Yusuf went by his saying.

Prayer during Khutbah

Question: What is the reason, for the Hanafees, that one must not engage in prayer during the Khutbah in light of the Sahih hadeeth in which the Prophet (صلى الله عليه وسلم) ordered a man to pray 2 rakat (tahiyyatul masjid) while he was delivering the khutbah?

Answer: There is no prayer after the Khutbah starts for Friday prayer since the narrated order to be silent abbrogates what has been narrated regarding praying 2 rak^ahs.

Selling newspapers that have horoscopes

Question: Is it haram to sell newspapers in a grocery store that print horoscopes as part of their publications?

Answer: No, because the purpose of the newspaper is the news, not horoscopes. Moreover, people do not generally believe in those things. It is believing in them that is forbidden.

 

... and Allah knows best.

How to give a sign that I am praying

Question: how should one give sign when praying upstairs if someone is calling one from downstairs.

Answer: Women clap. Men should not clap, but say loudly, "subhaanallaah".

 

... and Allah knows best. 

Eating meat in England from the supermarkets

Question: Is it halal to eat the meat in England from the supermarkets?

Answer: No, one may not eat meat from the supermarket in England, because they do not slaughter properly, even though they are "People of the book". Moreover, most people in England are probably agnostics or atheists, not "People of the Book" anymore.

One must find trustworthy Muslims that sell meat that one feels confident and believes has been slaughtered properly by Muslims (or by real people of the book - but this is unlikely). One should not take this issue easily, eating meat one doubts has been slaughtered islamically is a very big sin.

 

...and Allah knows best.

If someone offers another a free package for Hajj

Question: If someone offers another a free package for Hajj, should one go for hajj?

Answer: If you could not afford hajj to begin with, and someone offered to pay for you, then it is NOT a duty to accept. In other words, you may accept or refuse the gift as you see fit.

 

... and Allah knows best.

Hadeeths on abu hanifa

Question: I found some hadeeth about Abu Hanifa are these hadeeths Saheeh?

Among my Ummah, there will come a man called Abu Hanifa. On the Day of Resurrection, he will be the light of my Ummah Another hadith ash-Sharif states: "A man named Numan ibn Habit and called Abu Hanifa will appear and will revive Allah ta'ala's Religion and my Sunnah." And another one states: "In every century, a number of my Ummah will attain to high grades. Abu Hanifa will be the highest of his time." These three Ahadith are written in the book Mawdua'at al-'Uloom and in Durr-al-mukhtaar. This hadith ash-Sharif is also well known: "Among my Ummah, a man called Abu Hanifa will appear. There is a beauty spot between his two shoulder blades. Allahu ta'ala will revive His Religion through his hand." These two Ahadith are recorded in "Durr al-Mukhtar."

Answer: None of this is can be authenticated, and Abu Hanifa does not need them; his rank as a scholar is very obvious. The acceptability of following the school of Abu Hanifah, however, is clearly indicated in the Hadith authenticated by Al-Dhahabi, Al-Suyuutiy and Al-Haakim, which means "Verily You shall open Constantinople. Its leader is good and so is that army." Throughout history muslim rulers strove to take this city due to this hadith. They wanted to be the leader that the Prophet blessed. It is well known that Muhammad al-Faatih and his army, who conquered this city, were Hanafis.

... and Allah knows best.

A woman travels more than 98 kilometers without a mahram

Question: If a women travels more than 98 kilometers without a mahram, is it haram or makruh for her?

Answer: It is sinful.

 

... and Allah knows best.

Re: fatawa books

Question: What is Al-fatawa Al-hindiyya? who wrote it? and why we dont see evidenses in those books?

Answer: This is a book of fatawa of the Hanafi school preferred by a council of scholars that got together in India. It is a reliable book. Books of fatawa do not usually contain proofs because that is not their purpose. There are other books for that. Fatawa books are meant for scholars only, not the general public, and scholars are aware of evidences.

... and Allah knows best.

Re: placement of hands of our Shafee brothers

Question: In the Hanafi school we place the right hand's palm on the left hand benaeth the navel. As we know our Shafee brothers do the same but above the navel, however i see some of our Shafee brothers placing their right hands palm not on the left hand but merely more almost on their left arm's elbow...

What is their evidence for this? Has the Prophet said to place on the left HAND (in some narrations GRAB the left hand) Why do they place on the arm almost on the elbow?

Answer: This matter is not a big deal. The important thing is to place the right hand on the left.

 

... and Allah knows best.

Re: fatawa books

Question: What is Ahsanul Fatawa and who did write it?

Answer: I am not aware of this book.

Dua for 2 million hasanah?

Question: Is it right when someone make this dua:
" la ilahe illallahu wahdehoo la sherikelehoo ehadun sameden lem yelid, we lem yooled ve lem yekoon lehu koofoowan ehad." will earn 2 million hasanah?

according to the dua book i have ; Tabarani narretes from Abdullah bin Ewfa that if
somebody makes this dua he will get a reward of 2 million hasanah.

Could you check on authencity?

Answer : Al-Haythamiy says there is a abandoned (very weak) narrator in the chain. However, there is nothing wrong with saying it.

16827- وعن عبد الله بن أبي أوفى قال: قال رسول الله صلى الله عليه وسلم:
"من قال لا إله إلا الله وحده لا شريك له أحد صمد لم يلد ولم يولد ولم يكن له كفواً أحد كتب الله له ألفي ألف حسنة".
رواه الطبراني وفيه فائد أبو الورقاء وهو متروك

 

... and Allah knows best.

Will a woman be able to get married if pregnant?

Question: Will a woman be able to get married if pregnant?

Answer: If she is pregnant from another marriage, even if it was a corrupt marriage contract, or another means by which Islamic law establishes relation (descendency) to the father, then she must wait until after childbirth. If she is pregnant from blatant adultery/fornication, then she may marry, but she may not engage in flirting or any sexual activity until the child has been delivered - unless she married the father.

 

...and Allah knows best.

The position of the feet in rukuu^ and sajdah

Question: What is the position of the feets when we are in sajdah?

Some people say we have to bring our heels together and they quote a hadeeth which contains the meaning that "Aishah found the Prophet of Allah while he was in Sujood with his heels together." (Ibn Khuzaifa 654 and Bayhaqi 2/u6)

Is this the correct way? or do we have to hold space between the feet?

Answer: This is not something that the Hanafi scholars emphasized a lot. The important thing is to direct your toes towards the Qiblah. Ibn Aaabedeen states it is a sunnah to join the ankles, but suggests that it is so based on the saying that it is a sunnah to do so in rukuu^. Al-Raafi^i in his comments on Ibn Aabedeen's "Haashiyah" questions the correctness of it being sunnah to join the ankles together in rukuu^, and says that it may be based on a misunderstanding.

I do not know of any hadith stating that ankles should be joined in rukuu^. As for the sajdah, there is the hadith you mentioned regarding the heels, but there is another one stating that he was observed placing the legs apart in the sajdah. In yet others it was mentioned that he placed his knees apart and his thighs apart. May Allah raise his rank. All of this is found in "Al-Talkhiis Al-Habiir".

... and Allah knows best.

4 rakat before Esha prayer

Question: Please provide the hadeeth(s) that prove 4 rakat sunnah before the farz of Esha prayer, and also the authencity of it.

Answer: It is not sunnah, but mustahabb, i.e. preferrable. I do not know of any authenticated Hadith, though it is mentioned in some books that Aisha related that he -may Allah raise his rank- prayed 4 rakat before and after Esha. In any case, it can be based on Abu Hanifa's saying that 4 rakat are better than 2, and that it is prescribed to pray 2 rakat after the a dhaan of any prayer, and that Esha is like Thuhr in that it is allowed to pray both before and after it.

 

Note that the judgement of "mustahabb" can be made by a mujthid based on analogy and even weak hadiths that have a sound meaning and no liars in the chain of narration.

 

... and Allah knows best.

Masah over socks

Question: I read in a turkish fatwa site that it is aloud to make masah over socks. They say that this was the later opinion of Abu Hanifa, while before he was not of this opinion.

Answer : These are not socks as we know them today. These are basically shoes made out of textile, strong enough to travel in. See hanafi_fiqh.tripod.com for an article on this.

 

... and Allah knows best.

MAKTUBAT on raising the index finger in tashahhud

Question: I read in the 1'st volume the 312't letter in the MAKBUAT of
Imam Rabbani that the index finger in tashahhud should not be
performed, in view of him it is makrooh or rather haraam to do so.
What is your comment on this?

Answer: This is a very strange and unusual position and is definitely
NOT the accepted saying of the school.

... and Allah knows best.

Kissing thumbs after adhaan

Question: Is the hadeeth on kissing the thumbs after the adhaan declared authentic by our hanafee ulema?


Answer: I have never even seen anyone do that, much less heard of a hadith on this.

...and Allah knows best.

The Prophet's sword

Question: I have heard that Prophet had a sword, did he ever use his sword in battle or something else?

Answer: Definitely, yes.

...and Allah knows best.

Did the Prophet have any brothers or sisters by birth?

Question: Did the Prophet have any brothers or sisters by birth?

Answer: No.

... and Allah knows best.

Hadith on raising hands in prayer

Question: Is this hadeeth authentic? "He who raises his hands during the prayer, there is no prayer for him."

Answer: No.

... and Allah knows best.

Headgear

Question: Is it sunnah to cover the head in prayer? And with what we have to cover it?

Answer: Yes, it is a sunnah, and the typical is to wear a cape or a turban.

Question: How did Nabi SAW cover his noble head?

Answer: It is mentioned in hadith that he wore a turban.

... and Allah knows best.

Abu Hanifah and hadith

Question: are the following books:JAMI AL MASANEEDMUSNAD IMAM ABU HANIFAKITAB'UL ASAAR (BY IMAM ABU YUSUF)KITAB'UL ASAAR (BY IMAM MUHAMMAD)one and the same book?

Answer: These are different books.

Question: And what is the amount of hadeeth what Imam Abu Hanifahas recorded?

Answer: It is mentioned that he recorded some 40,000. This does not mean he only memorized 40,000 though. Abu Yusuf, who was his student and later became the head of the scholars of his time said he had never met anyone as knowledgeable about hadith in rules and laws of the religion as Abu Hanifa.

Question: And what is the amount of hadeeth which the students of Abu Hanifa have recorded from ABu Hanifa?

Answer: I don't know.

... and Allah knows best.

AL AZKAR of Imam Nawawi

Question: Is the book AL AZKAR of Imam Nawawi a good book for dua's? Is this a book only for Shafee (as Imam Nawawi was Shafee) or is it also for Hanafi?

Answer: It is a famous book that everybody reads. Beware, however, that there is a perverted story in available copies which gives the impression that a prophet may harm someone with their eye (hasad). This is kufr (blasphemous) to believe, because it is impossible for a Prophet to be mean and harmful. Hasad, or envious looks, happens when someone sees something he likes and wishes that the owner did not have it, and that he had it for himself instead. This is meanness, and prophets are never, ever mean. The enemies of Islam never tire from inserting herisies in the books of the scholars to make people deviate.

... and Allah knows best.

Playing drums

Question: my year level is having a graduation and i was wondering can we play drums in it?

Answer: You may according to some Shaafi^iys, not in the Hanafi school. This is provided that it does not lead to forbidden things.

... and Allah knows best.

Raising hands before and after rukuu3

Question: Does raising hands when going into ruku, etc, affect a Hanafi's prayer? and is it Makrooh to do so? Did Abu Hanifa,Imam Muhammad, Abu Yusuf say it is makrooh to raise hands in any other place then in the first takbeer? I heard that Ibn Abidin has said it is makrooh is this true?

Answer: Yes, it is stated by Ibn Aabidin that it is makruuh. This is because this is an abrogated part of the prayer. It does not, however, invalidate the prayer to do so.

... and Allah knows best.

Reading durood which is not related from hadeeth

Question: What are he benefits of reading durood which is not related from hadeeth.. duroods like: Durood Tunjina..Durood Nariya etc etc. these are durood not teached by Nabi. Isn't it not better to read durood which Nabi has taught us and told us the benefits of?

Answer: It is rewardable to praise the Prophet - may Allah raise his rank- in any way that agrees with the teachings of Islam. Saying the excact narrated phrases with the intention of following the Prophet's example has extra reward. However, this does not mean that other phrases are discouraged if they are in agreement with Islamic teachings. The most important thing is that the heart should be engaged.

... and Allah knows best.

Suppications in suuud

Someone asked: As the Nabi SAW has said the closest place to Allah is the sajdah so supplicate there. Is it aloud to formulate our own dua in our own language in sajdah after reciting 3 times subhana rabbiyal ala? And is it aloud to do this in every prayer (farz,sunnah,nafil)?

Answer: The Prophet did not say "closest place", but something like "The closest one is". This has nothing to with place, because Allah is the Creator of place and is therefore not in a place or direction. Closeness here has the meaning of acceptance, not place. It is blashemy to believe that Allah is in a place, because being in a place is an attribute that must have a beginning, since place itself has a beginning. Anything with a beginning needs a creator, and Allah does not need anything. If someone believed that Allah is in a place, he needs to become muslim by saying the shahaadatayn, intending to become muslim and leaving what contradicts the islamic belief.

You should not formulate your own duaa in other than Arabic if you are able to speak Arabic. You should also not go beyond "subhaana Rabbiya-l-'a^laa" in fard prayers, but you can say this phrase as many times as you like for a total count that is an odd number, such as 3, 5, 7, etc. Three times is the minumum sunnah. In other prayers you can add other phrases, but make sure that you make duaas that have been related or are similar to those related. If you ask in a way that sounds like ordinary speech it will invalidate the prayer. The best and safest is to make Arabic duaas that have been narrated in hadith.

... and Allah knows best.

The meaning of "alaynaa"

Question: What is the meaning of ''Aleyna'' as it is also noticed in dua ''At tahhiyatu''....as salamu aleyna wa ala iba dillah is saliheen...

Answer: It means "upon us". That is, "as salamu aleyna" could be translated as meaning "may Allah's peace be upon us".

Naming as ''Amanar rasulu''

Question: Is it aloud to use ''Amanar rasulu'' as a name for a baby?

Answer: The phrase ''Amanar rasulu'' is not a name, it means "the messenger believed".

The descent of Esa (Jesus)

Question: I would like to know about he descent of Esa `alyhisSalam. Is it possible that his decent is metaphorical, for example, can it mean that someone with the qualities of Sayyidina `Esa `alyhissalam will be born?

Answer: The return of Esa is physical and real. There is no question about this. His decent will be in the Damscus area in the time of Al-Mahdiy. He will go to Al-Madiinah to visit the grave of Prophet Muhammad and greet him with his Salaam. He will rule the world according to the laws revealed to Prophet Muhammad.

... and Allah knows best.

Al-Salaatu-3ala-n-Nabiyy

Question: Can we read durood shareef in any dua we make (i.e. after salah and any other occasion)?

Answer: One should always start and end supplications with Al-Salaatu-3ala-n-Nabiyy. Apart from that one should do as much as one can of it during the day along with other dhikr. A nice one is "Allaahumma Salli ^alaa Sayyidinaa Muhammad wa ^alaa 'aalihii wa SaHbihii wa Sallim."

... and Allah knows best.