Answered by Sidi Moustafa Elqabbany

Questions

1.     I have read the following on www.Sunnipath.com – “If you lose track of filth (such as the carpet, in this case), then if the contaminated area is large, you can pray anywhere on it.”

I have lost track of filth and have become paranoid. If I touch any part of any carpet in our whole house I wash my hands, and I never pray anywhere without a clean mat or towel. Is this action blameworthy?

2.     I follow the Shafii madhhab. However, growing up, I misunderstood the proper way (according to the Shafi`i madhhab) of purifying things from najasah. For example, if there was najasah on the floor, I would get rid of the najasah (taste, smell and color) by methods like scrubbing, wiping with wet cloth or mopping the floor. But at the end, I did not flow water over the affected area as I thought getting rid of the najasah through this method was enough.

Now that I have a better understanding, how do I handle all the places around the house that I've cleaned in this improper way before? I am not sure of the places that were affected by najasah before as traces of the najasah have gone. I am especially concerned with my room where I carry out my prayers. I am sure the floor has been affected by najasah before but I am not sure where exactly in the room and traces of the najasah have gone. I do use a prayer mat when praying but I really want my floor to be pure, again.

Also, is it true that for Hanafi madhhab, it is OK to clean hard surfaces by wiping it with wet cloth (after color, taste and smell of najasah has been gotten rid of). My room floor is made from parquet (varnished wood); would this count as a surface that can be cleaned by wiping? The other room’s floors are tiles; can this surface be cleaned by wiping?

 

Answer

The first question references the following link, which is relevant to the question at hand:

http://www.sunnipath.com/resources/Questions/qa00002414.aspx

There are two issues here: the first is concerned with praying on an area where one has lost track of filth; the second relates to whether this filth can then spread to other areas. Regarding the first, the upshot is that if one loses track of a spot of filth in an area that is small enough for one to pray in, then one must purify the entire area. If the area is larger than this, one can pray anywhere on it. Regarding the second, a spot can only spread filth if one is certain that it was filthy to begin with. If it is possible that the spot is pure, it does not contaminate that which touches it.

The above is the ruling of the Sacred Law. It is permissible to pray directly on the carpet or floor without purifying it. If you want to be precautious, it is sufficient to spread out a prayer rug and pray on it. Anything more than this will probably lead to spiritual or psychological problems. Always trying to make things more difficult on yourself can open two doors for Shaytan: the first will be for you to start resenting your practice of the Sacred Law and the second will be to start abandoning it. May Allah be our refuge from all of this.

Rather than going through this hardship, give yourself a break and just stop where the Sacred Law has stopped. Believers rejoice in the Mercy of Allah. Allah has made things easy on you, so rejoice in His Mercy and stop worrying about things that the Shaytan and your own misgivings have imposed upon you.

As for the question about Hanafi fiqh, it should be directed to hanafi@....

And Allah the Exalted knows best.

 

 

 

Answered by Ustadha Shazia Ahmad

Question

 

Can Muslim eat shellfish?

 

In the Name of Allah, Most Merciful and Compassionate

Answer

 

Shellfish is a large family of crustaceans that vary from one another quite a bit. They include, lobsters, oysters, shrimp and so forth. Muslims can only eat the shellfish that live in water alone. Therefore, the wood louse, blue crab and land snails, which are shellfish that live on land and in water, are impermissible to eat. But, shrimp and lobster are permissible to eat because they only live in water.

 

And Allah knows best.

 

Shazia Ahmad

 

Answered by Shazia Ahmad

 

Question

 

If you have continuous annulment of wudu throughout the prayer time period, but can pray a simple prayer after several tries (because you are not sure when wind will be passed, it is sudden and random), do you still have to go for the congregational prayer?

Will it be bid`a to do this, i.e. to pray a simple prayer at home (before or after congregation) without passing wind (trying not to) but joining the congregation anyway so as not to miss it day after day? Please advise.

 

Answer

 

A person with chronic annulment of wudu (da’im al-hadath), for example because of constant release of wind, is not obliged to try praying several times without releasing wind. His prayer is perfectly valid, if he has made wudu with an intention suitable to his state, and prays his obligatory prayer once, even if he passes wind during the whole prayer. He is considered to have chronic annulment if he cannot find enough time to be free of breaking his wudu, or if he does find enough time, but is unable to pinpoint when it will occur. This is explained in the following link:

http://www.sunnipath.com/resources/Questions/qa00003616.aspx

 

 

The Prophet, may Allah’s peace and blessings be upon him said, "No doubt, I intended to order somebody to pronounce the Iqama of the (compulsory congregational) prayer and then I would go to the houses of those who do not attend the prayer and burn their houses over them." Narrated Abu Huraira.

 

The group prayer is a communal obligation upon all male nontravellers for the five current prescribed prayers, such that the rite of the prayer be public. (Reliance, f12.1)

 

After having asked Shaykh Akram Abd al-Wahhab about this, he said that it is best for one with chronic annulment to purify, make ablution go to the mosque and wait for the group prayer, even if the wait is lengthy.

 

Praying one’s obligatory prayer twice is completely unnecessary and can lead to harmful whisperings from the devil. This is the beauty of the shari`ah, which has permitted him to pray in this state, without burdening him with trying several times “to get it right”. So purify correctly, pray correctly with the group, pray as many supererogatory prayers as you like, and be thankful for the ease you have been given.

 

And Allah knows best.

 

Answered by Ustadha Shazia Ahmad

Question

 

After ejaculation, the person urinates and then takes ghusl. After the ghusl he notices a clear sticky fluid on his underwear (appears to be prostate fluid), does he have to make another ghusl as this fluid always accompanies sexual arousal but is distinct from the semen as mentioned in the books of fiqh?

 

Answer

 

The following link describes how to identify semen. If the liquid meets the criterion of semen, a ghusl would be required, otherwise not. Note that it is common for semen to exit a while after ejaculation if one has since urinated.

 

Post-Ghusl Exiting of Ejaculate (maniyy):

http://www.sunnipath.com/resources/Questions/qa00001840.aspx

 

And Allah knows best.

 

 

Answered by Shazia Ahmad

Question

 

According to this school, does using a wet hand to get cat hair off of clothes make the garments najas? It is difficult to brush off all the hair with a dry hand, as it gets stuck in the fibers.

 

Similarly, if I wash these clothes with the hair still on them, have they been considered to be made impure or does brushing them off when dry suffice?

 

Answer

 

Yes, according to our school, using a wet hand to remove cat hair from clothing would make the najas (filth) transfer to the clothing. Rather one should brush it off with a dry hand. After having had a cat myself, I have experienced the problem of cat hair and can recommend the following steps:

 

1)     Always used fabric softener in your clothing made of synthetic material, especially to avoid static. Static multiplies the cat hair problem exponentially and makes its removal very difficult. Be sure that your fabric softener does not contain any animal products (such as Downy Enhanced or Downy Advanced last time I checked)

2)     Consider using a lint brush to remove the hair. There are dry ones and sticky ones available at pet stores that you just roll over your furniture and clothing and it all comes right off.

 

If you wash clothing that has cat hair on them, the najas will transfer to all of your clothes. You will then have to rinse them one more time to remove the filth, making sure that not a single hair remained on any of the clothing. If you do not, your clothing will remain impure.

 

Brushing off the dry hair is much easier and this would avoid spreading filth on all of your clothes.

 

The following link should also be helpful. It mentions how much cat hair is excused.

http://www.sunnipath.com/resources/Questions/qa00001772.aspx

 

 

And Allah knows best.

 

 

 

 

 

 

Answered by Shazia Ahmad

 

Question

 

What are the sunnas for ghusl? What is the bare minimum? Does one have wudu automatically after ghusl, or does one need to perform one? What if one only does the bare minimum?

 

Answer

 

The sunnas of the ghusl are the following (Reliance, e11.1)

 

1)     One begins by saying “In the name of Allah, Most Merciful and Compassionate”

2)     One removes any unclean matter on the body (O: pure or impure)

3)     One performs ablution as one does before the prayer

4)     One pours water over the head three times, intending to lift a state of major ritual impurity or menstruation, or to be permitted to perform the prayer, and running the fingers through one’s hair to saturate it;

5)     And then pours water over the body’s right side, three times, then over the left side three times, ensuring that water reaches all joints and folds, and rubbing oneself.

6)     If bathing after menstruation, a woman uses some musk to eliminate the afterscent of blood (………).

 

The bare minimum is performing the two obligatory integrals which are: (Reliance, e11.0)

 

a)     having the intention when water is first applied to the parts that must be washed ((4) above),

b)     and that water reaches all of the hair and skin (N: to the roots of the hair, under nails, and the outwardly visible portion of the ear canals, though unlike ablution the sequence of washing the parts is not obligatory), even under the foreskin of the uncircumcised man, and the private parts of the non-virgin woman which are normally disclosed when she squats to relieve herself.

 

As for your question about whether your ablution is accomplished with the ghusl, it was previously answered and can be read at the following link:

 

Does ghusl include wudu?

http://www.sunnipath.com/resources/Questions/qa00004470.aspx

 

And Allah knows best.

 

 

 

 

Answered by Shazia Ahmad

 

 

Question

 

Is shrimp permissible to eat? Which category does it fall under?

 

Answer

 

As per an earlier post about which animals are and are not permissible to eat, shrimp falls into the category of aquatic life that is permissible to eat. This is because it does not live on land and in water, but rather, only in water.

 

And Allah knows best.

 

Answered by Shazia Ahmad

Question

 

Does a woman have to repeat those prayers that she prayed during her menstruation due to the fact that she assumed she was tahir (pure)?

 

Answer

 

If one thought that she was pure, but was really menstruating, she does not have to make up those prayers. However, it is haram for her to be praying when she is not supposed to, and likewise, haram for her not to pray when she is supposed to. Ignorance of the rulings does not excuse her from her obligations and she should repent to Allah and take measures to learn the rules of menstruation.

 

And Allah knows best.

 

Shazia Ahmad

 

www.masud.co.uk

One of the foremost resources for traditional Islam online, since 1996

 

 

Message from Sidi Mas’ud Khan:

 

as-salamu 'alaykum,

 

I have some more new articles on the site now, see

http://www.masud.co.uk/new.htm for links.

 

SECTION: The Prophet (Allah bless him and grant him peace)

•The Invocation of Blessings and Peace upon the Prophet of Allah (may

Allah bless him and give him peace.)

Translated by Khalid Williams from Abwab al-Faraj by Sheikh Muhammad bin

Alawi al-Maliki al-Hassani

 

SECTION: Misc. Articles

•Hisab & Ru'yah or Matla' al-Budur

by Shaykh Muhammad Afifi al-Atiki's Definitive Reply to the Moonsighting

Controversy

•Pilgrimage to the Garden and Malaysia in the 21st Century

by Ayman Ahwal

 

SECTION: British Muslim Heritage

•Creativity and The Cry on the Cross

by Yahya en-Nasr Parkinson

•The Great Dive: the unusual life of William Williamson

by Abdal-Hakim Murad

•An Anglo-Saxon King Proclaims the Unity of Allah and that Muhammad is

His Prophet

by Sheikh Abdullah Quilliam, writing as Professor H. M. Léon, M.A.,

D.C.L., F.S.P., etc. (1916)

 

SECTION: Sh. Abdal Hakim Murad

•Ibn Hajar al-`Asqalani and his Commentary [updated with more material]

•Tradition or Extradition? The Threat to Muslim-Americans [revised]

 

Answered by Shazia Ahmad

Question

 

Is it compulsory to say subhana rabbial azim wa bihamdihi in the Ruku state in prayer while been lead by an Imam? Or do we say subhana rabbial azim and how many times? Some say we don't have to say it. And they further said if we say it once, it is fard, twice is sunnah and thrice is mustahabb.

 

Answer

 

In prayer that one is praying alone, or is an imam, or a follower, it is not obligatory to say the above-mentioned dhikr in the bowing position, rather it is sunna. It is a sunna to say it three times and that is the least optimal number. If one is praying alone, or one is an imam who has followers that don’t mind the extra dhikr, one may say it five, seven, nine or eleven times. (Reliance, f8.30)

 

This dhikr is merely recommended and they don’t have different degrees as mentioned in the question.

 

And Allah knows best.

 

Answered by Shaykh Amjad Rasheed

Translated by Ustadha Shazia Ahmad

 

Question

 

Is it permissible for a man to listen to a recording of women singing? Is there still fear of fitna even though the men can’t distinguish between the women, since they are all singing together with one voice?

 

Answer

 

The decided position according to our Shafi’I imams is that for a man to listen to a woman sing is extremely disliked, unless fitna is feared from it, in which case it is absolutely haram, as is mentioned in Mughni al-Muhtaj (4/428).

 

It seems that the majority of the time, men do fall into fitna by listening to a woman sing, especially when it is coupled with the technology of today, where voices can be beautified. It is more appropriate that one block the door to this and prohibit listening to it, absolutely and immediately. It has come in a rigorously authenticated hadith, “Whoever saves himself from doubtful things, he has saved his religion and his honor, and whoever falls into the doubtful things, has fallen into the haram.”

 

And all of this is concerning the singing of a non-mahram woman by herself, without impermissible instruments. As for listening to her, accompanied with an impermissible instrument, listening to it is haram, and singing being accompanied by impermissible instruments is what is most common these days.

 

 

السؤال: هل يجوز للرجال سماع تسجيل لمجموعة من النساء وهنّ يُغنّين ؟ وهل تُخشى الفتنة حينئذ حتى لو لم يكُن بمقدورهم أن يُمَيِّزوا أصوات النساء ( لكونهنّ يغَنّين معاً بصوتٍ واحد)؟ 

الجواب : المقررُ عند أئمتِنا الشافعية أن استماع الرجل لغناء امرأة أجنبية مكروهٌ شديد الكراهة إلا إن خشي منه الفتنة فيكون حراماً قطعاً كما في "مغني المحتاج" (4/428) ويظهرُ أن الغالبَ وقوعُ الفتنة بسماع الرجل لغناء المرأة خصوصاً مع ما أحدثته آلاتُ التسجيل اليوم من تحسين الأصوات ، فالأليقُ سدُّ الباب والقولُ بالمنع من سماع ذلك أصلاً ورأساً ؛ وفي الحديث الصحيح :" فمن اتقى الشبهاتِ فقد استبرأ لدينه وعرضه ، ومَن وقع في الشبهات وقع في الحرام ".      

    وهذا كلُّه في غناء الأجنبية وحدَه دون مصاحبة آلة موسيقى محرمة ، أما إن اقترن غناؤها بآلة محرمة فالاستماع إليه محرمٌ ، والغالبُ اليوم اقتران الغناء بالآلات المحرمة .

 

Are angels transcendent of time and space?

Answered by Ustadha Shazia Ahmad

                          

Answer

 

Reliance of the Traveller, (u3.3):

 

To believe in His angels means in beings with bodies of light who are capable of changing form to assume various appearances. Believe means to be convinced that they exist, and are honored servants who do not disobey what Allah orders them to do, but do whatever they are commanded. Only Allah Most High knows how many there are, but a hadith relates there is not a foot of space in the seven heavens that does not contain an angel standing in prayer, bowing, or prostrating. We are obliged to know ten individual angels:

 

Jibril, Mika’il, Israfil, Azra’il, Munkar, Nakir, Ridwan, Malik and the two scribes who record one’s good and bad deeds, each of whom is called a “present observer”.

 

And in section (w22.2):

 

Angels live in the heavens and earth……

Angels like circles of religious learning and hikr, and supplicate Allah to bless our Prophet (Allah bless him and give him peace) and us, and they ask forgiveness for those on earth. They rejoice at whoever visits the ill or seeks religious knowledge, out of pleasure with what he is doing.

 

Angels are not limited by time and space, rather only Allah, Most High is. If angels live in the heavens and earth, enter homes to give mercy and protection and search for circles of dhikr, it means that they are necessarily bound by time and space.

 

And Allah alone knows best.

 

Are angels transcendent of time and space?

Answered by Ustadha Shazia Ahmad

                          

Answer

 

Reliance of the Traveller, (u3.3):

 

To believe in His angels means in beings with bodies of light who are capable of changing form to assume various appearances. Believe means to be convinced that they exist, and are honored servants who do not disobey what Allah orders them to do, but do whatever they are commanded. Only Allah Most High knows how many there are, but a hadith relates there is not a foot of space in the seven heavens that does not contain an angel standing in prayer, bowing, or prostrating. We are obliged to know ten individual angels:

 

Jibril, Mika’il, Israfil, Azra’il, Munkar, Nakir, Ridwan, Malik and the two scribes who record one’s good and bad deeds, each of whom is called a “present observer”.

 

And in section (w22.2):

 

Angels live in the heavens and earth……

Angels like circles of religious learning and hikr, and supplicate Allah to bless our Prophet (Allah bless him and give him peace) and us, and they ask forgiveness for those on earth. They rejoice at whoever visits the ill or seeks religious knowledge, out of pleasure with what he is doing.

 

Angels, like all created things, are limited by time and space. Only Allah, Most High, is transcendent beyond time and space. If angels live in the heavens and earth, enter homes to give mercy and protection and search for circles of dhikr, it means that they are necessarily bound by time and space.

 

And Allah alone knows best.

 

Shazia Ahmad

.

Answered by Ustadha Shazia Ahmad

Question

 

Is the English translation of the Quran considered to be the text of the Quran? Do the same rulings about handling the Quran apply to both the Arabic and the English text?

 

Can an English translation of the Quran be touched or carried without wudu or ghusl?

 

Can a book that contains the English as well as the Arabic text of the Quran be considered a book of tafseer and hence treated accordingly (i.e. touched without wudu)?

 

 

Answer

 

The English translation of the Quran is not considered to be the Quran, so the same rulings do not apply to handling it.

 

If one has a mushaf (copy of the Quran) that only contains a translation in English, or if it contains both English and Arabic, but the Arabic is less than the English, one may carry it and touch it without wudu, although it is better to not touch the Arabic verses. The same applies to one in major ritual impurity.

 

Yes, a book that contains Quran and English, can be considered as a book of tafseer, which means that most of the text is not Quran, so one can touch it and carry it, but if most of the text is Quran, it is not permissible.  

 

And Allah knows best.

 

Shazia Ahmad

Answered by Ustadha Shazia Ahmad

 

Question

 

Concerning dirt under the fingernails, I noticed that in the "Reliance", it mentioned that any speck of dirt was unacceptable. Would this even include minute specks which one can only notice after scrutinizing the fingernails, or does this mean that this is any dirt which is seen at a glance? What is the ruling as I am becoming obsessive about seeing dirt under my fingernails.

 

Answer

 

The exact wording in the Reliance of the Traveller (e5.26) is, “If dirt under the nails prevents the water (O: of ablution or the purificatory bath from reaching the skin beneath) then the ablution (O: or bath) is not valid.”

 

I asked this question to my teacher, Shaykh Akram Abd al-Wahhab of Mosul, and he said that seeing a speck of dirt under one’s nails does not necessarily mean that the water was prevented from touching the skin or nail, because it may not prevent water from reaching the skin, so one should not assume that his wudu was invalid.

 

Therefore, the most reliable position in the Shafi`i school is that if dirt under the nails prevents water from reaching the skin or nails, the wudu is not valid. The position of Imam Ghazali and Imam Juwayni, however, was that dirt under nails is excused for the purposes of wudu. Many late scholars of the Shafi`i school have given fatwa on this position and it is permissible for one to follow."

 

So, in this case, one should not become obsessive about it. First, wudu normally washes away whatever is under the nails of dirt or dust. Secondly, one simply has to glance at one’s hands during wudu and can make a point to clean out his nails if he sees something (after having washed the face), to be on the precautionary side. And finally, if one keeps his nails short, by clipping them every week, or as often as he needs, there is a much higher probability that his nails will be free of anything that prevents water from reaching the skin or nails.

 

And Allah knows best.

 

 

 

 

 

Gender interaction

 

Question

 

I am a revert to islam, and I have a question about the mixing of genders. Some muslims are very strict about staying in the same room as the opposide gender, even though other people -like family members- are present. They want to keep totally separated. I believe that as long as a woman is wearing hijab, and as long as there is not any unlawful seclusion, it can't be wrong to stay in the same room as somebody of the oposite gender. We are told to lower our gaze if one of the opposite gender is present. Are we not all being responsible of our own actions?

 

Answer

 

Your question was previous discussed at the following links:

 

What is the definition of unlawful interaction between men and women, according to the Shariah? Is it different with relatives? What if remaining distant leads to family problems?

http://www.sunnipath.com/resources/Questions/qa00004267.aspx

 

and,

 

Maintaining ties of kinship: Interaction with relatives who are not cautious in mixing with non-mahrams:

http://www.sunnipath.com/resources/Questions/qa00003759.aspx

 

And Allah knows best.

 

Sunnipath Q/A team

 

 

 “Why Invoke Blessings on the Prophet Muhammad?”

(Allah bless him and grant him peace)

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Answered by Shazia Ahmad

 

 

Question

 

Recently, a brother told me that he was making up missed prayers as he never used to pray, out of laziness. When he subsequently realized the importance of learning to perform prayers from a reliable source of fiqh, he began to read through the Reliance of the Traveller only to discover that he had been doing his wudu incorrectly for the entire duration from when he began to pray. His mistake was that he would wash his arms before his face (which invalidates wudu in the Shafi`i school, but not the Hanafi) Does he need make up all of his prayers again, both the ones he was praying as current ones as well as the make up ones? What should he do so as not to over burden himself?

 

Answer

 

In the name of Allah, the most Compassionate, the most Merciful.

 

What you have stated in your question is correct. It is valid in the Hanafi school to wash your arms before your face, but it is not valid in the Shafi`I school.

 

As such, my suggestion (and the suggestion of other notable scholars) is that for all the times he made wudu that way and prayed, he should consider those prayers valid, since they are valid in one school. That would include all the current prayers he prayed, as well as the make-ups.

 

However, as from this point forward, if he is a follower of the Shafi`i school, he should not perform the wudu out of order; he must wash his face before his arms. If, from now on, he makes the same mistake again, I suggest that he make up any prayer that he has prayed with the incorrect wudu, for it is invalid in our school, and that invalidates his prayer.

 

And Allah knows best.

 

 

Homosexuality in Islam

Answered by Shazia Ahmad

Question

 

I was surfing the net and found a website for gay (homosexual) Muslims. They claimed that the Quran says nothing about homosexuality being a sin, nor does it say anything about having sex outside marriage. They claim that the word adultery refers to a free, married woman having intercourse with someone else than her husband. I am quite confused about what they are claiming!

 

Answer

 

On homosexuality from The Reliance of the Traveller (p17.0):

 

In more than one place in the Holy Koran, Allah recounts to us the story of Lot’s people, and how He destroyed them for their wicked practice. There is consensus among both Muslims and the followers of all other religions that sodomy is an enormity. It is even viler and uglier than adultery.

 

Allah Most High says:

 

“Do you approach the males of humanity, leaving the wives Allah has created for you? But you are a people who transgress.” (26:165-66)

 

The Prophet (Allah bless him and give him peace) said:

1)      “May Allah curse him who does what Lot’s people did.”

2)     “Lesbianism by women is adultery between them. “

 

On fornication from the Reliance of the Traveller (p12.0):

 

Allah most High says:

 

1)     “Approach not fornication, it is surely an indecency and evil as a way.”(17:32)

2)     “The fornicator and the fornicatress, scourge them each a hundred stripes and let no pity for them take you.” (24:2)

3)     “The fornicator shall not wed other than a fornicatress or idolatress. The fornicatress, none shall wed her but a fornicator or idolator. That is unlawful for believers.”(24:3)

 

(p12.2) The Prophet (Allah bless him and give him peace) said,

 

“Whoever fornicates or drinks wine, Allah takes his faith from him as a man takes a shirt off over his head.”

 

 

And Allah knows best.

 

 

 

 

Question

 

Touching the opposite sex without a barrier is haram and to touch "lustfully" with a barrier is haram. Would it be possible then to shake hands with women in the few cases where it is difficult to avoid, i.e. job interviews in the west as long as one is wearing gloves to cover his hands and he has no lustful intention?

 

Answer

 

Your question was previously answered at the following links:

 

Shaking hands with someone of the opposite sex:

http://www.sunnipath.com/resources/Questions/qa00004756.aspx

Shaking hands with women:

http://www.sunnipath.com/resources/Questions/qa00003071.aspx

Many useful links are available on the Hanafi school as well:

Shaking hands with the elderly women:

http://www.sunnipath.com/resources/Questions/qa00004158.aspx

I’M SORRY, BUT I DON’T SHAKE HANDS!

http://www.sunnipath.com/resources/Questions/qa00002353.aspx

Shaking hands with the opposite gender:

http://www.sunnipath.com/resources/Questions/qa00003902.aspx

Shaking hands again:

http://www.sunnipath.com/resources/Questions/qa00001352.aspx

 

Sunnipath Q/A team

 

Answered by Sidi Hamza Karamali and Ustadha Shazia Ahmad

 

Question

 

Is it permitted for a wife to travel to attend a 3 day sister's only deen intensive workshop without her husband? I would like to attend the workshop and stay at the hotel with the other sisters.

 

Answer

 

According to the Shafi`i school, a woman may not travel without a male close relative (mahram) or her husband. If, however, she is unable to attain personally obligatory knowledge (defined in the Reliance of the Traveller, (a4.1-4.7 )) except by traveling, and her husband or male close relative will not travel with her, then she may travel alone to attain this knowledge. Note that if she can attain the knowledge, without traveling, such as through local scholars, learning through the phone, or taking lessons on www.SunniPath.com, which aims to teach all obligatory knowledge that a person needs to know, then she may not travel alone.

 

 

There is, however, a position in the Maliki school that permits her to travel without her husband or close male relative if she travels with a secure group of people (such as with the passengers on an airplane). This has been previously explained in this answer: http://www.sunnipath.com/resources/Questions/qa00003995.aspx . It is permissible for you to follow this opinion.

 

And Allah alone knows best.

Proof of men covering their heads

Answered by Shaykh Amjad Rasheed

Translated by Shazia Ahmad

Question

 

What is the proof that it is a sunna for men to cover their heads?

 

Answer

 

The proof for it is the action of the Prophet doing it, may Allah’s peace and blessings be upon him, and his perseverance in it, with what has come of hadiths about the merit of wearing a turban, which were compiled by our imams in many independent publications.

 

Imam Ibn Hajar al-Haytami said in the Tuhfa (3/63), “It is recommended to wear a turban for the prayer and for beautification. There are many hadiths about it, and the extreme weakness of many of them is strengthened by the multiple chains of narration.” Then he said, “And there is no harm in wearing a fitted cap that sticks to the head, one that is tall and quilted (i.e. stuffed), or other types [of caps] under to the turban [or even to wear these caps on their own] without the turban because all of that has been related from him, may Allah’s peace and blessings be upon him.”

 

 

السؤال: ما هو الدليلُ على أن تغطيةَ الرأس للرجل من السُنّة ؟

الجواب : الدليلُ هو فعلُه صلى الله عليه وسلم لذلك ومواظبتُه عليه ، مع ما جاء من الأحاديث في فضل العمامة ، وقد جمعها أئمتُنا في تصانيف مستقلة ، قال الإمام ابنُ حجر الهيتمي في "التحفة" (3/36) :" وتسنُّ العمامةُ للصلاةِ ولقصدِ التجمل ؛ للأحاديث الكثيرة فيها ، واشتدادُ ضعفِ كثيرٍ منها يجبرُه كثرةُ طُرُقِها ... ". اهـ  ثم قال :" ولا بأسَ بلبس القلنسوةِ اللاطئةِ - أي اللاصقة – بالرأس ، والمرتفعةِ المضربةِ - أي المحشوة - وغيرها تحت العمامة وبلا عمامة ؛ لأن كلَّ ذلك جاء عنه صلى الله عليه وسلم ". اهـ

 

 

 

Answered by Ustadha Shazia Ahmad

 

 

Question

 

I have a normal & quite predictable menstrual cycle. From the 1st - 8th day of my period, it bleeds normally (red/ dark brown). On the 9th day, yellow or creamy discharge will come out continuously until the 15th or 16th day, sometimes in a very little, but still continuous.  It stops until the 28th - 30th day before I get my period again for the next month.

a) Is that yellow or creamy discharge considered to be part of my period?
b) If it only stops until the 16th or the 17th day, when should I take my ghusl, is it during `Isha' of the 15th day?
c) Should I pray `Isha’ after the ghusl, then? If I start bleeding (red/ dark brown) again on the 28th day continuously for 8 days, followed by yellow or creamy discharge (in other words, the same cycle repeats again)
d) Should I wait until the 30th day before considering the blood to be my next period?

 

Answer

 

Assalamu alaykum

 

In the name of Allah, the most Gracious, the Most Merciful

 

a)     Yes, it is considered menstruation.

b)     Take your ghusl exactly 15 days after first show of period.

 

There is slight catch here. If your period stops on day 15, then days 1-15 are considered your period.

 

If it continues beyond 15 days (you said that it lasts 16 or 17), then you have istihada. What you should do is go back and consider the strong days to be menstruation and consider the weak days as pure. The stronger colors would be considered menstruation, for example: if you saw red, then brown, then yellow until day 13 and then creamy until day 16, then everything except for creamy is menstruation. If you saw red and brown until day 14 and then yellow until beyond 15, then the red and brown would be menstruation. You would then have to make up the prayers of the days that you initially thought were menstruation, but now have discovered that they were not.

 

c)     So, the answer is that you must pray whatever prayer is in at that time, after having taken your ghusl, and then make up the days that you thought were menstruation but really were not.

The next month, you would immediately assume that your pattern will be similar to the previous month, so you do not have to wait until 15 days to determine that you are in istihada (the default assumption is that you will bleed beyond 15 days). So you will assume that the creamy (in the first example I gave) or yellow (in the second one) is not menstruation, but rather purity.

 

d)     You should wait until 15 days of purity have elapsed to consider it your next period. (You should be praying for 15 days of purity) Remember that if you consider the yellow or creamy not to be menstruation, then they would count as part of the pure days.

 

All this is according to the relied-upon position of the school. Please let us know if something is unclear.

 

And Allah knows best.

 

 

Women standing next to men in the prayer

Answered by Shaykh Amjad Rasheed

Translated by Shazia Ahmad

 

Question

 

Is it permissible for a woman to stand next to her mahram (unmarriageable men) during the prayer?

 

Answer

 

Yes, it is permissible for them to do that, but there is offensiveness in it. In our school, neither the woman’s nor the man’s prayer would be invalidated thereby.

 

 

السؤال : هل يجوزُ للمرأةِ أن تَقِفَ بِجوارِ المحارم من الرجال في صلاة الجماعة ؟

 

 الجواب : نعم يجوز ذلك لكن مع الكراهة ، ولا تبطل صلاةُ الرجل ولا المرأة بذلك عندنا

 

Answered by Sidi Hamza Karamali

 

 

 

Question

 

I understand that in the Shafi`i school, there is a position that allows people to join their prayers out of convenience (i.e., when they are not traveling or sick, etc.) Could you please expound on this point, and include the fiqh of it, whether it is only joining that is permitted, or shortening as well?

 

Answer

 

Your answer was previously explained at the following link:

 

Joining Prayers Due to Rain:

http://www.sunnipath.com/resources/Questions/qa00003804.aspx

http://www.sunnipath.com/resources/Questions/qa00001798.aspx

 

Combining Prayers without Cause:

http://www.sunnipath.com/resources/Questions/qa00003941.aspx

 

As for shortening prayers due to rain, it is not valid.

 

And Allah knows best.

 

Answered by Shaykh Amjad Rasheed

Translated by Shazia Ahmad

Question

If one is praying and accidentally recites some verses after the fatiha in the third rak`ah of his prayer, does this call for the prostration of forgetfulness?

Answer

This does not call for the prostration of forgetfulness, because he did not recite a verbal integral in other than its place, nor did he leave one of the main sunnas of the prayer. Rather, in our school, there is a strong position [although it is not the relied-upon position], held by Imam al-Shafi’I, may Allah be well pleased with him and have mercy on him that it is praiseworthy to recite some of the Quran in every rak`ah of the prayer.

 

السؤال : إذا سَهى المصلي فقرأ بعضَ الآيات بعد الفاتحة في الركعة الثالثة من الصلاة، هل يلزمه بذلك سجود للسهو؟

 الجواب : لا يلزم سجودُ السهو بذلك ؛ لأنه لم يقرأ ركناً قولياً في غير محله ، ولا ترك بعضاً من أبعاض الصلاة ، بل عندنا قولٌ قويٌّ لإمامنا الشافعي رضي الله عنه ورحمه : أنه يستحبُّ قراءة شيء من القرآن في كل ركعات الصلاة.

 

 

 

 

 

Consuming foods that resemble the haram

Answered by Shaykh Amjad Rasheed

Translated by Ustadha Shazia Ahmad

 

Question

 

Is it permissible to consume foods and drinks that physically resemble prohibited foods and drinks, such as beer that does not contain alcohol?

 

Answer

 

It is not haram to consume those as long as it is halal in and of itself. However, if one intends to consume it so that he can resemble those who do the haram, such as one deliberately intending to drink beer that is free of alcohol, so that he can resemble a person who drinks, that it is haram, as the imams have said.

 

 

السؤال  : هل يجوز تناولُ الأطعمة والمشروبات التي تشابه ( من حيث الشكل ) الأطعمة والمشروبات المحرمة شرعاً ، كالبيرة الخالية من الكحول مثلاً ؟

 

الجواب : لا يحرم ذلك طالما كان الشيءُ حلالاً في نفسه ، لكن إن قصد بتناول ذلك التشبهَ بمن يتعاطى المحرم كأن يشربَ البيرة الخالية من الكحول يريد التشبهَ بمن يشربُ الخمرَ حرم ذلك كما صرَّحوا به.

 

The Messenger of Allah and You

Imam Suhaib Webb

 

بسم الله الرحمن الرحيم

الحمد لله رب العالمين وأصلى وأسلم علي خير خلق الله محمد صلى الله عليه وسلم

وبعد:

 

   The birth of the Prophet (Allah bless him and give him peace) is the greatest day in human history. Qatadah Al-Ansari (Allah be pleased with him) stated that the Prophet (Allah bless him and give him peace) was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation.^[1]" Commenting on this Hafidh Ibn Rajab (Allah be pleased with him) stated: "This hadith points out the desirability of fasting on days to remind one of the favors of Allah Most High that took place on that day. Thus, the greatest blessing of Allah upon His servants was the appearance of Muhammad (Allah bless him and give him peace) and him being sent to the as their Prophet and Messenger.^[2]

 

Allah Most High says:

 

لقد مَنّ الله على المؤمنين إذ بعث فيهم رسولاً من أنفسهم

"Indeed, Allah favored the believers when He sent a Messenger from amongst themselves.^[3]"

 

   There is no doubt, that for the vast majority of Muslims, this day is a very special day. Ahmed Shawqi (Allah have mercy on him), attempting to express his happiness and joy for this day, was so over come by his love for the Prophet (Allah bless him and give him peace) that the following lines rushed from his mouth (Allah be pleased with him):

 

وُلِدَ الهُدى فَالكائِناتُ ضِياءُ       وَفَمُ الزَمانِ تَبَسُّمٌ وَثَناءُ

"Guidance was born and the universe was illuminated.

The mouth of that age^[4] smiled and magnified (Allah)^[5]."

 

 

 

 

 

"Don't be sad nor fear."

 

   It is easy, especially during these days, to become depressed and saddened by the condition of Muslims the world over. However, let us take sometime and reflect upon what it means to be a follower of the Prophet (Allah bless him and give him peace). In the Qur'an Allah Most High calls upon the Prophet (Allah bless him and give him peace) in many different places:

يأيها النبي

"O Prophet."

 

يأيها الرسول

"O Messenger"

 

يأيها المدثر

"O you wrapped in your mantle."

 

يأيها المزمل

"O covered one."

 

   However, if you look carefully you'll never find:  

 

يا محمد (صلي الله عليه وسلم)

"O Muhammad (Allah bless him and give him peace)."

 

   But, if you look at the case of the other Messengers and Prophets of Allah you'll find something remarkable:

وقلنا يآدم

"And We said, 'O Adam."

 

يا داود

"Oh Dawood."

 

   One may ask? Why has Allah Most High addressed the other Prophets and Messengers directly but not the Prophet (Allah bless him and give him peace)? The great Mufasir Muhamad Al-Ameen Shinqiti (Allah be pleased with him) stated that the Allah Most High did this to illustrate the status of the Prophet (Allah bless him and give him peace)^[6]. Now imagine how lucky you are to be from the followers of the Prophet (Allah bless him and give him peace)! What does it mean to be from His (Allah bless him and give him peace) nation? And  how lucky you are to say: "And I bear witness that Muhammad (Allah bless him and give him peace) is the Messenger and Slave of Allah."

 

Glad tidings! Glad tidings! Glad tidings!

 

   Sometimes we feel far from the Prophetic age and this is a great cause for sadness. It is disheartening to see many Muslim giving up, turning tail and drowning in depression and pessimism. However, our relation with the Prophet (Allah bless him and give him peace) is alive and well. In fact, we, in many ways, are lucky for our relation with the Prophet (Allah bless him and give him peace) can only be called special.

 

The Prophet (Allah bless him and give him peace) said: "Glad tidings for the one who saw me (Allah bless him and give him peace) and believed in me. And glad tidings to the one who didn't see me, yet believed in me.^[7]" However, in other narrations of the same hadith we find that our beloved (Allah bless him and give him peace)said: "Glad tidings for the one who saw me (Allah bless him and give him peace) and believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me.^[8]" Yet still, in another narration, we find "Glad tidings for the one who saw me (Allah bless him and give him peace) and believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me. And glad tidings to the one who didn't see me, yet believed in me.^[9]"  It is well known amongst the scholars that the word, "Tuba" glad tidings means Paradise. In addition, it is well known that the Prophet (Allah bless him and give him peace) would repeat things in order to show their importance.

 

I wish I could see our brothers

 

Abu Hurayra reported that the Messenger of Allah (Allah bless him and give him peace) came to a graveyard and said, 'Peace be upon you, abode of a believing people. Allah willing, we will join you. I wish that we could see our brothers.' They said, 'Are we not your brothers, Messenger of Allah?' He said, 'You are my Companions. My brothers are those who have not yet come.' They said, 'How can you know someone of your community who has not yet come, Messenger of Allah?' He said, 'Do you not think that if a man had horses with white blazes which were among dark black horses, that he would recognise his horses?' They said, 'Yes indeed. Messenger of Allah.' He said, 'They will come with white blazes from wudu' and I will precede them to the Basin.^[10]'" When you read this hadith you should experience a great sense of happiness and humility. The Prophet (Allah bless him and give him peace) mentioned you to his companions and referred to you has his brothers.  Take a few moments, make wudu,  and ponder on it implications.

 

You'll be with those you love

 

   Sometimes I close my eyes and ask myself: "What it would be like to look at the face of the Prophet (Allah bless him and give him peace), to walk with him (Allah bless him and give him peace), to talk with him (Allah bless him and give him peace) and to face his eyes, indeed pearls, and witness the intense glow of his countenance as it penetrates the deep dark caverns of my sin infested soul; illuminating it, bringing it warmth and comfort? Can you imagine dear Muslim the Prophet's radiant face? Can you imagine the pleasure in seeing it? Can you imagine the glow from it?

 

Jabir bin Samurah (Allah be pleased with him) said, “I saw him one night during a fool moon. I looked at him. He was dressed in a red garment. I compared him with the moon and found that — for me — he was brighter than the moon.”

 

Ar-Rabi‘ bint Muawwidh (Allah be pleased with him) said: “Had you seen him, you would have felt that the sun was shining.”

 

   Longing to be with the Prophet (Allah bless him and give him peace) is from one of the greatest signs of our faith. Once a companion came to the Prophet (Allah bless him and give him peace) and stated that when he left the lessons of the Prophet (Allah bless him and give him peace) and sat in his home he would began to cry. The Prophet (Allah bless him and give him peace) inquired for what reason? The Companion (Allah be pleased with him) said, "I realize that I'm with you now. But when I die and if I enter the Paradise, then I will not be with you because of your lofty status. Thus, I will be away from you and am overtaken by tears at the thought." The Prophet (Allah bless him and give him peace) turned to him and said, "A person will be with those he loved.^[11]" Bilal (Allah be pleased with him) upon his death bed was overcome by tears. When asked if he was crying out of grief he stated, "Tomorrow! Tomorrow I shall meet Muhammad (Allah bless him and give him peace) and his companions." Our mother Aiesha (Allah be pleased with her) states: "When Abu Bakr was informed that he would be migrating with the Prophet (Allah bless him and give him peace) to Medina he began to cry." She adds, "It was the first time I'd ever seen someone cry out of happiness.^[12]" Once a man came to the Prophet (Allah bless him and give him peace) and asked him about a person who loves others, but for some reason could never see them. The Prophet (Allah bless him and give him peace) responded, "A person will be with whom he loves.^[13]" Anas bin Malik said about this hadith, "After Islam there is nothing I hold dearer then this. For I love the Prophet (Allah bless him and give him peace)! I love Abu Bakr and Umar! And a person will be with who he loves!^[14]"

 

Thus, although we are far away from the Prophet's (Allah bless him and give him peace) time. We are still close to him (Allah bless him and give him peace) by our love. Indeed, our love for him (Allah bless him and give him peace) burns in the depths of our hearts a creates great anxiousness to see Him.

 

Some lessons:

 

1. The Mawlid is an important time to rekindle the love we have for the Prophet (Allah bless him and give him peace). However, we should not engage in any actions, which violate our sacred law. For that reason Ibn Hajar (Allah be pleased with him) stated: "The legal status of the mawlid is that it is a bid'a, which has not been transmitted on the authority of one of the pious ancestors from the (first) three centuries. Despite this, it comprises both good things as well as the reverse. If one strives for good things in the practicing thereof and the opposite is evaded, it is a good innovation. If not, then not." Thus, we should avoid mixing between genders and other acts which violate the nature of our sacred law.

 

2. We should use these days to strengthen our will; removing depression and anxiety that we have for the Ummah. We should reflect on our lofty status and look towards working at improving our condition on all levels.

3. We should remember that our love for the Prophet (Allah bless him and give him peace) will be a means of our being with him (Allah be pleased with him) inshallah.

 

4. We should reflect on the face of the Prophet (Allah bless him and give him peace). If he were to see the division amongst us that is tearing us apart, would he smile? Let us practice mercy on issues where differences are valid and avoid harsh words and work on what we agree according to our sacred law.

 

5. We should, from this day forward, try our best to learn and practice a new Sunnah every month. As families we can make competitions between ourselves; seeing who acted on the sunnah the most each month. As Imam Ahmed said, "For every Sunnah practiced an innovation is destroyed."

 

6. Spend these days in increased Salawat upon the Prophe (Allah bless him and give him peace), his family, companions and the believers.

 

7. Start a seerah circle in ones home, local MSA, or Masjid.

 

8. Repent to Allah and renew our commitment to His Most High faith and our following of the Prophet (Allah bless him and give him peace).

 

I ask Allah to bless all of you and join us with the Prophet (Allah bless him and give him peace) at his fount.

 

Your brother

Suhaib D. Webb

April 19, 2005

 

Footnotes:

 

Toronto:

Sacred Knowledge Series

In Remembrance of the Beloved Messenger

(Allah bless him and give him peace)

Sunday, May 1^st, 2005

with Shaykh Jamal Zahabi, Sidi Omar Mahmood, and Sidi Walead ElSolahat

Jame al-Mustafa

Answered by Shaykh Amjad Rasheed

Translated by Shazia Ahmad

 

Question

What should one do, if he wants to travel to gain sacred knowledge, but his parents contest and threaten to sever relations with him?  How can one balance between keeping ties of kinship and honoring one’s parents on the one hand, and between the obligation of gaining religious knowledge on the other hand?

 

Answer

In this case, it is important for the son to be compassionate with his parents and make it clear to them the importance of the reason for which he is traveling. This reason is learning honorable knowledge and attainment of blessings and abundant reward with Allah, Most High for both him and his parents. He should seek assistance from someone trustworthy to his parents who can help him attain his noble goal. 

Our imams have mentioned that it is permissible for a son to travel to seek obligatory or recommended knowledge without the permission of his parents, for they cannot prevent him from that as long as the son is unable to find a teacher to teach him [without traveling]. Nor can they prevent him if, by traveling, he will free up his time to learn, or gain guidance from his teachers, as all of this is found in the texts, like in Mughni al-Muhtaj of Imam al-Khatib al-Shirbini with the Minhaj of Imam al-Nawawi, may Allah have mercy on both of them.

However, the son should repeat his request to his parents numerous times about this matter and not hasten to travel, for perhaps they will permit him to go without their altering their view about him, and only Allah gives success. 

 

السؤال : ماذا ينبغي أن يفعل مَن أراد أن يسافر من أجل طلب العلم الشرعي وعارضه والداه في ذلك وهددا بمقاطعته ؟ كيف يوازنُ بين صِلة الرحم وبرِّ الوالدين من جِهة ، وبين واجب طلب العلم الشرعي من جهة أخرى ؟

 

الجواب : ينبغي على الولد في هذه الحالة استعطافَ والديه وبيانَ أهمية ما سيسافرُ لأجله من تعلم العلم الشريف وما يناله هو وهم من بركات ذلك وأجره الجزيل عند الله تعالى ، وليستعنْ بمن له ثقةٌ في نفس والديه ليساعده في هذا المقصد العظيم . وقد ذكر أئمتُنا أن للولدِ السفرَ لطلب العلم الواجبِ والمندوبِ من غير إذنِ والديه ، فليس لهما منعُه من ذلك طالما كان الولدُ لا يجد مَن يعلِّمه أو توقعَ بالسفر زيادةَ تفرُّغه لطلب العلم أو إرشادَ مرشدٍ كما تجدُ هذا كلَّه منصوصاً عليه في "مغني المحتاج" للإمام الخطيب الشِّرْبِيني مع "المنهاج" للإمام النووي رحمهما الله تعالى . لكن ليكرر الولدُ الكلام مع والديه مراراً في هذا الشأن ولا يستعجل السفر ؛ فلعلهم يأذنوا له به دون تغير خاطرهم عليه ، والله الموفق