Giving advice.

Q;Assalamu alaikum brother.. i have a personal doubt regarding my family... my maternal relatives are very deviant in character and duties of deen.. they consume alcohol.. engage in usury.. practice magic.. have no sense of hijab and are very abusive... anyway i live in a different country quite away from them.. my parents are not in talking terms to them because of this nature.. my mom also asks me not to talk to them.. but i was advised by a learned sheikh to just maintain a relation with them by talking over phone to obey the obligation of maintaining relations of womb... i am so sorry for this lengthy thing but its necessary for my query.. my question is how important its for me to do dawah to them... will i be held on qiyaamah for this as i dint advise them.. im very young in front of them.. my mom tried many times to take them to lectures and advise them.. but all in vain... and they actually twist and lie a lot in conversations... if i advise them only for my sake of it too.. they will get loud and i am not used to be answer back same way... its not that they dont know teh right thing.. they were previously on tawheed but deviated from it.. shall i just maintain a distance from them cuz of this nature... or will i be held for their doings.. please reply.. and my mom gets angry or hurt if i talk to them.. what is appropriate.. please advise...wassalaam

A; All-Praise is due to Allah,
Without a doubt it is an obligation to call people to Allahs Deen and to guide those to the right path, thus this has been commanded in the Quran as Allah says:

The Believers, men and women, are protectors one of another: they enjoin what is good, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.

[At-Tawba 9:71]

It was narrated of Abu Sa`id that the Prophet (ﷺ) said, "Whoever sees something evil should change it with his hand. If he cannot, then with his tongue; and if he cannot do even that, then in his heart. That is the weakest degree of faith."

(Related by Muslim)

So one must strive in enjoining the good and forbidding the evil especially if it is a Muslim, but one must remember to give this advise with good manners and etiquettes using knowledge and wisdom not by being harsh and abusive. Hence this will turn this person away from the religion and make them have more hatred towards practicing Islam and Muslims.

As for your mother you must also be gentle with her and not hurt her feelings. You must try and explain this to her with care and manners that we are obliged as Muslims to aid our brothers and sisters form evil actions especially if they are family related . Allah says :

O you who have believed, protect yourselves and your families from a Fire (hell-fire) whose fuel is people and stones..

[At-Tahreem: 66:6]

If your mother still does not except your proposal then it is still permitted for you to continue to give these people advice without your mother knowing. Just remember you are fulfil a obligation in Islam that does not need the permission of know one.

I ask Allah to reward you for your concern and intentions and may He The All-Mighty make it easy on you and give you success in your call to good.

And Allah knows best...

Status of Women.

Q: Authentic Hadith regarding status of women.

A: Islam honoured women, whether as mothers, daughters or sisters. It honoured women as mothers. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, who among people is most deserving of my good company?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Your mother.” He asked, “Then who?” He said, “Then your father.”

(Narrated by al-Bukhaari, 5626; Muslim, 2548)

Islam honours women as daughters. It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has three daughters or three sisters, or two daughters or two sisters, and takes good care of them and fears Allaah with regard to them, will enter Paradise.”

(Narrated by Ibn Hibbaan in his Saheeh, 2/190)

And Islam honours women as wives. It was narrated that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best of you are those who are best to their wives, and I am the best of you to my wives.”

(Narrated and classed as hasan by al-Tirmidhi, 3895).

Islam gave women their rights of inheritance and other rights. It gave women rights like those of men in many spheres. The Prophet (peace and blessings of Allaah be upon him) said: “Women are the twin halves of men.” (Narrated by Abu Dawood in his Sunan, 236, from the hadeeth of ‘Aa’ishah; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 216).

Islam encourages men to treat their wives well, and gives women the freedom to choose their husbands; it gives women much of the responsibility for raising the children.

Islam gives fathers and mothers a great deal of responsibility for raising their children. It was narrated that ‘Abd-Allaah ibn ‘Umar heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Each of you is a shepherd and is responsible for his flock. The leader is a shepherd and is responsible for his flock. The man is the shepherd of his family and he is responsible for his flock. The woman is the shepherd of her husband’s household and is responsible for her flock. The servant is a shepherd of his master’s wealth and is responsible for his flock.” He said, I heard this from the Messenger of Allaah (peace and blessings of Allaah be upon him).

(Narrated by al-Bukhaari, 853; Muslim, 1829)

Islam paid a great deal of attention to implanting the principle of respect for fathers and mothers, taking care of them and obeying their commands until death. Allaah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour”

[al-Isra’ 17:23]

Islam protects the honour, chastity, purity and lineage of the family, so it encourages marriage and forbids free mixing of men and women.

(See Islam Q&A Fatwa: 10001)

Falsely accusing someone.

Q;please kindly send me what hadith to back up false accusation A;All-Praise is due to Allah, Sheikh Muhammed Salih Al-Munajjid (may Allah preserve him) said: Whoever slanders his brother or accuses him of an evil deed has to repent to Allaah, ask his brother’s forgiveness, and avoid everything that causes harm to a fellow Muslim. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.” (Reported by al-Bukhaari, 11/256, and by Muslim, no. 47). Abu Dharr (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘No man accuses another of an immoral deed or kufr, but it will come back on him, if the person he accuses is not as he says he is.’” (Reported by al-Bukhari, 10/388). Accusing a Muslim of drinking wine is the same as accusing him of an immoral deed (fisq), and whoever accuses his brother of something he is not guilty of, Allaah will make him fall into the thing he of which he accused his brother. A man was brought to ‘Abd-Allaah ibn ‘Abbaas, and he was told, “This is so and so, his beard was dripping with wine.” [Ibn ‘Abbaas] said, “We were forbidden to spy on others, but if something is obvious to us, we will accept it and act accordingly.” (Reported by Abu Dawood, 4890, who said it is a saheeh hasan hadeeth). It is not permissible for the Muslim to spy on his Muslim brother or to seek out his faults. If he accidentally sees him in a doubtful place or seeming to behave in a doubtful manner, he should not accuse him unless he sees him with his own eyes doing a wrongful action. He should advise and counsel him, then if he insists on doing that thing, and there is fear that he may harm other Muslims, or if one is asked about him for a legitimate reason, then he should tell those who have something to do with it about what he knows. But he should not broadcast it unless the person does the evil action openly, because this will only help the Shaytaan against him and stop him from repenting. End of quote. (See Islam Q&A Fatwa: 4329) And Allah knows best...

Salaams to the one that is eating and reading Quran

Q ;I have an question;is it true that when a person is reading qur'an or eatin food there will be no sallama to him? A; -Praise is due to Allah, Giving Salaams and returning it is an obligation in Islam, Ahmad (2/540), al-Bukhaari (1240), Muslim (2792), al-Nisaa’i in al-Yawm wa’l-Laylah (221) and Abu Dawood (5031) all reported that Abu Hurayrah (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “The Muslim has five rights over his fellow-Muslim: he should return his salaams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him [say “Yarhamuk Allaah”] when he sneezes.” The Prophet (peace and blessings of Allaah be upon him) made spreading salaam a part of faith. Al-Bukhaari (12, 28 and 6236), Muslim (39), Ahmad (2/169), Abu Dawood (5494), al-Nisaa’i, (8/107) and Ibn Hibbaan (505) narrated from ‘Abd-Allaah ibn ‘Umar that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him): “What is the best thing in Islam?” He said, “Feeding others and giving the greeting of salaam to those whom you know and those whom you do not know.” It is proven that the Prophet (blessings and peace of Allah be upon him) talked whilst eating. In al-Bukhaari (3340) and Muslim (194) it is narrated that Abu Hurayrah said: One day some meat was brought to the Messenger of Allaah (S) and the foreleg, which he used to like, was offered to him. He took a bite, then he said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? … Then he quoted the lengthy hadeeth about intercession. In Saheeh Muslim (2052) it is narrated from Jaabir ibn ‘Abd-Allah that the Prophet (blessings and peace of Allah be upon him) asked his family for condiments and they said: We do not have anything but vinegar. He called for it and he started eating it, saying: “What a good condiment vinegar is, what a good condiment vinegar is.” Al-Nawawi said: This shows that it is mustahabb to talk whilst eating, so as to put the diners at ease. End quote from Sharh Saheeh Muslim (14/7) Ibn al-Qayyim said: The Prophet (blessings and peace of Allah be upon him) used to speak whilst eating, as seen above in the hadeeth about vinegar, and as he said to his stepson ‘Umar ibn Abi Salamah, who was eating with him: “Mention the name of Allah and eat from that which is closest to you.” End quote from Zaad al-Ma‘aad, 2/366 Al-Haafiz al-Sakhaawi said: I do not know anything about it, either forbidding it or approving it. End quote. Al-Maqaasid al-Hasanah, p. 510 Shaykh al-Albaani (may Allah have mercy on him) said: Talking whilst eating is like talking whilst not eating: good talk is good and bad talk is bad. End quote from Silsilah al-Huda wa’l-Noor, tape no. 15/1 As for one that returns Salaams whilst he is reading Quran I see nothing that indicates from the Quran or Sunnah that prohibits such actions as a matter a fact there are similar things that for the Sunnah that encourage such actions. It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “I asked Bilaal, How did the Messenger of Allaah (peace and blessings of Allaah be upon him) return their salaam when they greeted him whilst he was praying? He said, With a gesture of his hand.” (Narrated by Ahmad, 6/12; Abu Dawood, 1/569, no. 927; al-Tirmidhi, 2/204, no. 368; al-Bayhaqi, 2/262; also narrated by the five). It was also narrated from him that Suhayb (may Allaah be pleased with him) said: “I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst he was praying. I greeted him with salaam and he responded with a gesture.” And he said: I am not sure whether he said “a gesture with his fingers”. (Narrated by the five, apart from Ibn Maajah. Al-Tirmidhi said: both hadeeths are saheeh in my view). The Prophet (peace and blessings of Allaah be upon him) allowed one to return Salaams whilst Praying and this situation one is reciting Quran, so I dont see the harm in one returning Salaams to the other whilst he is reading Quran. The only time where it is disliked in the Sharia' for one to return Salaams is while they are in the toilet and this is the time where one should refrain from giving Salaams or any remembrance of Allah. And Allah knows best…

Questions on Hadith relating to parents and the people of Al-A'raaf.

Q; I've some questions. First, there's this statement ''In father's anger lies Allah anger'' Is this a hadith? If so, then what does it mean? Secondly, on the Day of Jugdement there'll be people whose good deeds will be equal to bad deeds. It is said that these people will be made to stay in a place called '' Al a'raf '' where there'll be neither the torment of Hellfire nor blessings of Paradise. Here the people will ask for forgiveness and they'll be forgiven. Is this correct? And what can you tell me more about this place Al A'raf? jazakAllahu khair. A;All-Praise is due to Allah, As for verse 228 in surat al-Baqarah it was mentioned in a Fatwa as followed- Identifying the middle prayer which is mentioned in the verse (interpretation of the meaning): “Guard strictly (five obligatory) As‑Salawaat (the prayers) especially the middle Salaah (i.e. the best prayer). And stand before Allaah with obedience [and do not speak to others during the Salaah (prayers)]” [al-Baqarah 2:238] is one of the matters concerning which there is a difference of opinion among the scholars, and concerning which there are approximately 20 opinions, as listed by al-Haafiz Ibn Hajar (may Allah have mercy on him) in Fath al-Baari (8/197). Al-Haafiz ‘Abd al-Mu’min al-Dimyaati (may Allah have mercy on him) wrote a book concerning that entitled Kashf al-Mughatta fi Tabyeen al-Salaat al-Wusta. The strongest of these opinions are two: 1. That it is Fajr prayer This is the view of Abu Umaamah, Anas, Jaabir, Abu’l-‘Aaliyah, ‘Ubaydah ibn ‘Umayr, ‘Ata’, ‘Ikrimah, Mujaahid and others, and it is one of the two views of Ibn ‘Umar and Ibn ‘Abbaas. It is also the view of Maalik and of al-Shaafa’i as stated in al-Umm. End quote from Fath al-Baari (8/196). 2. That it is ‘Asr prayer This is the view of most of the scholars, and it is the correct and reliable view, because of the evidence to that effect in the Qur’aan and the Sunnah. This is the view of 'Ali ibn Abi Taalib. Al-Tirmidhi and al-Nasaa’i narrated that Zurr ibn Hubaysh said: We said to ‘Ubaydah: Ask ‘Ali about the middle prayer. He asked him and he said: We used to think that that was Fajr, until I heard the Messenger of Allah (blessings and peace of Allah be upon him) say on the day of al-Ahzaab: “They distracted us from the middle prayer, ‘Asr prayer.” This report states that it is ‘Asr in the words of the Prophet (blessings and peace of Allah be upon him). The argument for it being Fajr is strong, but the correct view is that it is ‘Asr. This is the view of Ibn Mas’ood and Abu Hurayrah, and it is the correct view according to the madhhab of Abu Haneefah; it is also the view of Ahmad and the view which most of the Shaafa’is adopted because of the soundness of the hadeeth. Al-Tirmidhi said: It is the view of most of the scholars among the Sahaabah. Al-Mawardi said: This is the view of the majority of the Taabi’een. Ibn ‘Abd al-Barr said: It is the view of most of scholars of hadeeth. Among the Maalikis, this is the view of Ibn Habeeb, Ibn al-‘Arabi and Ibn ‘Atiyyah. End quote from Fath al-Baari, 8/196. Al-Nawawi (may Allah have mercy on him) said: What is indicated by the saheeh hadeeths is that it is ‘Asr, and this is the favoured view. End quote. Al-Majmoo’, 3/61 Al-Haafiz al-Dimyaati mentioned some of the particular virtues that are unique to ‘Asr prayer: · The Messenger of Allah (blessings and peace of Allah be upon him) emphasised the calamity of missing it and described it as loss of family and wealth, when he said: “Whoever misses ‘Asr prayer, it is as if he has lost his family and his wealth.” · The good deeds of the one who misses it are lost. · It was dearer to them than their own selves and their parents, children, families and wealth. · It was the first prayer at the time of which the fear prayer was prescribed. · It was the first prayer in which the Prophet (blessings and peace of Allah be upon him) turned to face the Ka’bah. · The Prophet (blessings and peace of Allah be upon him) said: “A man tries to sell an item after ‘Asr by swearing an oath by Allah…”. So Allaah showed the seriousness of an oath sworn after ‘Asr prayer. · Sulaymaan (blessings and peace of Allah be upon him) destroyed a large number of horses because inspecting them distracted him from ‘Asr prayer until the sun set. · Allaah says (interpretation of the meaning): “By Al‑‘Asr (the time). 2. Verily, man is in loss…” [al-‘Asr 103:1-2] · It was the middle prayer to be made obligatory, because the first prayer to be made obligatory was Fajr and the last was ‘Isha’, so it was the middle prayer in being made obligatory. End quote. Kashf al-Mughta, p. 126-132 With regard to the question about the beginning of the day, and whether it is during the night or the day, the answer is that the night comes before the day. So when the sun sets, the night belonging to the following day has begun. Hence when the new moon of Ramadan is sighted, the people pray Taraweeh that night because that night is part of Ramadan, and when they see the new moon of Eid, they do not pray Taraweeh because that is part of Shawwaal. But that does not imply that Fajr is the middle prayer, because what is meant by middle here is the best, not the one that is in the middle between two things. See: al-Tahreer wa’l-Tanweer, 15/253; Tafseer Soorat al-Baqarah by Ibn ‘Uthaymeen, 2/178. And Allaah knows best. (See Islam Q&A Fatwa: 129636) 18 hours agoHamna AbdulRaouf Jazak Allahu Khair. May Allah reward you great for ur answers. Again I've some questions. First, there's this statement ''In father's anger lies Allah anger'' Is this a hadith? If so, then what does it mean? Secondly, on the Day of Jugdement there'll be people whose good deeds will be equal to bad deeds. It is said that these people will be made to stay in a place called '' Al a'raf '' where there'll be neither the torment of Hellfire nor blessings of Paradise. Here the people will ask for forgiveness and they'll be forgiven. Is this correct? And what can you tell me more about this place Al A'raf? jazakAllahu khair. 8 minutes agoAuthentic-Hadiths Islamic-Dawah All-Praise is due to Allah, Imam al-Bukhaari relates in his book Adaab Al-Mufrad from Abdullah ibn 'Umar, who said: "The Pleasure of the Lord lies in the pleasure of the parent. The Anger of the Lord lies in the anger of the parent." And he (peace and blessings of Allaah be upon him) said: “The pleasure of Allaah is in pleasing one’s father and the anger of Allaah is in angering one’s father.” Narrated by al-Tirmidhi, 1821; classed as saheeh by Ibn Hibaan and al-Haakim, from the hadeeth of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him). The version narrated by al-Tabaraani refers to “parents” (instead of “father”). And there are very many ahaadeeth which state that it is obligatory to honour one’s parents and treat them kindly. The opposite of honouring them is disobeying them, which is one of the major sins, because it is proven in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Shall I not tell you of the greatest of major sins?” – three times – and we said, “Yes, O Messenger of Allaah.” He said: “Associating others in worship with Allaah, and disobeying one’s parents,” – and he was reclining, but he sat up and said, “And false speech and false witness.” Narrated by al-Bukhaari, 2654; Muslim, 126. In al-Saheehayn it is also narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “One of the major sins is a man insulting his parents.” It was said, “O Messenger of Allaah, do people really insult their parents?” He said, “Yes, a man insults another man’s father so he insults his father, or he insults another man's mother so he insults his mother.” Narrated by al-Bukhaari, 5973; Muslim, 130. So the Prophet (peace and blessings of Allaah be upon him) regarded causing one’s parents to be insulted as insulting them. So every Muslim man and woman must pay attention to honouring his or her parents and treating them kindly, especially when they grow old or are in need of kindness, honour and service; and they should beware of disobeying them or treating them badly in word or deed. From the words of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), 8/306, 307. In regards to the people of A'araaf Inb Kathir said: After Allah mentioned that the people of Paradise will address the people of the Fire, He stated that there is a barrier between Paradise and the Fire, which prevents the people of the Fire from reaching Paradise. Ibn Jarir said, "It is the wall that Allah described, (So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.) ﴿57:13﴾ It is also about Al-A`raf that Allah said, (and on Al-A`raf will be men).'' Ibn Jarir recorded that As-Suddi said about Allah's statement, (And between them will be a screen) "It is the wall, it is Al-A`raf.'' Mujahid said, "Al-A`raf is a barrier between Paradise and the Fire, a wall that has a gate.'' Ibn Jarir said, "Al-A`raf is plural for `Urf, where every elevated piece of land is known as `Urf to the Arabs.'' As-Suddi said, "Al-A`raf is so named because its residents recognize (Ya`rifun) the people. Al-A`raf's residents are those whose good and bad deeds are equal, as Hudhayfah, Ibn `Abbas, Ibn Mas`ud and several of the Salaf and later generations said.'' Ibn Jarir recorded that Hudhayfah was asked about the people of Al-A`raf and he said, "A people whose good and bad deeds are equal. Their evil deeds prevented them from qualifying to enter Paradise, and their good deeds qualified them to avoid the Fire. Therefore, they are stopped there on the wall until Allah judges them.'' Ma`mar said that Al-Hasan recited this Ayah, (and at that time they will not yet have entered it (Paradise), but they will hope to enter (it).) Then he said, "By Allah! Allah did not put this hope in their hearts, except for an honor that He intends to bestow on them.'' Qatadah said; "Those who hope are those among you whom Allah informed of their places.'' Allah said next, (And when their eyes will be turned towards the dwellers of the Fire, they will say: "Our Lord! Place us not with the people who are wrongdoers.'') Ad-Dahhak reported that Ibn `Abbas said, "When the people of Al-A`raf look at the people of the Fire and recognize them, they will supplicate, `O Lord! Do not place us with the people who are wrongdoers.''' (48. And the men on Al-A`raf will call unto the men whom they would recognize by their marks, saying: "Of what benefit to you was your gathering, and your arrogance'') (49. "Are they those, of whom you swore that Allah would never show them mercy (Behold! It has been said to them): `Enter Paradise, no fear shall be on you, nor shall you grieve.''') Allah states that the people of Al-A`raf will admonish some of the chiefs of the idolators whom they recognize by their marks in the Fire, saying, ("Of what benefit to you was your gathering...'') meaning, your great numbers, ("...and your arrogance'') This Ayah means, your great numbers and wealth did not save you from Allah's torment. Rather, you are dwelling in His torment and punishment. `Ali bin Abi Talhah reported from Ibn `Abbas, (Are they those, of whom you swore that Allah would never show them mercy) refers to the people of Al-A`raf who will be told when Allah decrees: ((Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve.'') (50. And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allah has provided you with.'' They will say: "Both (water and provision) Allah has forbidden for the disbelievers.) (51. "Who took their religion as amusement and play, and the life of the world deceived them.'' So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayat.) End of Quote. (See Tafsir Ibn Kathir Soorat Al-A'raaf) And Allah knows best...

Warning people about a person who commits evil

Q;assalamu aliakum.. a doubt.. is warning someone from a brother or sister whose evil eye is effective also considered gheebah..wassalaam
pls reply insha Allaah

A; All-Praise is due to Allah,

Warning others about a person who does evil and commits major sins is obligatory (waajib). If a Muslim fears that his brothers may be harmed by those people’s actions, he must advise them and tell them about these evildoers, so that no one will fall into their trap. It is also obligatory to advise the evildoers and those who commit major sins, so that perhaps Allaah may guide them. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Religion is sincerity” They said, “To whom, O Messenger of Allaah?” He said, “To Allaah and to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.”

(Narrated by Muslim from the hadeeth of Tameem ibn Aws al-Daari (may Allaah be pleased with him).


Fataawaa al-Lajnah al-Daa’imah, 12/375-376

Why we say Bismillah before eating

Q;As salem aleikum brother,

I have a question I wish to ask please.

Why do we say Bismillah before we eat or drink and do we say it 1 time or 3 times ?

A;All-Praise is due to Allah,
Saying Bismillah is an order from our beloved Prophet (peace and blessings of Allah be upon him), he said, “Every important word or matter that does not being with name of Allah (Bismillah) is maimed.”

Related by Imam Ahmad in al-Musnad

As for saying Bismillah before eating one should only say it once because the Prophet (peace and blessings of Allah be upon him) said,
" Say Bismillah, eat with your right hand and eat from whatever is next to you."
(Sahih Muslim)

And Allah knows best...

Working in clubs that sell alcohol

Q;Brother . I need to know whether One can work in Bar, pub,club etc as Security person , where he doesn't involve in serving, selling or making of Alcoholism. I mean is it allowed for him to work there and make money from there. ? or if some one work under the pub or club but works outside on car parking area. I would appreciate your detail answer. Thanks


A;All-Praise is due to Allah,
It is Haram to work in any place that involves sin, because Allaah says (interpretation of the meaning):

“Help you one another in Al Birr and At Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”
[al-Maa'idah 5:2]

It was stated in a Fatwa as follows:
It is permissible to work as a security guard in an hotel, so long as the hotel is not a place where immoral actions are committed openly and the sacred limits of Allaah transgressed, such as zina (adultery), drinking alcohol, and so on, because in that case working there would be a kind of cooperating in sin and transgression, and failing to denounce evil.

(Islam Q&A Fatwa: 46704)

One must seek a halal living not work in a place that is surrounded with sin and evil doing (Haram) actions. If one gives this up for the sake of Allah, Allah will replace it with something better, as the Prophet (peace be upon him) said: "Whoever leaves something for the Sake of Allah, Allah will provide him with a better thing".(Related by Ahmad)

And Allah knows best....

Ruling on Plucking Eyebrows

It was narrated that ‘Abd-Allaah said: “Allaah has cursed the women who do tattoos and those who ask for tattoos to be done, those who ask for their eyebrows to be plucked, and the women ask for their teeth to be filed for the purpose of beautification, changing the creation of Allaah.” A woman from the tribe of Bani Asad whose name was Umm Ya’qoob heard of that and she came and said, “I have heard that you have cursed So and so and So and so.” He said, “Why should I not curse those whom the Messenger of Allaah [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) cursed and who are mentioned in the Book of Allaah?’ She said, “I have read what is between the two covers [of the Qur’aan], and I did not find anything in it like what you have said.” He said, “If you have read it, have you not read that Allaah says,

‘And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it)’

[al-Hashr 59:7]?”

She said, “Of course.” He said, “He forbade that.” She said, “I think your wife does it.” He said, “Go and look.” So she went and looked and she did not see what she was looking for. He said, “If she had been like that, she would not be with us.”

Narrated by al-Bukhaari, 4604; Muslim, 2125

Al-Bukhaari (5931) and Muslim (2125) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: “May Allaah curse the women who do tattoos and those who have them done, those who have their eyebrows plucked, and those who file their teeth for the purpose of beautification and change the creation of Allaah.” Then ‘Abd-Allaah said: “Why should I not curse those whom the Messenger of Allaah [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) cursed.”

It was stated in a Fatwa: Shaping the eyebrows by trimming, shaving or plucking their edges in order to appear beautiful, as is done by some women nowadays, is haraam because it involves changing the creation of Allaah and following the Shaytaan in his tempting of mankind to change the creation of Allaah. End of quote.

Fataawa al-Lajnah al-Daa’imah, 5/179

Amongst the questions that people ask are the hair between the two eyebrows, the Committee responded in a Fatwa:
It is permissible to pluck it, because it is not part of the eyebrows.

(Fataawa al-Lajnah al-Daa’imah, 5/197)


The contemporary scholars differed concerning the ruling on lightening the eyebrows. Some of them said it is not allowed, as stated in a Fatwa of the Standing Committee:

Lightening the top and bottom of the eyebrows in the manner mentioned is not permissible, because it is changing the creation of Allaah and it imitates the plucking that is forbidden in sharee’ah, because it achieves the same effect. The prohibition is even more emphatic if that is done in imitation of the kuffaar or if using it causes harm to the body or hair, because Allaah says (interpretation of the meaning):

“and do not throw yourselves into destruction”

[al-Baqarah 2:195]

and the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.”

Standing Committee Fatwa no 21778.

Shaykh ‘Abd-Allaah al-Jibreen (may Allaah preserve him) said: I think that it is not permissible to use these dyes and change the colour of the eyebrows because the Prophet (peace and blessings of Allaah be upon him) cursed those who pluck the eyebrows, those who have that done, and those who change the creation of Allaah. By His wisdom Allaah has created differences in eyebrows; some are heavy, some are fine, some are long and some are short. This is one of the ways in which we can tell people apart, and know each person by his own characteristics. Based on this, it is not permissible to dye them because it is changing the creation of Allaah.

Fataawa al-Mar’ah, compiled by Khaalid al-Juraysi, p. 134.

As to women adorning their eyebrows or faces with rings it is permissible so long as it is in front of other women and Muhrams, or else exposing their adornments in front of other non-muhrams is forbidden. Allah The Exalted said,
"And not to show off their adornment except that which is apparent"

Surat al-Nur 24:31

Sheikh Muhammad saalih Al-Munajid said, It should be noted that women are forbidden to show their adornment in front of non-mahram men. If she puts this ring (in her eyebrow) she should only show it in front of other women, her husband and her mahrams.

(Islam Q&A Fatwa: 139178

One should note that if a women is wearing niqaab then there is no harm in her adorning herself with facial rings for the fact that her face is covered from non-muhaarims.

Baring in mind that all other forms of bodily hair removal for women is permissible, as stated in Fataawa al-Lajnah al-Daa’imah:
There is no sin on a woman if she removes hair on her upper lip, thighs, calves and arms. This is not part of the tanammus (plucking) that is forbidden.

(Fataawa al-Lajnah al-Daa’imah, 5/194, 195)

Thus this also is in regard to facial hair removal for women and not for men, Sheikh Muhammad saalih Al-Munajid said:But as for removing facial hair, there is a difference of opinion among the scholars as to whether it is permissible to remove it. This is based on their various understandings of the word al-namas.

(See Islam Q&A Fatwa: 9037)

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view of plucking eyebrows is a forbidden act in Islam, so as for those whom commit such an act must stop it due to the Hadith of the Prophet (blessings and peace of Allah be upon him) and thee various Fatawa of the Scholars. We ask Allah to guide us to what is good and to forbid that of which is evil, and may Allah grant us success.

And Allah knows best...

Women Visiting the Graves.

Q; I heard that a women is aloud to visit the grave if she is acompined my her husband or brother or father and so on. I heard that the prophet(saw) said at first that women are not allowed but later on said it is best as it is a reminder for them.


A; All-Praise is due to Allah,

If you read carefully above in the Fatwa it states that this issue is a matter of difference of opinion. What you mention is amongst the two Scholarly opinions but the more revised opinion is what is stated above.

Shiekh Muhammad Saalih Al-Munajid said:
Concerning visits to cemeteries by women, scholars have varied opinions on this issue:

it is allowed or preferred and their case is similar to that of men

it is makrooh (reprehensible), which is the opinion of jumhoor ul-'ulemaa' (the majority of the scholars)

it is forbidden, this one probably being the strongest opinion, as indicated by al-hadith al-sahih in which the Prophet (peace be upon him) said:

"Allaah has cursed women who frequent graves," related by Ahmed and Tirmidhi and Ibn Maajah and in one version,

"Allaah has cursed women who visit graves and those who build mosques and place lights upon them." (related by Abu Dawood, al-Tirmidhi, al-Nisaa'i and al-Haakim)

This condemnation would warrant the validity of the argument against women visiting cemeteries as the lawmaker (i.e. Allaah) would not condemn something that is permissible or reprehensible—only that which is forbidden completely.

Regarding what would be the reason for this condemnation, the scholars have cited two main arguments:

Firstly, that women for the most part are emotionally weaker in accepting calamities and perhaps being in sight of her dear one's graves may break into wailing and loud weeping, which would be detrimental to her religious character and harmful for her body as well.

Secondly, cemeteries are oftentimes isolated places which may not be safe for someone being alone, possibly exposing a woman to people of corrupt or loose moral character.

In summary, the rationale behind this prohibition is that women are often not as strong emotionally in the face of calamities, and not visiting graves prevents them from the trial and from being exposed to unnecessary fitnah.

(See Islam Q&A Fatwa: 127)

Furthermore women are susceptible to wailing, and sadly we witness to much of this that is performed by women. The Prophet (blessings and peace of Allah be upon him) mentions this in a Hadith, narrated by Muslim in his Saheeh the Prophet (blessings and peace of Allah be upon him) forbade wailing and said: “There are four matters of jaahiliyyah that exist among my ummah and they will not give them up: boasting about one’s forefathers, casting aspersions upon people’s lineages, seeking rain by the stars and wailing for the dead.” And he said: “If the woman who wails does not repent before she dies, she will be raised on the Day of Resurrection wearing pants of tar and a chemise of scabs.”

Commonly what is word widely spread in the ummah today, the women attending Funerals not only wailing but coming in a dress code that is completely unacceptable. This causes fitnah in a place which there should be respect and a place of reminding people of death. The many thing that is witnessed in these gatherings are women waring tight revealing clothes, wearing perfumes and allot even without Hijab.

Narrated by Muslim, 2128, the Prophet (peace and blessings of Allaah be upon him) said: "there are two types of the people of Hell whom I have not seen: people with whips like the tails of cattle, with which they strike the people, and women who are clothed yet naked, walking with an enticing gait, with something on their heads that looks like the humps of camels, leaning to one side. They will never enter Paradise or even smell its fragrance, although its fragrance can be detected from such and such a distance.”

The Prophet (peace and blessings of Allaah be upon him) said: “If a woman puts on perfume and passes by people so that they can smell her fragrance, then she is such and such,” and he spoke sternly - meaning an adulteress. Narrated by Abu Dawood (4173) and al-Tirmidhi (2786); classed as saheeh by Ibn Daqeeq al-Eid in al-Iqtiraah (126) and by Shaykh al-Albaani in Saheeh al-Tirmidhi.

al-Mannaawi said in Fayd al-Qadeer (1/355):

“She is an adulteress” means: because of that she is exposed to zina, and implementing the means that lead to it and calling those who seek it. Hence she is called an adulteress in a metaphorical sense, because desire may prevail and real zina may take place. Her passing by men is likened to her sitting in their path so that they pass by her. End quote.
In conclusion it is far to say the more revised opinion out of the two is the one we mention due to the Shara'i evidences and to the reality of the fitnah that is behind it.

In conclusion it is fare to say the more revised opinion amongst the two Scholarly opinions in this matter is the on thats mentioned due to the various evidences that is related to this issue, and we ask Allah to grant us success.

And Allah knows best...

Traveling without a Mahram.

Q; if for the purpose of acquire knowledge without moving with mahram?

A; All-Praise is due to Allah,
It is not permissible for any female to travel anywhere weather its Hajj or somewhere else, It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel except with a mahram, and no man should enter upon a woman unless there is a mahram with her.” A man said: “O Messenger of Allaah, I want to go out with such and such an army, and my wife wants to go for Hajj.” He said: “Go for Hajj with her.” Narrated by al-Bukhaari (1763) and Muslim (1341).

Shaykh Muhammad bin Saalih al-`Uthaymeen said; If the woman does not have a Mahram, it is not obligatory upon her to perform Hajj. This means that either the obligation is removed from her due to the lack of ability to reach Makkah- and lack of ability is a legislated inability- or it is not obligatory upon her to perform it, meaning that if she dies whoever she leaves behind performs it for her. Anyway, I say to the questioner that the woman has not committed a sin if she dies without performing Hajj due to not having a Mahram. That does not harm her because she is excused and unable according to the religion. Indeed Allah, the Most High, said: And Hajj (pilgrimage to Makkah) to the House ( Kaýaba) is a duty that mankind owes to Allah, those who can find a way there.[Aal ýImran 97] End of quote.

(See Fatawa Islamiyah Darussalam Vol:4 p. 46)

Al-Nawawi (may Allaah have mercy on him) said in Sharh Saheeh Muslim, explaining that travel in this case is not defined by a specific distance: Everything that is called travelling, it is forbidden for a woman to do without her husband or a mahram, whether it is three days, two days or one day, or anything else, because of the hadeeth of Ibn ‘Abbaas, according to which the Prophet (peace and blessings of Allaah be upon him) said: “No woman should travel without a mahram.” This includes everything that is called travel. End quote.

And Allaah knows best...

He whats to trim his beard to look neat.

Q; assalammu'alaikum akhi...but can we cut just a bit of the beard so that it looks neat.....?

A; Praise be to Allaah,
Sheikh Muhammad Saalih Al-Munajid said in regards to your question,

The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) – regarding both his commands to others and his own actions – is to let the beard grow. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded men to leave the beard alone and let it grow naturally. Al-Bukhaari, Muslim and others narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and leave the beard.” Narrated by al-Bukhaari, 5443; Muslim, 600. According to another report: ‘Be different from the mushrikeen: cut the moustache and let the beard grow.” Narrated by Muslim, 602.

And Muslim (383) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians (Zoroastrians).”

It says in Fataawa al-Lajnah al-Daa’imah (5/136):

What is meant by letting the beard grow is leaving it alone and not cutting it, so that it will grow thick. This is the teaching of the Prophet (peace and blessings of Allaah be upon him) as regards his words and commands to others. With regard to his own actions, there is no report that says that he (peace and blessings of Allaah be upon him) removed anything from his beard. With regard to the hadeeth narrated by al-Tirmidhi from ‘Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (peace and blessings of Allaah be upon him) used to remove something from the width and length of his beard – al-Tirmidhi said that this is a ghareeb hadeeth (al-Tirmidhi, 2912). This isnaad of this hadeeth includes ‘Umar ibn Haroon who is matrook (rejected), as al-Haafiz Ibn Hajar said in al-Taqreeb. Hence it is known that this hadeeth is not saheeh and cannot be used as evidence to oppose the saheeh hadeeths which indicate that it is obligatory to leave the beard alone and let it grow.

With regard to what some people do, shaving the beard or trimming something from its thickness and length, this is not permissible because it goes against the teachings of the Prophet (peace and blessings of Allaah be upon him) and his command to let the beard grow. A command implies that a thing is obligatory unless there is an indication to suggest otherwise, and we know of no such indication in this case.

Shaykh Muhammad al-‘Uthaymeen (may Allaah have mercy on him) said: Cutting anything from the beard goes against the command of the Prophet (peace and blessings of Allaah be upon him) who said: “Leave the beard alone”, “Let the beard grow,” etc. Whoever wants to follow the command of the Prophet (peace and blessings of Allaah be upon him) and follow his teaching should not remove anything from his beard at all, because the teaching of the Prophet (peace and blessings of Allaah be upon him) is that nothing should be removed from the beard. This was also the way of the Prophets before him.

Fataawa Ibn ‘Uthaymeen, 11/126.

Some of the scholars are of the view that it is permissible to remove anything more than a “handful” of the beard [the hair of the beard that comes beneath the hand if the beard is seized in the hand], basing that on the action of Ibn ‘Umar (may Allaah be pleased with him). Al-Bukhaari (5892) narrated: When Ibn ‘Umar did Hajj or ‘Umrah he would take hold of his beard and would trim any excess.

Shaykh Ibn Baaz said: Whoever quotes the action of Ibn ‘Umar (may Allaah be pleased with him) to show that he used to cut whatever of his beard was longer than the “handful” during Hajj cannot use this as evidence, because this is ijtihaad on the part of Ibn ‘Umar (may Allaah be pleased with him), and proof is to be found in reports (from the Prophet (peace and blessings of Allaah be upon him)), not from ijtihaad. The scholars (may Allaah have mercy on them) clearly stated that the reports from the Sahaabah and those who came after them that are proven to be sound are what constitute evidence and proof, and they take precedence over any opinion if it goes against the Sunnah.

Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 8/370.

Shaykh ‘Abd al-Rahmaan ibn Qaasim said in his essay Tahreem Halq al-Lahyah (Prohibition on shaving the beard), p.11:

Some scholars granted a concession allowing removal of whatever is longer than the “handful”, based on the actions of Ibn ‘Umar, but most of the scholars regard that as makrooh. This is more correct, for the reasons stated above. Al-Nawawi said: The preferred view is that the beard should be left as it is and should not be shortened in any way at all… and it says in al-Durr al-Mukhtaar: with regard to cutting it any shorter than the “handful”, no one said that this is permissible.

May Allaah send blessings upon our Prophet Muhammad.

(See Islam Q&A Fatwa: 48960)

And Allah knows best...

Interoperation of dreams.

Q; aah only bad dreams?..how if good dreams its good to interpret it?

A; All-Praise is due to Allah,
It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”
(Narrated by al-Bukhaari, 7045).

It is not permissible to speak about or mention to any person about bad dreams evidently as stated in the hadith above, also the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”
(Narrated by Muslim, 2263).

But as for good dreams by all means yes their is no harm in regards to telling people about it, it must be of amongst those people whom are beloved to you and that are religiously committed. As for asking about the Tafsir of it, this is also permissible so long as one forwards it to some one whom is amongst the Scholars in that field. They have to have sound knowledge to be able to give such a Fatwa on such matters (not just any person who claims to have the knowledge).

It was stated in Fath al-Baari, 12/369: According to a hadeeth narrated from Abu Razeen by al-Tirmidhi, he should not tell anybody about it except a very close friend who loves him very much, or who is very wise. According to another report, he should not talk about it except to one who is wise or one who is dear to him. According to another report, he should not tell of his dream except to a scholar or one who will give sincere advice. Al-Qaadi Abu Bakr ibn al-‘Arabi said: as for the scholar, he will interpret it in a good way for him as much as he can, and the one who will give him sincere advice will teach him something that will be of benefit to him and will help him to do that. The one who is wise is the one who knows how to interpret it and will tell him only that which will help him, otherwise he will keep quiet. The one who is dear, if he knows something good he will say it, and if he does not know or he is in doubt, he will keep quiet. End of quote.

Shaykh al-Sa’di said: Knowledge of dream interpretation is one of the branches of Islamic knowledge and a person will be rewarded for learning it and teaching it. Interpreting dreams comes under the heading of fatwas, because Yoosuf used a verb related to the word fatwa when he said to the two young men in prison, “Thus is the case judged concerning which you both did inquire (tastaftiyaan)” [Yoosuf 12:41], and the king said to Yoosuf, using a word from the same root, “Explain to me (aftooni) my dream” [Yoosuf 12:43], and the young man said to Yoosuf (interpretation of the meaning): “Explain to us [aftinaa] (the dream) of seven fat cows” [Yoosuf 12:46]. So it is not permissible to interpret dreams without knowledge. End quote. (Tafseer al-Sa’di, 1/407)

Imaam al-Baghawi said: Know that the interpretation of dreams falls into various categories. Dreams may be interpreted in the light of the Qur’aan or in the light of the Sunnah, or by means of the proverbs that are current among people, or by names and metaphors, or in terms of opposites. (Sharh al-Sunnah, 12/220)

And this is what one should do in regards to dreams according to the Sharia'.

And Allah knows best...

Bad Dreams.

Q; What one should do, if some one had terrible dream or he is scare that the dream will bring me un happy moments or will cause him damage somehow. Is There anything to do in order to seek protection from Allah from any kind of evil or lost.

A; Praise be to Allaah,
Sheikh Muhammed Saalih Al-Munajid (May Allah preserve him) said in regrards to this matter,

Note that the things people see in their sleep may come under one of two categories :

1 – Dreams/visions

2 – Confused dreams

Confused dreams in turn are divided into two categories:

1 – The Shaytaan’s attempts to frighten

2 – The workings of the subconscious.

So it may be said that what people see in their dreams may be divided into three categories:

1- Visions or dreams that come from Allaah.

2- Attempts by the Shaytaan to frighten us

3- The workings of the subconscious.

These categories are indicated by the hadeeth narrated in Saheeh Muslim (no. 2263) from Abu Hurayrah, which says that the Prophet (peace and blessings of Allaah be upon him) said: “When the time (of the Day of Resurrection) draws near, a believer's dream will hardly be false. And the truest vision will be of one who is himself the most truthful in speech, for the vision of a Muslim is the forty-fifth part of Prophecy, and dreams are of three types:

the good dream which is glad tidings from Allah;

the bad dream which causes distress, which is from the Shaytaan;

and the dream which represents what a person is thinking about.

So if any one of you sees a dream which he does not like he should get up and pray, and not tell people about his dream…”

It was narrated from ‘Awf ibn Maalik that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Dreams are of three types: some are terrifying things from the Shaytaan, aimed at causing grief to the son of Adam; some are things that a person is concerned with when he is awake, so he sees them in his dreams; and some are a part of the forty-six parts of Prophecy.”

(Saheeh Sunan Ibn Maajah, 3155)

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are of three types: glad tidings from Allaah, what is on a person’s mind, and frightening dreams from the Shaytaan. If any of you sees a dream that he likes, let him tell others of it if he wishes, but if he sees something that he dislikes, he should not tell anyone about it, and he should get up and pray.”

(Saheeh Sunan Ibn Maajah, 3154)

There follow a number of saheeh ahaadeeth which describe how to deal with what one sees in one’s dream.

1 – It was narrated that Abu Qutaadah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that scares him, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.”

(Narrated by al-Bukhaari, 3292)

2 – It was narrated that Abu Salamah said: I used to see such terrible dreams that that I began to shake and have a fever, but did not cover myself with a cloak until I met Abu Qutaadah, and I mentioned that to him. He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Good dreams come from Allaah and bad dreams come from the Shaytaan. If anyone sees a bad dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from its evil, then it will not harm him.’”

(Narrated by Muslim, 2261)

3 – It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him turn over, and spit drily to his left three times and ask Allaah of His goodness, and seek refuge with Him from its evil.”

(Saheeh Sunan Ibn Maajah).

4 – It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you sees a dream that he dislikes, let him spit drily to his left three times and seek refuge with Allaah from the Shaytaan three times, and turn over onto his other side.”

(Narrated by Muslim, 2262).

5 – The Prophet (peace and blessings of Allaah be upon him) told us the difference between good dreams and bad dreams. It was narrated from Abu Sa’eed al-Khudri that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “If any one of you sees a dream that he likes, it is from Allaah, so let him praise Allaah for it and tell people about it. But if he sees something other than that, that he dislikes, it is from the Shaytaan, so let him seek refuge with Allaah from its evil and not mention it to anyone, for it will not harm him.”

(Narrated by al-Bukhaari, 7045).

So it is clear that good dreams come from Allaah and bad dreams which a person dislikes come from the Shaytaan, so he has to seek refuge with Allaah from their evil.

6 – It was narrated that Abu Hurayrah said: the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you sees something that he dislikes, let him get up and pray, and not tell people about it.”

(Narrated by Muslim, 2263).

7 – It was narrated from Jaabir that a Bedouin came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “I dreamt that my head was cut off and I was chasing it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) rebuked him and said: “Do not tell anyone how the Shaytaan is messing about with you in your dreams.”

(Narrated by Muslim, 2268)

So we may sum up from these ahaadeeth the most important points about what a person should do if he sees a dream that he dislikes, as follows:

1- He should know that this dream is from the Shaytaan who wants to cause him grief, so he should annoy the Shaytaan by not paying any attention to him.

2- He should seek refuge with Allaah from the accursed Shaytaan.

3- He should seek refuge with Allaah from the evil of this dream.

4- He should spit drily to his left three times, i.e., blowing with a little bit of saliva.

5- He should not tell anyone about it.

6- He should turn over from the side on which he was sleeping, so if he was lying on his left side he should turn over to his right side, and vice versa.

7- He should get up and pray.

If a person adheres to this etiquette, then we hope that this bad dream will not harm him, as it says in the texts. And Allaah knows best...

(Islam Q&A FAtwa: 25768)

Ruling on Waleemah (Wedding Party's).

Q; How about the feast it is something obligatory with nikka?

A; All-Praise is due to Allah,
The Scholars differed in this matter, but the more revised opinion is that it is Mustahab (recommendable 'Sunnah not Fard') The Prophet (peace and blessings of Allaah be upon him) said: “Announce marriage.” (Narrated by Ahmad, 4/5; classed as saheeh by al-Haakim, 2/200; classed as hasan by al-Albaani in Saheeh al-Jaami’, 1072).

What is obligatory is excepting the innovation of a Waleemah, The evidence (daleel) that it is obligatory to accept these invitations is the hadeeth narrated by al-Bukhaari (4779) and Muslim (2585) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “The worst kind of food is the food of a wedding feast that is withheld from those who would come and to which people are invited who mayrefuse it. Whoever does not accept the invitation has disobeyed Allaah and His Messenger.”

The scholars divided the invitations which the Muslim is commanded to accept into two categories:

1 – Invitation to a wedding party (waleemah). The majority of scholars said that it is obligatory to accept such an invitation, unless there is a legitimate shar’i excuse – some such excuses will be mentioned below, in sha Allaah. The evidence (daleel) that it is obligatory to accept these invitations is the hadeeth narrated by al-Bukhaari (4779) and Muslim (2585) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “The worst kind of food is the food of a wedding feast that is withheld from those who would come and to which people are invited who mayrefuse it. Whoever does not accept the invitation has disobeyed Allaah and His Messenger.”

2 – Invitation to various kinds of gatherings other than wedding-feasts. The majority of scholars say that accepting these invitations is mustahabb, and no one differed from that apart from some of the Shaafa’is and Zaahiris, who said it is obligatory. If we say that it is strongly mustahabb that is close enough. And Allaah knows best.

But the scholars have stipulated conditions for accepting an invitation; if these conditions are not met then it is not obligatory or mustahabb to accept the invitation, rather it may be haraam to attend. These conditions were summed up by Shaykh Muhammad ibn ‘Uthaymeen, who said:

1- There should be nothing objectionable (munkar) in the place where the party etc. is to be held. If there is something objectionable and it is possible to remove it, then it is obligatory to attend for two reasons: to accept the invitation and to change the objectionable thing. If it is not possible to remove it then it is haraam to attend.

2- The person who invited him should not be someone whom it is obligatory or Sunnah to forsake (such as one who openly commits immoral actions or sin, where forsaking him may be of benefit in bringing about his repentance).

3- The person who invited him should be a Muslim. If he is not, then it is not obligatory to accept the invitation, because the Prophet (peace and blessings of Allaah be upon him) said: “The rights of a Muslim over his fellow Muslim are five…”

4- The food offered should be permissible for us to eat.

5- Accepting the invitation should not lead to ignoring a more important duty; if that is the case then it is haraam to accept the invitation.

6- It should not cause any trouble to the person who is invited. For example, if he needs to travel or to leave his family who need him there, and so on. (al-Qawl al-Mufeed, 3/111).

Some scholars added:

7- If the host issued a general invitation, saying that everyone is welcome, then it is not obligatory to accept the invitation.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: responding to an invitation to a wedding feast is obligatory does not apply in all cases; rather that refers to the wedding feast that is offered by the husband. Accepting an invitation to this feast is obligatory. Similarly, if it is organised jointly between the husband and the woman's family, accepting the invitation to it is obligatory, because the husband is the one who is enjoined to provide the wedding feast, because the Prophet (blessings and peace of Allah be upon him) said to ‘Abd al-Rahmaan ibn ‘Awf: “Give a wedding feast, even if it is with one sheep.” If the wedding feast is provided by the wife's family only, and the husband is going to offer another feast when his wife comes to join him, it is not obligatory to accept the invitation of the wife's family; rather accepting it is Sunnah.
End of quote (Fataawa Noor ‘ala al-Darb.)

Sheikh Muhammed Saalih Al-Munajid said, From this we may note that it is permissible for the wedding feast to be organised jointly between the husband and wife, or the wife's family may organise it. Similarly, the wedding expenses may be shared as agreed between the two parties, and each of them may offer a wedding feast, as is customary in some countries. If there is some dispute as to who is obliged to provide the wedding feast, it is to be provided by the husband, as stated above. But other wedding expenses, such as having a party in a hotel and so on, should be done according to mutual agreement.
(Islam Q&A Fatwa: 138358)

It is not permissible to attend wedding parties that involve evil actions, such as singing that is accompanied by music or that includes indecent words. The fact that this is widespread among people does not mean that it is permissible and should not be denounced. If a person who is invited to such an event knows that there will be evil things happening and that he is not able to denounce them, it is not permissible for him to attend.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (7/214): If a person is invited to a wedding feast in which evil things will take place, such as wine, musical instruments, etc, and he is able to attend and remove those evils, then he must attend and denounce them, because then he will be fulfilling two duties: accepting the invitation of his Muslim brother and removing evil. But if he is not able to denounce them then he should not attend. If he does not know about the evils until he gets there, he should remove them. If he cannot, then he should go away. Something similar was stated by al-Shaafa’i. End of quote.

And Allah knows beat...

Ruling on Shaving the beard.

Q; How about shavin the beards is it not against the sunnah of our prophet s.a.w.

A; Praise be to Allaah,

Sheikh Muhammed Salih Al-Munajjid said,
The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) indicates that it is obligatory to let the beard grow and that it is haraam to shave it or cut it. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the mushrikeen.” (al-Bukhaari, al-Libaas, 5442; Muslim, al-Tahaarah, 382)

There are many ahaadeeth which say the same as this hadeeth, indicating that it is obligatory to leave the beard alone and let it grow and that it is haraam to shave it or cut it. Whoever claims that letting the beard grow is no more than a Sunnah for which a person may be rewarded and the one who does not do it will not be punished is going against the saheeh ahaadeeth. The report that says that the Prophet (peace and blessings of Allaah be upon him) used to trim the length and breadth of his beard is a false hadeeth. But it should be noted that Islam is the religion of beauty, as it was narrated in the hadeeth, “[A man said,] ‘What if a man likes his clothes and his shoes to look good?’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Allaah is Beautiful and loves beauty.’” (Narrated by Muslim, al-Eemaan, 131). The Prophet (peace and blessings of Allaah be upon him) commanded [one of his companions] to change grey hair, when he said, “Change this grey hair, but avoid black.” (Narrated by Muslim, Kitaab al-Libaas wa’l-Zeenah, 2102). The Prophet (peace and blessings of Allaah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawood, Kitaab al-Tarajjul, 3632. Al-Albaani said in Saheeh Sunan Abi Dawood: it is hasan saheeh. Hadeeth no. 3509). Al-Haafiz Ibn Hajar said: “Ibn Battaal said: combing means tidying the hair of the head and beard, and oiling it.” This is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) said, “Whoever turns away from my Sunnah has nothing to do with me.” (Narrated by al-Bukhaari, al-Nikaah, 4675)

It should be noted that the beauty referred to is shar’i or Islamic beauty (beauty as prescribed in Islam), and not the so-called beauty which appeals to sick minds which are enamoured of kaafir fashions and the appearance of corrupt people such as male and female actors and singers, or fashion models. Hence when some people were misled by those immoral western women who pluck or shave or draw their eyebrows, or make their nails long (like wild beasts), or have tattoos, and thought that this is beauty, many Muslim women imitated them in these things, even though they are forbidden by sharee’ah. The point is not what is fashionable in the east or the west, the point is the sharee’ah which advocates wearing perfume (for men), keeping clean, dressing nicely, combing the hair, changing grey hair, and other kinds of beautification which are prescribed in Islam. And Allaah is the Source of strength.

Islam Q&A Fatwa: 9977.

Reading Quran for the deceased & offering food to the Family of the deceased.

Q;Bro I need to know the Islamic Ruling on the issue. where a person dies and there relatives cook something and serve to poor people in order to ask Allah mercy upon the deceased soul. Or call some one to recite and Quran and ask Allah mercy upon the deceased one. I would be thankful for your answer.

A; All-Praise is due to Allah,

In regards to making food for family and others at the time of someones death, Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) said,
It is better for neighbours and relatives to make food in their own houses then bring it to the household (of the deceased), because it was narrated that when the Prophet (peace and blessings of Allaah be upon him) heard that his cousin Ja’far ibn Abi Taalib (may Allaah be pleased with him) had died in the Battle of Mu’tah, he told his family to make food for the family of Ja’far, and said, “Because there has come to them that which will preoccupy them.”

But it is not permitted for the family to make food for people because for the sake of the deceased. This is one of the actions of the Jaahiliyyah, whether it is done on the day of the death, or on the fourth or tenth day after the death, or at the new year. All of that is not permitted, because it was narrated that Jareer ibn ‘Abd-Allaah al-Bajali (may Allaah be pleased with him) – one of the companions of the Prophet (peace and blessings of Allaah be upon him) – said, “We used to count gathering with the family of the deceased and making food for them after the burial to be a kind of wailing (niyaahah).”

But if guests come to the family of the deceased during the mourning period, there is nothing wrong with them making food for them for the sake of hospitality, and there is nothing wrong with the household inviting whoever they want of their neighbours and relatives to eat with them from the food that has been given to them. And Allaah is the Source of strength. (Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah vol. 9, p. 325)

As for reading Quran for deased, Shaykh ‘Abd al-Rahmaan al-Barraak said, Gathering to read Qur’aan and give the reward for that to the deceased is a bid’ah (reprehensible innovation), even if it is not done in return for any payment. If it is done in return for payment then it is haraam, because it is being done for a reason other than for the sake of Allaah, and any such action will not earn any reward. But if a person reads Qur’aan by himself and gives the reward for that to a relative or friend, without gathering with others for that purpose and without seeking payment, then there are two scholarly views in this case, one of which says that it is permissible and that the reward for the reading will reach the deceased.

The second view is that it is not prescribed to give the reward for the reading to anyone, because there is no evidence (daleel) to indicate that this is prescribed.End of Quote.

(Islam Q&A Fatwa: 4910)

Shaykh ibn Baaz (may Allaah have mercy on him) said in regards to reading Quran for the deceased,
There is no report in the Holy Qur’aan or in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), or from his companions (may Allaah be pleased with them) to indicate that it is prescribed to give one's reading of Qur’aan (or the reward thereof) to one's parents or to anyone else. Rather Allaah has enjoined reading Qur’aan so that one may benefit from it, learn from it, ponder its meanings and act upon it. Allaah says (interpretation of the meaning):

“(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember”

[Saad 38:29]

“Verily, this Qur’aan guides to that which is most just and right”

[al-Isra’ 17:90]

“Say: It is for those who believe, a guide and a healing”

[Fussilat 41:44]

And our Prophet (peace and blessings of Allaah be upon him) said: “Read the Qur’aan, for it will come as an intercessor for its companions.” And he (peace and blessings of Allaah be upon him) said: “The Qur’aan will be brought on the Day of Resurrection along with its people who used to act upon it, preceded by Soorat al-Baqarah and Aal ‘Imraan, like two clouds or two flocks of birds, spreading their wings, pleading on behalf of their companions (i.e., those who used to read them).”

The point is that it was revealed to be acted upon and pondered, to be read as an act of worship and read a great deal, not to be given to the dead or to anyone else. I do not know of any reliable basis for giving it to one’s parents or anyone else. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours will have it rejected.”
Some of the scholars are of the view that that is permissible, and they said: There is no reason why the reward for reading Qur’aan and other righteous actions cannot be given to others, and they liken that to the case of charity and du’aa’ for the deceased and others. But the correct view is the first view, because of the hadeeth quoted above, and other similar reports. If giving the reward for reading to another was permissible or prescribed, the righteous salaf would have done it. It is not permissible to make analogies with regard to acts of worship, because they can only be proven by a text from the Book of Allaah, may He be blessed and exalted, or the Sunnah of His Prophet (peace and blessings of Allaah be upon him), because of the hadeeth quoted above and other similar reports.

(Majmoo’ Fataawa al-Shaykh Ibn Baaz, 8/360, 361)

As for doing what is prescribed from the Sunnah For the deceased Sheikh Muhammed Salih Al-Munajid said,
The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased.

With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):

“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith’”

[al-Hashr 59:10]

The Prophet (peace and blessings of Allaah be upon him) said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.”

And he (peace and blessings of Allaah be upon him) said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”

With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet (peace and blessings of Allaah be upon him) said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim, no. 1004.

And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.

With regard to Hajj, the Prophet (peace and blessings of Allaah be upon him) said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him.

There is a da’eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said:

There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.

The correct view is that the dead can benefit from the physical acts of worship undertaken by their living relatives with the intention of giving the reward to them (physical acts of worship include fasting and reading Qur’aan). The same applies to financial acts of worship, such as giving charity on behalf of the deceased or freeing a slave on his behalf, even though some of these actions are not prescribed as such.

But giving charity on behalf of the deceased is better than reading Qur’aan for them, just as making du’aa’ for them and seeking forgiveness for them is better than other deeds.

If you give in charity on behalf of your deceased relative, or you make du’aa’ for him – or other actions – the deceased will benefit from that, and you will also have the reward for that, for the Bounty of Allaah is immense.

References: (Islam Q&A Fatwa's: 42384 & 6648)

So it is quite clear that according to the Sunnah it is permissible for neighbours and relatives to make food for the household of the deceased, so long as it's not the family making food for the people because for the sake of the deceased. With regard to reading Qur’aan, the well-known view of the Shaafa’i Madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus.

It says in Tuhfat al-Muhtaaj (7/72):
The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death.

So to sum it up asking for Allah's Mercy on a deceased soul is best through Du'aa, as Allaah says (interpretation of the meaning): 'and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young' [17:24]

We Ask Allah to guide us to what is right and to bestow His Mercy upon us living and the deceased, and we send peace and blessing of Allah upon His honorable Prophet, his Family and companions and to all the those whom followed their guidance until the day of judgement.

And Allah knows best...