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Imagine doing …wudu and praying your salah whilst this has been used to comb your hair! Or worse, if you own a KENT make up brush OR TOOTHBRUSH!!! Ugh!
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Masturbation is prohibitively disliked and so it is sinful to engage in. It has many personal and societal ill-effects that are known and recognized in sane traditional societies and by balanced people. The early Muslims used to say, “The one who weds his hand is accursed.” [Ibn Humam, Fath al-Qadir]
A person needs to take all the means that scholars mention about controlling one’s desire, including:
– Guarding one’s gaze;
– Asking Allah continually to free him from this problem;
– Involving oneself with acts of worship, remembrance of Allah, etc, because the one who longs for the Infinite Beauty of the One turns to none else;
– Removing the impermissible and doubtful from his life, especially in terms of food, money, and household “family sins”, such as television, free mixing, etc
– Whenever feeling overwhelmed with one’s physical temptation to fulfill a lawful lust (food, etc.) to calm down his nafs.
Whenever a bad thought occurs to you:
a. Seek Allah’s forgiveness and mercy
b. Seek protection from the devil by saying “a`udhu billahi min ash-shaytan ar-rajeem.”
c. Remove the things that result in that bad though immediately. So, if you see an image on a computer that arouses a desire, turn it off.
d, Thank Allah, wholeheartedly, for giving you the ability to overcome your desires by saying “Alhamdulilah”, as this makes Shaytan despair, and strengthens one s resolve.
If you keep erring, keep repeating these quick and simple steps. Make supplications with your prayers that Allah protect you. If you keep turning to Allah sincerely, He will accept your entreating, and free you of these problems.
In the name of Allah, Most Compassionate, Most Merciful,
Q: Is taking a meal before commencing a fast (suhur) necessary in order for a fast to be valid?
A: No, Suhur is not necessary. However, it is a virtuous act of Sunnah that should not be missed unnecessarily.
Q: What time does Suhur begin?
A: One can take Suhur any time after midnight, but it is more advisable to take it in the latter hours of the night, preferably just before the break of true dawn (al-Fajr al-Sadiq).
Q: Is an intention for fasting necessary and when should one make the intention (niyyah) for the fast of Ramadhan?
A: The intention for fasting is necessary but very simple: It is to know in your heart that you will fast that day. It is valid to have this intention any time from Maghrib the night before up to the Islamic midday of the actual day of fasting, for current Ramadhan fasts and voluntary fasts. The Islamic midday is half way between the beginning of Fajr and Maghrib times. (al-Fatawa al-Hindiyya)
Q: Can a man have sexual intercourse with his wife during the nights of Ramadhan?
A: Yes, it is permitted to have sexual intercourse with one’s spouse during the nights of Ramadhan. However, one must stop before the break of dawn (al-Fajr al-Sadiq). It will also be permitted to take the obligatory ritual bath of purification after one has started one’s fast.
Q: Is it permissible to kiss and caress one’s wife whilst fasting?
A: Non-sexual affectionate kissing, from which there is no fear of leading to intercourse or ejaculation, will be allowed and not disliked. However, if one fears that kissing will lead to ejaculation or sexual intercourse, then it will be disliked (makruh) to kiss, but one’s fast will remain valid as long as kissing does not lead to actual sexual intercourse or does not result in ejaculation. If kissing resulted in ejaculation, one’s fast would become invalid and hence will have to be made up (qadha), without having to expiate for it (kaffara). Passionate kissing when saliva is exchanged will invalidate one’s fast, with both Qadha and Kaffara necessary. (al-Fatawa al-Hindiyya, 1/200 & 1/204)
Q: Does a fast break when one swallows the saliva of one’s spouse?
A: Yes, if one is certain of swallowing one’s spouse’s saliva, then this would invalidate one’s fast and necessitate both a Qadha and Kaffara.
Q: If one kisses or caresses one’s spouse and consequently ejaculates, is one’s fast broken?
A: Yes, the fast is invalidated. However one will only have to make up for the fast (Qadha), and there will be no expiation (Kaffara) in this situation.
Q: What is the difference between a Qadha and Kaffara?
A: Qadha (makeup) means to keep another fast in order to make up for the fast which was invalidated, whilst Kaffara (expiation) means to perform an act to expatiate the sin of having broken a fast.
Q: In what way is a Kaffara fulfilled?
A: A Kaffara may be given in the following two ways: 1) Fasting for two months consecutively without missing a single fast, 2) Feeding sixty poor people. It should be remembered that if one has the ability to fast then one cannot adopt the second method; rather, one will have to fast for sixty days continuously.
Q: Does an injection invalidate one’s fast?
A: No, it does not invalidate one’s fast, although it is better to avoid taking injections whilst fasting unnecessarily.
Q: Does taking out blood or a blood test invalidate one’s fast?
A: No, a blood test does not invalidate the fast, as it is merely the taking out of blood. However, it will be disliked if it could weaken one from being able to maintain the fast.
Q: Does smoking invalidate one’s fast?
A: Yes, it does invalidate one’s fast. (Ramadhan is a good time to quit smoking forever!).
Q: Is it allowed to use an Asthma Pump during the Fast?
A: If one has a genuine medical need for an asthma pump that cannot be otherwise fulfilled, then it would be permitted to use it. However, it would break the fast and require that the fast be made up later (Qadha). This is because anything that has a perceptible body breaks the fast if it enters the body through a normal channel.
Q: When does vomiting break one’s fast?
A: Vomiting only breaks one’s fast if: a) one returns and swallows the vomit down the throat, or b) one vomits a mouthful intentionally. It is not broken by non-deliberate vomiting or (deliberately) vomiting less than a mouthful. If one’s fast is broken by vomiting, then one will only have to make up (qadha) for the fast, a Kaffara will not be necessary.
Q: How does one decide when vomiting is a mouthful?
A: The definition of “mouthful vomiting” is that which one cannot hold back in one’s mouth without difficulty.
Q: Can one fast whilst travelling?
A: Yes, one may fast while travelling. However one should not burden oneself if the journey is long and difficult, for in such situations it is advisable not to fast.
Q: Can a woman on menstruation (haydh) or post-natal bleeding (nifas) fast?
A: No, she cannot fast. It will be unlawful (haram) for her to do so.
Q: Does a woman on menstruation (Haydh) or post-natal bleeding (Nifas) have to make up for the fasts missed?
A: Yes, she will have to make Qadha for the missed fasts.
Q: Does one have to perform the Qadha fasts immediately after Ramadhan?
A: No, it is not necessary. However, it is recommended to complete the missed fasts of Ramadhan as soon as possible.
Q: When can a sick person break his/her fast on the opinion of a doctor?
A: When a competent Muslim doctor says that if he/she continues fasting, it will bring danger to his/her life or severely effect the health, then in such a situation it will be permitted to break one’s fast. One will not be liable for a Kaffara but will only have to make up for the fast (Qadha).
And Allah knows best
Sins are wiped out by sincere repentance. However, if they relate to the rights of another, this right has to be returned. If it is a wrong that cannot be returned in this life, like taking a life, one’s repentance should be coupled with a true turning to Allah, lest the one killed demand requital on the Day of Judgment.
Talking About Sins
It is prohibited (haram) and sinful to talk about sins, whether current or past, except when there is a Shariah-countenanced reason. Even when such a reason exists, if it is possible to mention something general (such as not mentioning oneself or any particular type of sins) then mentioning specific sins would remain sinful. This is because it is:
(1) obligatory to avoid vain talk, and
(2) obligatory to conceal one’s sins.
Imam Barkawi defined “vain talk” in his al-Tariqa al-Muhammadiyya, stating,
“Talking about the vain is to talk about sins [K: one’s own or others], such as talking about gatherings of drinking, or the fornicators, without there being a valid reason. This is because it is revealing a sin, whether one’s own or another’s, without a [K: religiously valid] reason.” [al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya, 3: 224-225]
The obligation of concealing one’s sins is also mentioned clearly by the Messenger of Allah (Allah bless him and grant him peace). Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him) said, “All my Community will be excused except those who are blatant. And it is from blatancy for one to perform an act at night and to wake up and tell something that they did such-and-such, while Allah had concealed it for them. They slept under the cover of Allah, and they rended Allah’s covering from themselves in the morning.” [Bukhari and Muslim]
What if I am asked whether I did such and such?
Given this, if someone asks one whether one used to do drink, for example, in the bad old days, one cannot answer in the affirmative. Rather, one should answer by an indirect answer, like, “Why would any Muslim drink?”, or, “Alhamdulillah, Allah protected me from that”, intending that Allah protected one after one stopped. If such an indirect answer does not come to one’s mind, it would be permitted (or, rather, necessary) to lie and deny this.
The reason why it is so important not to talk about sin is because of what sin is: it is that which Allah hates, and may punish its doer for in the Hereafter. Sins go against the very purpose of the creation of humanity, which is to know and worship Allah. If you examine sins, all of them either entail or lead to social harms. Mentioning a sin is therefore a sin in itself. It is like (or worse than) dropping one’s pants in front of others; shameless. It is a serious issue that people are not careful about.
Further, talking about sin allows it to lose it’s gravity and people start thinking (even if only subconsciously) that it is not all that bad to sin. When a person talks about sin normally, then it becomes for him “just the way things are”.
Guarding One’s Eyes & Ears
In light of this, it is also important to avoid seeing and hearing that which is not permitted. This not only relates to obvious sins, but also reading and seeing things that may affect one’s beliefs or understanding of Islam. This is why the Prophet (Allah bless him and grant him peace) instructed that, “From the excellence of a man’s Islam is to leave that which does not concern him.” [A sound (hasan) hadith, transmitted by Tirmidhi and others]
Mulla Ali al-Qari, the famous Hanafi hadith scholar, commentating on this in his Mirqat al-Mafatih, states:
“That is, to leave that which is not important or befitting of him, whether in speech, actions, or thought. Thus, the excellence of a man’s Islam is its perfection, such that one remains steadfast in the submission to the commands and prohibitions of Allah, and surrenders to His rulings in accordance to His destiny and decree (qada wa qadr). This is the sign of the heart having been expanded by the light of its Lord, and the descent of quietude (sakina) into the heart.
The reality of that which does not concern him is that which is not needed for a worldly or next-worldly necessity, and dos not aide in attaining his Lord’s good pleasure, such that it is possible to life without it.
This includes excess acts and unnecessary speech. This hadith may well be taken from Allah Most High’s saying, ‘And who shun all vain things.’ [Qur’an, 23:3; f: vain things (lagw) is, which Imam Baydawi explains in his Tafsir as being: “that which does not concern them of speech and actions.”]
And it has been related in a Prophetic hadith that, “The people of the Garden will not remorse except for moments that passed them by without remembering Allah.” [Tabarani from our master Mu`adh (may Allah be pleased with him)]
So glad tidings to one who takes himself to account before he is taken to account!
Allah Most High has said, “O you who believe! Observe your duty to Allah. And let every soul look to that which it sends on before for the morrow. And observe your duty to Allah! Lo! Allah is Informed of what you do. And be not you as those who forgot Allah, therefore He caused them to forget their souls. Such are the wrongdoers.” (Qur’an, 59:18)
Awza`i said, “`Umar ibn `Abd al-`Aziz wrote to us, ‘Whoever is frequent in remembering death is content with but a little of this world. And whoever counts his speech from his actions speaks little except in that which benefits him.’” [Mulla Ali al-Qari, Mirqat al-Mafatih, 8: 585 #4840]
And Allah alone gives success.
Question: It is often stated among Muslims that a prayer in the Holy Mosque in Makkah is worth 100,000 prayers in any non-holy city, and that one in the Mosque of the Prophet (Allah bless him and give him peace) in Madinah is worth 50,000 such prayers. These mosques have been around for hundreds of years and during that time, they have been expanded from their original limits. To be sure that one’s reward for praying is multiplied 100,000 or 50,000 times, within which limits exactly does one have to pray, does one’s prayer have to be congregational; and, does a woman within either of the holy cities get the same multiplied reward for praying alone, in her hotel room for example?
Answer: I pray you are well and in the best of health.
Abu Hurayrah narrated that the Prophet (Allah bless him and grant him peace) said, “A prayer in this mosque of mine is a thousand times greater than a prayer in other than it, except for the Masjid al-Haram.” [Sahih Bukhari; Sahih Muslim] Ibn Hajar al-`Asqalani, in his Talkhis al-Habir, mentions other variant narrations, among them the report of Abu al-Darda’ narrated in Tabarani’s Mu`jam al-Kabir wherein the Prophet (Allah bless him and grant him peace) stated, “A prayer in the Masjid al-Haram is akin to a hundred thousand prayers, a prayer in my mosque to a thousand prayers, and a prayer in the Bayt al-Maqdis to five hundred prayers.” This increase of a hundred thousand in the Masjid al-Haram, as mentioned by Tabarani, was also narrated by Bazzar in his Musnad. Ibn Hajar, in his Fath al-Bari, states that, “Bazzar said it is authentic (hasan).”
As for the increase in the Mosque of the Prophet being fifty thousand then there seems to be no clearly established narration to support this except the report of Anas ibn Malik, which has been deemed weak. In his commentary on Ibn Majah, al-Sindi stated that, “in the Zawa’id it is mentioned that its chain is weak because the state of Abu al-Khattab al-Dimashqi is not known.” [Sharh al-Sindi] It also opposes the number stipulated in other, much stronger narratives. [Kashmiri, al-`Urf al-Shadhi]
Regardless, without going into a detailed analysis of the narrations in question, which is the domain of someone specialized in hadith, what can be said is that praying in the Masjid al-Haram and the Prophet’s Mosque carries an immense increase in reward that one should strive to attain at some point in life.
The Vicinity Of The Masjid al-Haram In This Context:
Regarding the vicinity wherein this increase in reward relates to then this has been an issue of difference of opinion between the scholars. Imam al-`Iraqi mentions that the term “Masjid al-Haram” can denote four possible meanings:
[a] The Ka`bah itself,
[b] The Ka`bah and the surrounding mosque,
[c] The whole of Mecca, or
[d] The whole area that is considered “inviolable” (haram), namely the area wherein hunting is prohibited.
[al-`Iraqi, Tarh al-Tarhib]
Based on this, some of the scholars stated that the increase in reward relates only to the Ka`bah, others said to the Ka`bah and the surrounding mosque, while others stated that it encompasses the whole of Mecca. Ibn `Abidin, in his Radd al-Muhtar, mentions all of these positions and then states:
“Shaykh Wali al-Din `Iraqi said, ‘The increase in reward is not specific to the mosque that was in the time of the Prophet (Allah bless him and grant him peace) but includes all of that which was increased on top of it. Rather, the well-known position (mashhur) amongst our companions is that it includes the whole of Mecca, rather all of its inviolate zone (haramihaa) wherein hunting animals are prohibited [to hunt] as Nawawi verified.’”
This was also mentioned by Ibn Hajar in his Fath al-Bari, al-`Iraqi in his Tarh al-Tarhib, and Badr al-Din al-`Ayni in his `Umdat al-Qari. Thus, any prayer prayed within the vicinity of the haram of Mecca is increased manifold.
The Vicinity Of The Prophet’s Mosque:
As for the Mosque of the Prophet (Allah bless him and grant him peace), both Ibn Hajar and al-`Iraqi convey the position chosen by Imam Nawawi, namely that the increase in reward relates specifically to the congregational mosque present during the time of the Prophet (Allah bless him and grant him peace). This is gleaned from the narration of the Prophet (Allah bless him and grant him peace) mentioned previously, namely, “A prayer in this mosque of mine (masjidi hadha)….” The crux of Imam Nawawi’s argument is basically that the demonstrative pronoun “this” indicates that the reward relates to the mosque present during the Prophet’s (Allah bless him and grant him peace) life.
However, Imam Kashmiri in his Fayd al-Bari states:
“Is the increase confined to the mosque that was present during the period of the possessor of prophethood [i.e. the period of the prophet], specifically, or does it include all of the structures [built] after it? The chosen position with `Ayni is that it encompasses all [of the building built after].”
This position was also mentioned by Shurunbulali in his Imdad al-Fatah.
Thus, according to this latter opinion, the increase in reward relates to the whole area that is considered the Prophet’s Mosque in our times..
In regards to a woman, then her prayer in her house is superior to praying in a mosque due to the numerous prophetic narrations explicating so. It is narrated from Umm Salamah (Allah be well pleased with her) that the Prophet (Allah bless him and grant him peace) stated, “The best mosque for a woman is the inner part of her house.” [Musnad Ahmad] Similarly, Umm Humayd narrates that a woman went to the Prophet (Allah bless him and grant him peace) desirous of praying with him to which he replied similarly. [Ibid] One should note that these prophetic statements were intended towards the women who were living in Mecca or Medina.
As for the reward of praying on the depths of her home, it is akin to a man praying in congregation.
However, there is nothing wrong with women praying in the mosque if propriety is upheld. Further, if there is some benefit in praying within the mosque, such as spiritual upliftment, then this would be taken into consideration. In the end, praying at these sacred places is a chance that many may not repetitively get, so there would be no harm in them desiring to make most of such a blessed opportunity. The reward of praying within the confines of one’s home, though, would still remain superior based on the prophetic words to that effect.
And Allah Knows Best
bismillahi r-rahmani r-rahim nahmaduka ya Allah wa nashkuruka ya Allah bi-khayri mata’i d-dunya al-mar’ah as-salihah wa nusalli wa sallama salatan wa salaman da’iman ila d-dari l-akhirah wa ‘ala alihi wa sahbihi wa man tabi’ahum ila yawmi l-qiyamah!
Rabbi zidni ilman, wa rzuqni fahman!
Answer : Just as in the case of a man, a woman would be permitted to teach in any subject in which she is an ahl and a specialist, subject to the minimum legal conditions (see below) and proper decorum of course, whenever possible.
Is Nutella Halal?
• Over 50 Hazelnuts per 13 oz. Jar