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Published on: September 10, 2018
Interpretation of the protective verses in the Quran
In this book, (by Noor 92 Publication) you will learn more about the verses of protection (al-Moʻawwiżatān). These are the last two chapters of the Quran. Two very short but powerful chapters. The verses of protection were described as incomparable by the Prophet Moḥammad (peace be upon him). By revealing these two chapters, God shows that He is full of care for His servants. He makes it clear that there are trials in life and difficulties, but do not forget that there is One who is always there for you. It is His divine Being that gives you strength when you are weak, and lifts you up when you fall. God unfolds His care and embraces the believer with His protection. The verses of protection are a security given by the Lord to His servants. They give peace to the heart and protect one from evil. The book will explain to readers whether the verses of protection are part of the Quran or not, and where and when they were revealed. It will explain the terms of the chapters and interpret words and concepts, and discuss whether there are forms of incantations in Islam and what witchcraft is. Click on the image below to read.
Published on: September 10, 2018
Stories of the Prophets (peace be upon them)
In this book (from Noor 92 Publications), you will learn more about all the known prophets in Islam before Prophet Muhammad (PBUH). God requires believers to believe in all the prophets – from Prophet Adam (PBUH) to Prophet Muhammad (PBUH). Therefore, it is very important for believers to also know more about the previous prophets. In Islamic faith, the fourth pillar of faith is belief in the prophets and messengers. Judaism, Christianity, and Islam hold these prophets sacred. Among the two greatest prophets mentioned in the Quran are the prophets Moses (pbuh) and Jesus (pbuh). This book presents the Islamic story of their lives and specifically delves into what the Islamic belief is regarding the nature of the prophet Jesus (pbuh). All the prophets had one and the same mission. They came to spread the truth about the Lord. Their message was: The Lord is one, He alone is worthy of worship, and Muhammad ﷺ is His promised prophet.
Published on: January 21, 2019
Visiting the Holy Tomb of the Prophet Muhammad
This book goes into the depth of the basic principle of ziyārah (to visit). This immersion is based on Dr. Moḥammad ibn ‘Alawī al-Mālikī’s (1944–2004) work Shifā al-fo’ād bi-ziyārah khayr al-‘ibād. Initially, it looks at what the term ziyārah means, by understanding its etymological and terminological meaning. The phenomenon of ziyārah teaches believers to love those whom God loves. Ziyārah is the tradition that has taught believers that in order to get close to the Lord, you must also be close to those whom the Lord loves. This closeness connects and strengthens a servant’s relationship with his Lord. The reason for the book is that there are many who object to this tradition. The aim of the book is to examine and define what the original Islamic belief says about visiting the holy grave of the Prophet (peace be upon him) or the grave of a righteous person. Click here to download the book.
Published on: May 12, 2007
I refer to the Quran 9:73 which says: "Listen to the prophet! Fight the disbelievers and the hypocrites, and be harsh with them. The Fire will be their abode. Indeed, a sad end." Can you philosophize a little about this verse for me, about what it means, who it is talking about, and what view of humanity it sends out? How can this verse be in accordance with the verses (5:35-36)?: "Therefore We prescribed for the Children of Israel: Whoever kills a person - unless it is for blood revenge [our correction: unless it is for murder] or for a crime, it is as if he has killed all mankind. And whoever saves a life, it is as if he has saved all mankind. Our messengers came to them with clear proofs, but after that many of them showed heedlessness."
Hello, and thank you for submitting your question. Verse (9:73) and similar verses from the Quran have unfortunately been the subject of misuse by both Muslims and non-Muslims to either achieve political goals or stigmatize Islam. The lack of a holistic view of the religion causes many to fall into the trap of selective interpretation and interpret the sacred texts as they see fit.
Answered by: Imam Najeeb ur Rehman Naz
Published on: May 12, 2007
What is the difference between Sunni and Shia Muslims?
All praise belongs to Allah, the Almighty. Peace and blessings be upon Prophet Muhammad, the last of the prophets, and may God be pleased with all the followers of Prophet Muhammad (peace and blessings of Allah be upon him) and his progeny. The majority of Muslims today, around 90%, belong to the orthodox Sunni sect, and the remainder to the Shia. The word Sunni is related to the Sunna, i.e. the practices of the Prophet (peace be upon him), while Shia Islam has its origins in the Shi’at Ali, which means the party of (the companion) Ali.
Answered by: Mohammad Azhar
Published on: May 12, 2007
What is Islam's view on being poor or rich? Can one be rich in other things than material goods, etc.?
Hello, and thank you for submitting your question. Islam allows man to improve his standard of living through halal (lawful) income, but admiring the rich and honoring them for their wealth is considered morally reprehensible. Not least, one should avoid the fear of becoming poor, as trust in Allah comes above all else. Islam enjoins Muslims to give from their surplus to the poor, so that charity is developed and harmony in society is maintained.
Answered by: Azhar M.
Published on: January 8, 2009
Aslam u alaikum! I am a 16 year old girl and have wondered about this question for quite some time, but never dared to ask "uncleji" (imam). I actually think it is easier to write it here on wim.no. My question is: Can you wear a necklace with aytalkursi on it in the bathroom and toilet? AND can you wear it when you are menstruating?.. A friend told me that she also wondered about it once, she also asked her Quran teacher and he replied: As long as it is not visible, it is fine. This applies to the toilet. But she did not dare to ask about menstruation either.. She said it was a bit embarrassing. Hope you can answer it! Thanks in advance!
Thank you for submitting your question. In the name of Allah, the Most Gracious, the Most Merciful. May He bless His beloved Prophet Muhammad, peace be upon him, the best of creation. To understand the rank and nobility of the Quran, it is worth mentioning its description by the Creator Himself: “Nay, verily, this [the Quran] is a reminder, and whoever wills, let him commit it to memory, on honorable leaves, exalted and pure, by the hands of scribes, noble and pious” (Quran 80:11-16) While these verses define the etiquette for writing down the Quran, the following verse tells us about who is fit to touch it: “None shall touch it [the Quran] except the pure” (Quran 56:79) Regarding your question, the use of such a hanging ornament actually involves physical contact with the written verse of the Quran. Based on the above verses, and in order to maintain respect and reverence for the Quran, it will not be permissible to wear such a necklace during menstruation or in a state of major ritual impurity (janaba), be it a man or a woman for the latter. The same applies to wearing this necklace in the toilet, if the text of the verse is not covered. And Allah knows best. M. Azhar Approved by Imam Najeeb-ur-Rehman Naz
Answered by: Najeeb ur Rehman Naz
Published on: September 22, 2007
Zaid has a large number of prayers, which he makes up for five times a day. Is there any way for him to be released from this responsibility as soon as possible and avoid punishment from Allah?
Zaid has a large number of prayers, which he wants to make up as soon as possible. The easiest option according to Alahazrat Imam Ahmad Raza is: It is permissible for him in ruku and in each sujud that instead of reciting subhana rabbi yal azeem and subhana rabbi yal a’la three times, he can recite this only once. One should always remember that the recitation does not start until one has bowed completely and is in the ruku position. One should remain in this position until the last word, i.e. azeem, is said. The same applies when doing sujud. One should always remember that recitation does not start until one is in the sujud position. One should remain in this position until one has said the last word, i.e. a’la. The second abbreviation can be done in the third and fourth rakahs of fard salah, where instead of surah al-Fatiha one can say Subhan Allah three times and do ruku. It is necessary that one stands straight and says Subhan Allah before going into ruku position. This option only applies in the third and fourth rakahs of fard salah. That option does not apply in witr (wajib salah). Then one should always recite surah al-Fatiha combined with another surah at the end. The third shortening can be done in the last rakah after reciting attahiyyat or tashahhud. Instead of reciting the entire durood and dua, one can say Allahumma salli ala sayyidina Muhammad wa alihi and end the prayer. The fourth possibility is in the last rakah of witr. Instead of reciting the entire dua-e-qunoot, one can instead say rabbighfirli once or three times. (Fatwaa Razwiah, vol. 3, p. 622) And Allah knows best. Translated by Javaria T source: www.islamicacademy.org
Answered by: Javaria T
Published on: January 6, 2008
How does one perform the prayer of hardship ?
Assalamu alaikum, Thank you for your inquiry. Both the Quran and the hadith contain numerous duas, which encourage us to ask Allah for everything we need. Allah (‘Azza wa jall) hears all our prayers and answers them, as He says in the Quran: “When My servants ask Me, behold, I am near. I respond to the supplication of the supplicant when he calls upon Me. So that they may listen to Me and believe in Me, that they may be guided.” (2:186) In another verse, Allah tells us how we can call upon Him: “Call upon your Lord humbly in secret. Indeed, He does not like the transgressors.” (7:55) In the hadiths below, dua (prayer) is described as follows: “Dua is ibadah, that is, a form of worship.” (Ihya al-Uloom, Urdu, Vol. 1, p. 557, Dar-ul-Isha’at, Karachi) “Dua is the essence of ibadah.” (ibid) “Ask Allah for His favor. For Allah loves to be asked of it. The best ibadah is to wait for prosperity.” (ibid) The fulfillment of dua has its prerequisites, so that one cannot be content with making dua alone in a difficult situation or in distress. The importance of performing the prayer, fasting in Ramadan, paying alms, etc. cannot be exaggerated in this context. Reciting the Quran regularly is also one of the best ways to fill one’s heart with joy, contentment, peace of mind and peace. It is in reality a great blessing, and the best wazifa. Not least, one must be careful to refrain from evil and acquire good. In this way, one will be able to strengthen one’s prayers, so that they are accepted and answered. Below is a short treatise of a prayer called salat al-hajah, i.e. the prayer of need. A big thank you goes to sister Javaria T. who has translated it for wim.no. It is highly recommended to explore it, and insha’Allah it will be of great help, as it has been narrated from the Holy Prophet Muhammad (peace be upon him) himself. Abdullah ibn Abi Awfa (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s blessings and peace be upon him) said, “Whoever has a need from Allah or from a person, let him perform ablution properly and then pray two rak’ahs. Then let them glorify Allah and send blessings upon the Prophet (may Allah’s blessings and peace be upon him). Then let them say: Translation: There is no god but Allah, the Most Forbearing, the Most Generous. Glory be to Allah, the Lord of the Overwhelming Throne. All praise is for Allah, the Lord of the worlds. I ask You (Allah) for everything that leads to Your mercy, and Your overwhelming forgiveness, enrichment in all good, and freedom from all sin. Leave not any of my sins without being forgiven, and no worry except for that for which You have a solution, and no desire, which is to attain Your pleasure, without You having fulfilled it, You the Most Merciful!” [Narrated by Tirmidhi and Ibn Majah. The hadith has a minor weakness. Such hadiths are directly followed in relation to good deeds (fada’il al-a’mal) by general agreement among traditional Sunni scholars] The supplication of need is very simple: The essence of it is to present one’s need to Allah, the Most High, by performing the ritual ablution (wudu), praying two rak’ahs (or four), and then supplicating to Allah wholeheartedly. It is preferable to use the above or another similar dua transmitted from the beloved Prophet (may Allah’s blessings and peace be upon him). [Ibrahim al-Halabi, Sharh Munyat al-Musalli; al-Fatawa al-Hindiyya; Ibn Abidin, Radd al-Muhtar] The internal practice of dua involves showing our need and absolute submission to Allah, entrusting one’s matter to Allah, and knowing that the only One who can provide and benefit us is Allah the Exalted. With this, one should be sure that Allah answers our prayers, but in the way He sees best for us. When circumstances do not allow us to pray two rak’ahs, one should still make dua to Allah, presenting one’s needs to Him, for He answers our dua and loves to be prayed to. May Allah Ta’ala reward you with what is best for you both in this life and in the hereafter, ameen. And Allah knows best. Najeeb-ur-Rehman Naz
Answered by: Najeeb ur Rehman Naz
Published on: January 29, 2008
I need to know the detailed procedure for performing Salat-ul-Istikhara. I am a Hanafi, if that matters.
Wa alaikum assalam, The Istikhara prayer is very simple: One prays two rak’ahs whenever one wishes, but not during the time when it is not permissible to perform the prayer. Then the dua for istikhara is recited. It is best to recite it before sleeping, but it is not necessary. One should put aside one’s own opinions and perceptions about the matter and rather wait for a sign from Allah or wait for an indication of what should be done. If it is unclear, it is recommended to repeat the istikhara prayer and dua seven times. Shaykh Nuh Keller mentioned that the more times one performs the istikhara prayer, the clearer the answer will be. He prays for everything that may be important, and also for things that one did not think were necessary to do istikhara. If one comes up with situations where one does not have the opportunity to pray, one should deal with dua alone. This is something that menstruating women should also do. The great Hanafi scholar and hadith expert from Aleppo, Shaykh Abdullah Siraj al-Din, mentioned in his book regarding the virtue of prayer and which is performed by Sufis, including Shaykh al-Akbar Muhiyyuddin ibn al-Arabi (may Allah sanctify his secret), to perform the isthikhara prayer at the beginning of the day, after sunrise, so that Allah can guide them correctly throughout the day and keep them away from committing sins. We ask Allah to grant us useful knowledge and success so that our way of being is loved by Him and to follow the footsteps of His beloved Prophet Muhammad (peace be upon him). Translated by Javaria T. source: sunnipath.com
Answered by: Javaria T
Published on: June 12, 2008
Salam I was wondering if you can combine the prayers if you don't have time to pray all of them at the right time? For example, I have trouble praying isha because sometimes I'm tired and need sleep since I have to go to work early the next day. Then I was wondering if I can pray isha at the same time as maghrib? Another question is whether isha can be done at 3 am? I heard that this can't be done after 12 noon, but as long as it's before fajir, then it should be fine. Thanks
Assalamu alaikum, Thank you for your inquiry. There is a difference of opinion among the scholars on the issue of combining prayers. According to Imam Abu Hanfia (may Allah be pleased with him), it is not permissible to pray two different prayers one after the other, unless the time for the subsequent prayer comes immediately after the first prayer is performed. His opinion is based on the following verse of the Quran: Indeed, prayer is enjoined upon the believers as an ordinance at specified times. (4:103) According to this verse, it is a prerequisite that one prays within the specified time for the prayer to be valid. The exception to this rule is during the Hajj, that is, the pilgrimage. Zuhr and Asr can be prayed together at the Zuhr time on the Day of Arafat, while Maghrib and Isha can be prayed together at the Isha time in Muzdalifah. [Kitab al-Fiqh (Urdu translation of al-Fiqh ala al-Mazahib al-Arbah), volume 1, pages 785-6, Mehkama Auqaf Punjab, Lahore] Isha time in principle extends until the time for fajr begins. It can be delayed until midnight (by midnight it is usually meant the middle of the time between sunset and sunrise, and NOT necessarily 12 o’clock), but it is not recommended to postpone it until after midnight. Especially in the summer when there are short nights, it is recommended to pray Isha as early as possible. (Imdad al-Fiqh, p. 58, Dar al-Salam Cairo) And Allah knows best. Wassalam Najeeb-ur-Rehman Naz
Answered by: Najeeb ur Rehman Naz
Published on: August 20, 2008
Salam, Can one read namaz with eyes closed? I feel that I concentrate better with eyes closed. jazakallah khair. U. Khalid
In principle, it is makrooh (disliked) to close your eyes during prayer. However, it is permissible according to need. For example, if there is something in front of you that may be distracting to look at (Kitab al-Fiqh, 1/437), or if it is difficult to concentrate with your eyes open [Bahar-e-Shariat according to Durr al-Mukhtar and Radd al-Muhtar, 1/245, Maktaba Alahazrat. And Allah Ta’ala knows best. Najeeb-ur-Rehman Naz
Answered by: Najeeb ur Rehman Naz
Published on: May 30, 2007
Many brothers send questions via e-mail regarding shaking hands with women in professional settings, saying that not doing so will harm or hinder their ability to function. Perhaps they will not be hired, promoted, or accepted into professional fields (such as the legal profession) where Muslim presence is required. I checked what some prominent traditional fuqaha [Islamic jurists], including those from Pakistan and some of my teachers in Damascus, had to say, and they are very firm in their views. However, the brothers who have asked say that such answers are based on little understanding of “Western realities.” They say that it is not possible to function in a Western professional work environment without shaking hands with women. What would you answer and advise regarding this issue, Sayyidi?
Assalamu alaykum In the name of Him who inspires truth! No, it is not permissible to shake hands with the opposite sex at all. There are many narrations from the Prophet (peace be upon him) where he never shook hands with any woman, despite his status as a prophet. All the allegiance [bay’ah] he took was either without holding hands or with a piece of cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. [See Muhammad Ibn Sa’d, The Women in Madina, Chapter 1: The manner in which the Messenger of Allah received women’s allegiance] Consequently, we cannot find anything to go on to change this rule. Many non-Islamic professions are prevalent in the business and commercial world. We are constantly asked whether it is permissible to sit at the same table as a client where alcohol is served; whether it is permissible to hold private meetings with women behind closed doors without a third person present, performing zuhr instead of jumu’ah if one is busy with meetings when it is time for khutbah; taking off the hijab to seek employment; shaving the beard for such reasons and so on; not to mention interest-based loans. This list is endless. So, how can a person want to be assimilated, and sell the afterlife for something that is short-lived, the life on earth. Yes, certain fatwas (legal rulings) are to be found on these matters from so-called scholars. Much of the religion has already been put at stake. We know of a mosque in a city in California where “Islamic Dating” is being promoted. Their practice is supported by seemingly convincing logical arguments that sound very attractive, but how far can one take the matter, and how much of the religion will remain if this course continues to be followed? No one has said that following religion in the 21st century is easy; whether one is in a Muslim country or in the West. Did not the Prophet (peace be upon him) say that there will come a time when a person who follows his religion will be like one holding on to a burning coal, and did he not say that this world is a prison for a believer and a paradise for a non-believer? One must remember that through perseverance and abstinence from sin [sabr ani’l-ma’siyah] there are great rewards to be earned, despite the apparent financial or similar losses one may incur in this world. The average American and Westerner [since shaking hands with a woman is a bigger issue in America and the West] is usually very understanding and attuned to other people’s religious requirements. If informed in a polite manner, they will normally act with understanding and are prepared to be more accommodating. If scholars start offering caution and tolerance for certain matters that are strictly clarified in the Shari’ah by excusing themselves that we live in modern times, how will the original rulings in these matters be renewed? Sunnah and correct customs will be lost forever and innovations will take over. Those who try to adhere to the correct rulings of the Shari’ah in these matters will feel isolated and weak. Therefore, it must be emphasized that the traditional jurists who are unable to give discretion in such matters do not do so out of narrow-mindedness or ignorance. It is only to keep the religion intact and complete. Yes, if someone in certain situations is forced to act contrary to the Sunnah, it is a personal problem where tawba [repentance] should be made. Allah will guide whoever fears Him, and He knows best. Translated by Khudija Mahmood, source: sunnipath.com
Answered by: Khudija Mahmood
Published on: June 2, 2007
I have a question about wireless internet. Would it be wrong for me to use another network without telling them? With today's wireless capabilities on laptops, you can easily connect to another wireless network (if they haven't locked it) without actually doing any significant harm to the owner. But would it still be wrong?
Waleikum assalam wa rahmtaullah, I hope that you are well and in the best of health and good spirits. May Allah grant you goodness and success in this life and the next. The legal basis for this in Shariah is that one cannot make use of another’s property without their permission. This permission can be given explicitly or implicitly. In most countries, no such implicit permission is given for strangers to use people’s private wireless networks. In fact, this is quite often against the law, and is generally perceived as unethical as studies have shown. When there is no explicit permission to use another’s property, a Muslim is religiously obligated to exercise caution, because it is another’s property and it is not permissible to use their property without explicit or clear implicit permission. [al-Bahr al-Ra’iq, 8:209 from Abu al-Layth al-Samarqandi’s ‘Uyun al-Masai’l; al-Fatawa al-Hindiyya, 2:290 from al-Muhit; Ibn Abidin, Radd al-Muhtar, 4:285 (‘Illmiyya ed.) from Sharh al-Wahbaniyya and al-Khaniyya] The basis of this issue is the words of the Prophet of Allah (peace be upon him): “The property of a Muslim is not permissible to take without their permission” [narrated by Ahmad, and others] And Allah alone grants success. Translated by Omar T, source: sunnipath.com
Answered by: Omar T
Published on: August 20, 2007
Assalamu alaikum. I would like to know if it is permissible to go to the cinema? Lisa
In the name of Allah, the Most Gracious, the Most Merciful! Going to the cinema cannot be without things that are disliked or simply forbidden in Islam, including: – looking at naked or semi-naked pictures of women and/or men – erotic and/or sexual scenes – music, which according to most scholars is haram to listen to These are things that are a common denominator for all cinemas. Therefore, it is impossible to find a cinema that does not show films that contain this type of morally destructive things. From this it is clear and obvious that going to the cinema is hardly forbidden in itself. One can go to the cinema to watch a film that has a good message and sensible teachings. The prerequisite is that it is free from all that is unlawful. Since this is almost completely impossible, it is usually concluded that it is not permissible to go to the cinema. For it is a general rule in Islam that in addition to something being forbidden, everything that can lead to the forbidden is also forbidden or discouraged. So that one has the least possible risk of ending up in the forbidden. It is not that one has no leisure activities in Islam, or that one should not have fun. Islam is for sensible games and leisure activities that serve one’s physical health and/or common sense, and is against everything to the contrary. And Allah knows best. Najeeb-ur-Rehman Naz
Answered by: Najeeb ur Rehman Naz
Published on: May 12, 2007
What does Islam say about interest and loans?
“O you who believe, fear God and forgive usury, if you are believers. If you do not, then war has been declared upon you from God and His Messenger. But if you turn back, then you may keep your original capital. Do not wrong, and you shall not be wronged. If anyone is in difficulty, then give respite until things improve. But to forgive as a gift is best for you, if you but knew.” [2:278-80]
Answered by: Azhar M
Published on: May 30, 2007
Many brothers send questions via e-mail regarding shaking hands with women in professional settings, saying that not doing so will harm or hinder their ability to function. Perhaps they will not be hired, promoted, or accepted into professional fields (such as the legal profession) where Muslim presence is required. I checked what some prominent traditional fuqaha [Islamic jurists], including those from Pakistan and some of my teachers in Damascus, had to say, and they are very firm in their views. However, the brothers who have asked say that such answers are based on little understanding of “Western realities.” They say that it is not possible to function in a Western professional work environment without shaking hands with women. What would you answer and advise regarding this issue, Sayyidi?
No, it is not permissible to shake hands with the opposite sex at all. There are many narrations from the Prophet (peace be upon him) where he never shook hands with any woman, despite his status as a prophet. All the allegiance [bay’ah] he took was either without holding hands or with a piece of cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. [See Muhammad Ibn Sa’d, The Women in Madina, Chapter 1: The manner in which the Messenger of Allah received women’s allegiance]
Answered by: Khudija Mahmood
Published on: June 2, 2007
I have a question about wireless internet. Would it be wrong for me to use another network without telling them? With today's wireless capabilities on laptops, you can easily connect to another wireless network (if they haven't locked it) without actually doing any significant harm to the owner. But would it still be wrong?
The legal basis for this in Shariah is that one cannot make use of another’s property without their permission. This permission can be given explicitly or implicitly. In most countries, no such implicit permission is given for strangers to use people’s private wireless networks. In fact, this is quite often against the law, and is generally perceived as unethical, as studies have shown.
Answered by: Omar T
Published on: May 22, 2007
Assalaam alaikum, Shaykh, my question is regarding sisters. If one’s sister is unmarried and due to her picky nature, it seems unlikely that she will get married in the near future, does the responsibility regarding her welfare lie on her father’s shoulders? Considering that she is actually in her mid-30s and her father is in his mid-60s. She works and socializes as she wishes, but she is punctual in her salah (prayer) etc. And I know for sure that she only socializes with her Muslim sisters. The fact that she has refused all the marriage proposals makes my father sinful and the sin in return will fall on me, her younger brother (but the elder of two brothers).Also, I intend to study abroad, the responsibility for my sister will fall on my head if my father passes away, considering the independent nature of women (my sister most definitely included) in the West. For example, I am almost certain that she would not travel abroad with me, and I would probably not be able to afford it (as I am married myself). Shaykh, sorry for the awkward way I have written my question, it is more of a request for advice than a formal question. In any case, thank you for taking the time to consider and hopefully offer a solution to my situation.
In the name of Allah, the Most Gracious, the Most Merciful. Dear brother, Refusing marriage: Your sister’s refusal to marry is not a sin. Nor is your father to be held responsible if his daughter refuses to marry. Nor is there any sin on you if your sister refuses to marry. That is her prerogative.
Answered by: Khudija Mahmood
Published on: December 16, 2008
Why do we have to trim our pubic and armpit hair? Do we have to continue to do so?
Al-Salam `alaykum, The hair in the lower abdomen and below the elbows should be removed. It is disliked to let it grow until it becomes long. It is recommended to do this on a weekly basis, ideally on Fridays (before the Friday prayer). Extending this to at least once every 15 days is not disliked, but beyond this is blameworthy, and later than 40 days is sinful. (Tahtawi, Hashiyat al-Tahtawi ‘ala al-Maraqi al-Falah)
Answered by: M. Azhar
Published on: August 2, 2011
Salam. I work in Sogn&Fjordane. Should I follow Oslo? The days here are extremely long in August. Is there any disp. that I can follow Saudi A?
We recommend that you follow local times for both prayers and fasting to the extent possible. If the area you are in (Sogn og Fjordane) is not significantly different from Oslo in terms of sunrise and sunset, you must fast according to local dawn and sunset.
Answered by: Najeeb ur Rehman Naz
Published on: August 29, 2012
1. What about a pilgrim who is unable to stay overnight in Mina due to no tents. Is there any restriction that everyone must stay there until Salat-e-Fajar before heading to Arafat and if a person does not do this then Hajj will not be complete? 2. What about transportation from Mina to Arafat. If the bus time to Arafat is after Maghrib Salaat, or late in the evening and on the night of 8 Dhul Hajj (before Salaat Fajar)?
1) Staying overnight in Mina is Sunnah. If for some reason one is unable to stay overnight there, it will not have any consequence on the validity of the Hajj. However, it is an act that is against the Sunnah. 2) It is obligatory to stay on the plain of Arafat (wuquf Arafat) for a while between the time when the sun begins to leave the zenith (its highest point in the sky) on the 9th of Dhul-Hajj and before the time of Fajr on the 10th of Dhul-Hajj occurs.
Answered by: Najeeb ur Rehman Naz
Published on: August 4, 2011
Is it not permissible to wear the stone with for example happiness, peace, etc. Some say that if you believe in them you will believe in the steps close to God and that is good. Well, Wassalam!
Thank you for your inquiry. It is permissible to wear various stones as jewelry and it is possible that they may have an effect. However, it is forbidden to believe that any stone will help you in any way or help ease your difficulties.
Answered by: Najeeb ur Rehman Naz
Published on: April 26, 2009
Salaam aleekum. I have a small question. What is sadqa and how does one give sadqa?
Thank you for your inquiry. The term sadaqah (plural sadaqat) means “voluntary charity”. Anything given with the intention of reward (ajr or sawab) from Allah is sadaqah. It can be given to the needy, whether they are relatives, friends or other people in the community.
Answered by: Najeeb Naz
Published on: April 20, 2016
To marry for the deen.
The Prophet (may Allah bless him and grant him peace) stated that the most important consideration in choosing a life partner should be the deen of the man/woman. “Deen” is a very comprehensive word. It does not only involve performing the prayers and fasting, but concerns every action we undertake in life, and includes: One’s relationship with Allah, through faith, worship and following His commands. One’s relationship with others, through honesty, noble character, righteousness, good conduct, etc.
Answered by: M. Azhar.
