Does donating blood invalidate wudoo’?

Can a muslim donate blood, and if so can he read salaah straight after donating blood?

Praise be to Allaah.

If it is necessary to carry out a blood transfusion, there is no sin on the patient, the doctors or the donor, because of the following:

Allaah says (interpretation of the meaning): “… and if anyone saved a life, it would be as if he saved the life of all mankind…” [al-Maa’idah 5:32]. This aayah indicates the virtue of being the cause of saving the life of someone whom it is forbidden to kill, and there is no doubt that the doctors and blood donors are among the causes of saving the life of patients who are at risk of dying if a blood transfusion is not carried out.

Allaah says (interpretation of the meaning): “He has forbidden you only the dead animals, and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for other than Allaah. But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allaah is Oft-Forgiving, Most Merciful.” [al-Baqarah 2:173]. This aayah indicates that there is no sin on the one who does a forbidden thing out of necessity; the sick person accepts a blood transfusion out of necessity, and there is nothing wrong with the donor giving his blood either.

The guidelines of Islamic sharee’ah dictate that donating blood should be permitted, because one of its principles is that in cases of necessity, things that are ordinarily forbidden are permitted, and that ways should be found to ease hardship. The sick person is certainly in a hardship situation, and is compelled by necessity. The hardship he is facing could lead to his death, so it is permissible for him to receive a blood transfusion. (For more details on the issue of donating blood, see Question #2320).

As regards the question of whether wudoo’ is broken by the flowing of blood, this is an issue concerning which the scholars, may Allaah have mercy on them, differed. Those who think that bleeding breaks wudoo’ quote as evidence the hadeeth of Abu’l-Darda’ (may Allaah be pleased with him): “The Prophet (peace and blessings of Allaah be upon him) vomited, then did wudoo’.” They drew an analogy between vomit and blood, because both are naajis (impure) when they come out of the body.

This hadeeth was narrated by Ahmad (4/449), Abu Dawood (2981) and al-Tirmidhi (87), who said: “More than one of the scholars among the Companions of the Prophet (peace and blessings of Allaah be upon him) and others among the Taabi’een thought that wudoo’ should be done after vomiting or having a nosebleed. This is the opinion of Sufyaan al-Thawri, Ibn al-Mubaarak, Ahmad and Ishaaq. Some scholars said that wudoo’ is not necessary after vomiting or having a nosebleed. This is the opinion of Maalik and al-Shaafa’i.” This was also narrated as being the opinion of Ahmad. Al-Baghawi said: It is the opinion of most of the Sahaabah and Taabi’een.”

The most correct view is that bleeding does not break one’s wudoo’, although it is preferable (mustahabb) to make wudoo’ after bleeding. The evidence for this is as follows:

Wudoo’ is considered to be valid until there is proof that something breaks it. There is no proof narrated from the Prophet (peace and blessings of Allaah be upon him) that bleeding breaks wudoo’, hence Imaam al-Nawawi (may Allaah have mercy on him) said, “There is no proof whatsoever that the Prophet (peace and blessings of Allaah be upon him) made it obligatory to do wudoo’ because of that (bleeding).” Shaykh Ibn Sa’di (may Allaah have mercy on him) said, the correct opinion is that bleeding and vomiting, etc., do not break wudoo’, whether they are large or small in volume, because there is no evidence to proof that they break wudoo’, and the guiding principle is that wudoo’ remains valid.

One cannot draw an analogy between blood and anything else, because the reasons behind them are not the same.

The idea that bleeding breaks wudoo’ is contrary to what was reported from the salaf (early generations), for example, ‘Umar ibn al-Khattaab (may Allaah be pleased with him) continued to pray although his wound was pouring with blood. Al-Hasan al-Basri (may Allaah have mercy on him) said, “The Muslims continue to pray even when they are wounded.”

The fact that the Prophet (peace and blessings of Allaah be upon him) did wudoo’ after he vomited does not indicate that it is obligatory to do so, because the rules of fiqh say that the mere fact that he did something, unless it was accompanied by a command to do it, does not make it obligatory. All that this proves is that it is good to follow the example of the Prophet (peace and blessings of Allaah be upon him) in this instance. Hence Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “Doing wudoo’ after cupping and vomiting is mustahabb and is good.”

To sum up the above: It is mustahabb (preferable) for a blood donor to do wudoo’ after giving blood, but if he does not do wudoo’, it is still OK.

And Allaah knows best.

On the issue of donation, see:

Al-Mukhtaaraat al-Jaliyyah by Shaykh ‘Abd al-Rahman ibn Sa’di, 327; Ahkaam al-At’imah fi’l-Sharee’ah by Dr. ‘Abd-Allaah al-Tareeqi, 411, Majallat al-Majma’ al-Fiqhi, issue 1, p. 32; Naql al-Damm wa Ahkaamuhu by al-Saafi, 27; Ahkaam al-Jiraahah al-Tibbiyah, by Dr. al-Shanqeeti, 580.

On the issue of bleeding breaking wudoo’, see:

Majmoo’ al-Fataawa, 20/526; Sharh ‘Amdat al-Fiqh, by Ibn Taymiyah, 1/295; al-Mughni by Ibn Qudaamah, 1/234; Tawdeeh al-Ahkaam by al-Bassaam, 1/239; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 1/221.

How can one who has a continual discharge do Tawaaf?

Can you please advise me of the Islamic opinion of someone who is intending to go Hajj soon and has constant white vaginal discharge that is very runny (NOT mani or madhi).  
I have to make wudoo for every salat, and want to know what I would do during Tawaf of the Ka'ba. would I need to make woudoo when I feel the discarge being released during Tawaf, or would it be sufficient to make wudoo before beginning Tawaf, and complete 7 Tawafs regardless of the discharge.  
Please respond to me as soon as possible as I will be travelling to Hajj soon.

Praise be to Allaah.

The discharge that comes out of a man can only be one of three types: 

1 – It may be maniy which comes out with feelings of physical pleasure, whether in a wet dream, when having intercourse or in some other way. This is taahir (pure) and is not naajis (impure). What a person must do in the case is ghusl, because Allaah says (interpretation of the meaning): 

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa'idah 5:6] 

2 – It may be madhiy which is a thin white viscid fluid that comes out when desire is provoked. This is naajis (impure) but its impurity is light and it is sufficient to wash the private parts, and to sprinkle with water whatever gets onto the clothes or body. This breaks one's wudoo’, so one has to do wudoo’ again. 

See al-Lajnah al-Daa’imah, 5/381 

3 – It may be neither of the above, in which case the ruling is the same as the ruling on urine: it is essential to wash off any of it that gets onto one's clothes, and it breaks one wudoo’ so wudoo’ must be repeated. 

See al-Sharh al-Mumti’, 1/280. 

With regard to a person who has the discharge continually, the ruling is the same as the ruling on one who is affected by urinary incontinence, i.e., he must clean himself, and use some kind of protection so that it will not get onto his clothes or contaminate the places where he goes, such as mosques and the like. He should do wudoo’ at the time of each prayer, then do all the acts of worship for which tahaarah (purity) is required all together at that time, until the time ends. So you have to do wudoo’ before doing Tawaaf, then it does not matter what comes out after that. 

The Standing Committee was asked about a man who suffered from urinary incontinence – how should he purify himself for prayer and tawaaf? 

They replied: 

If the situation is as you described, there is nothing wrong with your praying and doing tawaaf even if some urine comes out of you, so long as it is coming out continuously, because you come under the same ruling as those who suffer from incontinence. So you have to wash yourself with water when the time for prayer begins, then do wudoo’ for prayer, after which it will not matter what comes out of you until the time for the next prayer comes. 

Fataawa al-Lajnah al-Daa’imah, 5/408 

And they were asked about a man who passes urine continually and the flow never stops – how should he pray? 

They replied: He should pray according to his situation; he should wash himself with water and do wudoo’ for every prayer when the time for prayer comes, and he has to do what we have mentioned [i.e., using a pad of cotton etc] to prevent the urine getting onto his body or clothes, or soiling the mosque. 

Fataawa al-Lajnah al-Daa’imah, 5/507.

Does an erection break one’s wudoo’?

do erections break one's wudu? please provide any evidences eg ahadith etc.

Praise be to Allaah.

The Standing Committee was asked a similar question and they said: 

Having an erection does not invalidate wudoo’ if nothing comes out of the penis, because an erection is not one of the things that invalidate wudoo’. 

Eating camel meat breaks wudoo’

Does by eating camels meat breaks ablution( wudoo ).

Praise be to Allaah.

The correct view is that the one who eats the meat of a camel – old or young, male or female, cooked or raw – has to do wudoo’. There are several reports which serve as evidence (daleel) for this:

The hadeeth of Jaabir: the Prophet (peace and blessings of Allaah be upon him) was asked, “Should I do wudoo’ after eating camel meat?” He said, “Yes.” The person said: “Should I do wudoo’ after eating mutton?” He said, “If you wish.” (Narrated by Muslim, 360).

The hadeeth of al-Baraa’: the Prophet (peace and blessings of Allaah be upon him) was asked about eating camel meat. He said, “Do wudoo’ after eating it.” He was asked about mutton, and he said, “Do not do wudoo’.” (Narrated by Abu Dawood, 184; al-Tirmidhi, 81. Classed as saheeh by Imaam Ahmad and Ishaaq ibn Raahawayh).

The view of those who do not regard it as obligatory to do wudoo’ after eating camel meat is based on several points, such as:

This ruling is mansookh (abrogated). Their evidence (daleel) is:

The hadeeth of Jaabir; the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating food that had been touched by fire. (Narrated by Abu Dawood, 192; al-Nisaa’i, 185).

But this does not refute the specific meaning of the hadeeth quoted above from Saheeh Muslim.

Moreover, there is no evidence here of anything being abrogated, because they asked whether they should do wudoo’ after eating mutton, and he said, “If you wish.”

If this hadeeth were abrogated, the ruling on mutton would also be abrogated. The fact that he said, “If you wish” indicates that these ahaadeeth came after the hadeeth of Jaabir.

In cases of abrogation there must be evidence that what is being abrogated came first chronologically, and there is no such evidence here.

Moreover, the hadeeth of abrogation is general in meaning, but this hadeeth (about camel meat) is more specific, and thus excludes (camel meat) from the general ruling.

The fact that he also asked about mutton makes it clear that the issue here is not whether the meat has been touched by fire; if that were the case then camel meat and mutton would be regarded in the same way.

(B) They also take their evidence from the hadeeth, “Wudoo’ has to do with what comes out, not what goes in.”

Response:

This hadeeth was narrated and classed as da’eef (weak) by al-Bayhaqi (1/116) and al-Daaraqutni (p. 55). It a weak hadeeth with three faults (‘ilal); for more information see al-Silsilah al-Da’eefah, 959.

Even if it were saheeh – for the sake of argument – it is general in meaning, and the hadeeth which says that wudoo’ is obligatory (after eating camel meat) is specific.

(C) Some of them said that what is meant by the phrase “do wudoo’ [perform ablution] after eating it” is to wash the hands and mouth, because camel meat has an unpleasant odour and is very greasy, unlike mutton!

Response:

This is unlikely, because the apparent meaning here is wudoo’ as prescribed in sharee’ah, not ablutions in a linguistic sense (i.e., merely washing one's hands and mouth). It is obligatory to interpret the terminology of sharee’ah in accordance with the meanings of sharee’ah.

(D) Some of them take as evidence a story that has no basis; the story in question may be summed up as follows:

The Prophet (peace and blessings of Allaah be upon him) was addressing the people one day, and one of them emitted an odour (i.e., passed wind), but he felt too shy to get up from among the people. He had also eaten camel meat, so the Messenger of Allaah (peace and blessings of Allaah be upon him) said, covering for him, “Whoever has eaten camel meat, let him do wudoo’.” So a group of people who had eaten camel meat got up and went and did wudoo’.

Response:

Shaykh al-Albaani (may Allaah have mercy on him) said:

This story has no basis anywhere in the books of Sunnah or elsewhere in the books of Fiqh and Tafseer, as far as I know.

(al-Silsilah al-Da’eefah, 3/268).

The correct view regarding this matter is that the ruling on doing wudoo’ after eating anything that has been touched by fire has been abrogated, but it is obligatory to do wudoo’ after eating camel meat.

Al-Nawawi said:

Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, Yahyaa ibn Yahyaa, Abu Bakr ibn al-Mundhir and Ibn Khuzaymah thought that it (eating camel meat) breaks wudoo’; this was also the view favoured by al-Haafiz Abu Bakr al-Bayhaqi. It was reported from the scholars of hadeeth and from a group of the Sahaabah.

They took as evidence the hadeeth of Jaabir ibn Samurah which was narrated by Muslim. Ahmad ibn Hanbal and Ishaaq ibn Raahawayh said: “It has been reported from the Messenger of Allaah (peace and blessings of Allaah be upon him) in these two saheeh hadeeths, the hadeeth of Jaabir and the hadeeth of al-Baraa’. This view has stronger evidence even though the majority follow the opposite.”

The majority responded to this with the hadeeth of Jaabir: the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating meat that had been touched by fire. But this hadeeth is general, whereas the hadeeth about doing wudoo’ after eating camel meat is specific, and a specific ruling takes precedence over a general one. (Sharh Muslim, 4/49).

Among modern scholars, Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Ibn ‘Uthaymeen and Shaykh al-Albaani also said this.

And Allaah knows best.

She did not know that madhiy invalidates wudoo’; should she repeat the prayers?

Does a woman sin if she has sexual thoughts before marriage? Is she sinful if something comes out of her, as she feels aroused by any small reason? Please answer my question quickly as I am really worried. I did not know that there is something called madhi, and I never renewed my wudu’ when it comes out.

Praise be to Allaah.

Firstly: 

A woman does not sin just because sexual thoughts cross her mind, so long as they are not accompanied by doing or looking at (anything haraam), or turn into resolve to do something. That is because of the reports which indicate that a person is forgiven for his or her thoughts. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for whatever crosses their mind so long as they do not speak of it or act upon it.” Narrated by al-Bukhaari (2528) and Muslim (127). 

Al-Nawawi (may Allaah have mercy on him) said, commenting on this hadeeth: A person’s thoughts, so long as he does not persist in them or dwell on them, are forgiven according to scholarly consensus, because he has no control over them occurring and there is no way that he can be free of all thoughts. End quote from al-Adhkaar (p. 345). 

And he said: The reason why what we have mentioned is forgiven is because it is difficult to avoid it; what is possible is to avoid persisting in it. Hence continuing to think of it and resolving to do it is haraam. 

Undoubtedly giving one’s mind free reign to continue thinking of these things may lead to one doing haraam things, in order to fulfil one’s desires, so a person may end up masturbating or looking at haraam images and so on. 

Hence you should stop thinking about these things and divert your thoughts from them, and occupy yourself with acts of worship and obedience to Allaah, and things that will benefit you in your religious and worldly affairs. 

See also the answer to question no. 20161.

 Secondly: 

Madhiy is usually emitted when desire is provoked. It is naajis and invalidates wudoo’, but its najaasah is light and it is sufficient to wash the private part and sprinkle the clothes with water in order to purify it. 

See the answer to questions no. 2458 and 99507. 

If madhiy is emitted due to a mere passing thought, then one is not sinning. 

Thirdly: 

If you were unaware of the ruling on madhiy and that it invalidates wudoo’, and you offered some prayers when it was present, then your prayers are valid according to the more correct view, because you were excused due to your not knowing. 

This also applies to one who is unaware of some of the things that invalidate wudoo’, such as one who is unaware that eating camel meat invalidates wudoo’, then he prays. His prayer is valid. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: based on this, if a person does not purify himself as required because the text has not reached him – such as if he eats camel meat and does not do wudoo’, then the texts reaches him and it becomes clear to him that wudoo’ is obligatory in this case, or he prays in a camel pen because the text has not reached him and has not become clear to him – does he have to repeat past prayers? There are two opinions concerning this, both of which were narrated from Ahmad.  

A similar case is if he touches his penis and prays, then he is told that it is obligatory to do wudoo’ after touching the penis. 

The correct view in all these cases is that it is not obligatory to repeat the prayers, because Allaah forgives mistakes and forgetfulness, and because He says (interpretation of the meaning): “And We never punish until We have sent a Messenger (to give warning)” [al-Isra’ 17:15]. If the command of the Messenger (peace and blessings of Allaah be upon him) concerning a specific matter has not reached a person, then the ruling that it is obligatory has not been proven to him. Hence when ‘Umar and ‘Ammaar became junub and ‘Umar did not pray whilst ‘Ammaar prayed after rolling in the dust, the Prophet (peace and blessings of Allaah be upon him) did not tell either of them to repeat the prayer. Similarly, when Abu Dharr became junub and did not pray for several days, he did not tell him to make up the prayers; and he did not tell the Sahaabah who ate until the white thread became distinct from the black to make up that fast; and he did not tell those who prayed facing Jerusalem before news of the abrogation to make up those prayers reached them. 

This also includes the woman who suffers from istihaadah (non-menstrual vaginal bleeding) who does not pray for a while, because she thinks that prayer is not obligatory for her. There are two views as to whether making up the prayers is obligatory for her, one of which is that she does not have to make them up, as was narrated from Maalik and others, because when the woman who suffered from istihaadah said to the Prophet (peace and blessings of Allaah be upon him): “I have been bleeding severely, heavily and awfully, and it prevented me from praying and fasting,” he told her what she had to do in the future, and he did not tell her to make up past prayers. End quote from Majmoo’ al-Fataawa (21/101). 

We ask Allaah to guide you, forgive you and protect you. 

And Allaah knows best.

Changing one’s clothes does not break wudoo’

I did a search on this site but could not find an answer to my question. My question is regarding wudu. If I change my dress do I break my wudu? Is there any difference in this rule between a woman and a man?

Praise be to Allaah.

Changing clothes does not break one’s wudoo’, if the person is in a state of tahaarah (purity) and does not do any of the things that break wudoo’. Men and women are the same in this regard. And Allaah knows best. 

The things that break wudoo’ are: 

1 – Any discharge from the front or back passage (urine, stools, wind, etc.), except for wind emitted from a woman’s front passage – that does not break wudoo’. 

2 – Emission of urine or stools from anywhere other than the urethra or anus. 

3 – Losing one’s mind, which may mean losing it altogether by losing one’s mental faculties, which is insanity, or by losing it temporarily for a certain length of time for some reason such as sleep, unconsciousness, intoxication, etc. 

4 – Touching one’s penis, because of the hadeeth of Basrah bint Safwaan, who heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever touches his penis, let him do wudoo’.” (narrated by Abu Dawood, al-Tahaarah, 154. al-Albaani said in Saheeh Sunan Abi Dawood, no. 166, it is saheeh). 

5 – Eating camel meat, because of the hadeeth of Jaabir ibn Samurah, who said that a man asked the Prophet (peace and blessings of Allaah be upon him), “Should we do wudoo’ after eating camel meat?” He said, “Yes.” (Narrated by Muslim, al-Hayd, 539). 

It should be noted that touching a woman’s body does not break one’s wudoo’, whether that is done with feelings of desire or otherwise, unless anything is emitted as a result of that touching. 

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 1, p. 219-250 

Fataawa al-Lajnah al-Daa’imah, vol. 5, p. 264.

Touching dogs and their saliva does not nullify wudoo’

does touching dogs and/or dogs' saliva nullify wudoo'?

Praise be to Allaah.

Touching dogs or their saliva does not nullify wudoo’ because if tahaarah is done according to the rules of sharee’ah, nothing can nullify it except things for which there is evidence in sharee’ah. There is no such evidence that touching dogs or their saliva have this effect. It was not mentioned by the scholars among the things that nullify wudoo’.

Ibn Qudaamah mentioned in al-Mughni (1/264) things that nullify wudoo’, and he did not mention touching dogs or their saliva. Then he said: “These are all the things that nullify tahaarah, and it cannot be nullified by anything else according to the view of the majority of scholars…”

But there is no doubt that dogs’ saliva is very dirty and extremely naajis (impure), and it can only be removed by washing seven times, one of them with earth. There is a difference between this and something which nullifies tahaarah. And Allaah knows best.

Wudoo’ is not invalidated by touching impure things

If a mother cleans her baby and touches something impure (najaasah), is her wudoo’ invalidated thereby?.

Praise be to Allaah.

The things that invalidate wudoo’ are well known, and are mentioned in the answer to question no. 14321.  Touching something impure is not one of them. But if a person touches something impure, it is not permissible for him to pray until he has washed it off. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: 

What is your opinion concerning a doctor whose work sometimes involves looking at the ‘awrah of the patient and touching it for the purpose of medical examination? Sometimes when doing surgery the doctor has to work in an environment that is filled with blood and urine. Is it obligatory to renew wudoo’ in this situation or is it better to do so? 

He replied: 

There is no sin in the (male) doctor touching a man’s ‘awrah in cases of necessity or touching it for the purpose of treatment, whether that is the ‘awrah at the front or the back. He may look at it or touch it in cases of necessity. Also it does not matter if he touches blood if he needs to during surgery, whether to remove it or to check on the state of the wound. But he should wash his hands afterwards to remove whatever has gotten onto them. Touching blood or urine does not invalidate wudoo’, but if he touches the ‘awrah, whether at the front or the back, his wudoo’ does become invalidated. But touching blood, urine or other impure substances does not invalidate wudoo’, rather he has to wash them off. 

Majmoo’ Fataawa Ibn Baaz, 6/20.

Does spotting affect the validity of prayer and fasting?

I have the problem of spotting that comes at times other than the regular monthly period, and this makes me confused as to whether my fasting and prayer are valid. What is the Islamic ruling on this?.

Praise be to Allaah.

Firstly: 

The spotting that comes at times other than the regular monthly period does not prevent one from praying and fasting, because Umm ‘Atiyyah (may Allah be pleased with her) said: “We did not regard yellowish and brownish discharge after tuhr (becoming pure) as being of any significance.” Narrated by al-Bukhaari (326) and Abu Dawood (307). Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

If a woman has become pure from her menses, what she sees after that of spotting is not regarded as menses. And these secretions are pure (taahir) so she does not have to wash them from her clothes. This is the view of Abu Haneefah and Ahmad, and it is one of the two views narrated from al-Shaafa’i, and it was classed as sound by al-Nawawi. 

This view was also favoured by Shaykh Ibn ‘Uthaymeen. May Allah have mercy upon them all. 

It says in al-Sharh al-Mumti’ (1/392): If these secretions result from intercourse, they are pure (taahir), because they are not the waste products of eating and drinking, so they are not urine, and the basic principle is that things are not impure (naajis) unless there is evidence to that effect. And because if a man has intercourse with his wife, he is not obliged to wash his penis or his clothes if anything gets onto them. End quote. 

See: al-Majmoo’ (1/406) and al-Mughni (2/88). 

And Allaah knows best.

She passes wind continually; does this mean she cannot go to the mosque?

Am I not allowed to pray in the mosque, because I suffer from constant emission of wind that does not have a smell? How often do I have to do wudoo' in order to offer obligatory and naafil prayers?.

Praise be to Allaah.

Firstly: 

Emission of wind invalidates wudoo', because of the report narrated by al-Bukhaari (135) from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No prayer will be accepted from one who is in a state of minor impurity until he does wudoo’.” A man from Hadramawt said: What is minor impurity, O Abu Hurayrah? He said: Breaking wind silently or loudly. 

Breaking wind is of two types: 

1.

Where there is a time when it stops, such as if it was coming out, then it stops for a while during which one can do wudoo' and pray. In this case, you have to do wudoo' and pray during the time when it stops. 

2.

Where it is continual and there is no time when it stops, rather it may come out at any time. In this case you should do wudoo' for every prayer after the time for that prayer begins, and pray the obligatory prayer and whatever naafil prayers you want with this wudoo’, and whatever wind comes out will not affect you, even if that is during prayer. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

If a person cannot remain in a state of purity for the length of the prayer, he should do wudoo' and pray, and it will not matter if anything comes out of him during the prayer, and this wudoo' will not be invalidated by that, according to the consensus of the imams. The most he has to do is do wudoo' for each prayer. End quote from Majmoo’ al-Fataawa, 21/221. 

It says in Fataawa al-Lajnah al-Daa’imah (5/411): 

The basic principle is that emission of wind invalidates wudoo', but if it comes out of a person constantly, he has to do wudoo' for each prayer when he wants to pray, then if it comes out of him whilst he is praying, it will not invalidate the prayer and he has to continue his prayer until he completes it, as a concession from Allah to His slaves and so as to relieve them of hardship, as Allah says (interpretation of the meaning): 

“Allaah intends for you ease”

[al-Baqarah 2:185] 

“and has not laid upon you in religion any hardship”

[al-Hajj 22:78]. 

End quote. 

Secondly: 

If what comes out has an unpleasant smell, it is not permissible for you to go to the mosque, because of the annoyance that this will cause to the worshippers and the angels. 

Al-Bukhaari (5452) and Muslim (564) narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (blessings and peace of Allah be upon him) said: “Whoever eats garlic or onions, let him keep away from us, or keep away from our mosque and stay in his house.” According to a version narrated by Muslim: “Whoever eats onions or garlic or leeks, let him not come near our mosque, for the angels are offended by the same things that offend the sons of Adam.” 

Muslim (567) narrated that ‘Umar (may Allah be pleased with him) said: O people, you eat two plants which I find to be nothing but repugnant, this onion and garlic. I remember the Messenger of Allaah (blessings and peace of Allah be upon him), if he noticed their smell coming from a man in the mosque, he would issue orders that he taken out to al-Baqee’. Whoever eats them, let him cook them to death.” 

This indicates that it is obligatory to keep the mosque free of offensive odours and to prevent the one who has such an odour from coming to the mosque or staying in it. 

It says in Kashshaaf al-Qinaa’ (2/365): It is Sunnah to protect every mosque from all kinds of dirt, filth, mucus, nail clippings and hair removed by clipping the moustache, shaving the head or plucking the armpits, because the mosques were not built for that. It is also Sunnah to protect it from offensive smells such as onion, garlic, leeks and similar things, even if there is no one in the mosque, because the Prophet (blessings and peace of Allah be upon him) said: “the angels are offended by the same things that offend the sons of Adam.” (Narrated by Ibn Maajah); and he said: “Whoever eats from these two plants, let him not come near our place of prayer.” and according to another report: “…let him not come near our mosques.” Narrated by al-Tirmidhi who said: It is hasan saheeh. 

If a person who has eaten that – i.e., one who has an offensive smell of garlic and onions and the like – enters the mosque, it is strongly recommended to remove him, so as to remove the offensive thing. 

By analogy, this also applies to one who passes wind from his backside in the mosque, because that annoys others with the smell. So it is Sunnah to protect the mosque from that and to make him leave for that reason. End quote. 

But if the wind has no offensive smell, there is no reason why you should not enter the mosque and sit there. Imam al-Bukhaari (may Allah have mercy on him) said in his Saheeh: Chapter on breaking wudoo’ whilst in the Mosque. 

Ibn Rajab (may Allah have mercy on him) said in Fath al-Baari: 

What he (meaning al-Bukhaari) meant was that it is permissible to deliberately break one’s wudoo’ (pass wind) in the mosque because the Prophet (blessings and peace of Allah be upon him) mentioned it and did not forbid it, rather he stated that it interrupts the prayer of the angels. 

Al-Hasan, ‘Ata’ and Ishaaq stated that there is a concession allowing deliberately breaking wudoo’ in the mosque. 

It was stated above that it is permissible to sleep in the mosque in the case of necessity, and there is no difference of opinion on this point. That includes the sleep of the person who is observing i’tikaaf, because it is essential to the validity of his i’tikaaf, and it is also permissible in cases other than cases of necessity according to the majority, and it is most likely that one may pass wind whilst sleeping. So if it were not allowed to pass wind in the mosque, it would not be allowed to sleep in the mosque in any situation, but this is contrary to the texts and to scholarly consensus. End quote. 

And Allah knows best.

online

Its the responsibility of every Moslem in learning quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then begin to see the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know truth core of Islam and why koran was reviled for it we should gain the ability of the Good Book with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the information of Quran tafseer and one inquiry that we all needs to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the inquiry remains the exact same that reasons why we are here in the world but if yes then whom we have to reply is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us connect hands to full fill our responsibility. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

The benefits of circumcision outweigh the pain

First I would like to thank you for operating such a service over the internet. I live in a relatively isolated part of the U.K and have had no joy from trying to get an answer to my query from the main Mosque in the U.K (Regents Pk. Mosque).
I am a Muslim happily married to an English lady. We have a 9 month old baby boy. The time has come for me to decide whether or not he should have circumcision performed. I have read your previous replies about circumcision, from which I got my first answer that circumcision is 'Sunnah' and not farz. On a medical point of view I know that it is very hygienic if a person has circumcision and those without can experience infections etc. in later life. But this cannot be used as justification because it can be also argued that a persons appendices or toneless should be removed at birth because of the chance of them causing a problem in later life. My reasons of yes 'it is Islamic to have circumcision' are sometimes outweighed by 'why should I cause a young 9 month old baby pain'.What in your mind are the implications of not having cicumcision performed on my son for the sole reason that I will be causing a small defenseless boy pain like he has not experienced before?. How does Allah justify such pain?
I know that you are busy and you can't always reply to questions, but please put my question in a que if neccesary, but please do reply because I need to make a decision before it is too late for a safe operation to be conducted. Salam

Praise be to Allaah.

Yes, there are benefits of circumcision insofar as it is part of the sunan (ways) of the Prophets and is part of the sunan al-fitrah (acts that befit the natural state of man). It is cleaner and healthier in terms of urination and intercourse, and prevents infection, etc. These and other benefits far outweigh the pain caused, which is less for infants than for adults.

Moreover, a number of the scholars have said that circumcision is obligatory for males. Ibn Qudaamah (may Allaah have mercy on him) said in his book al-Mughni: “Circumcision is an obligation for men and an honour, not an obligation, for women.” This is the opinion of a number of scholars. Ahmad said: “It is more of an obligation for men, because if a man is not circumcised, this piece of skin will be dangling down over the head of the penis and it will be too difficult to clean left-over urine properly.” It is not so strict in the case of women. Abu ‘Abd-Allaah said: “Ibn ‘Abbaas used to be very strict in this matter, and it is reported that he said that no Hajj or salaah would be accepted, i.e., from the one who is not circumcised.” Al-Hasan was more lenient; he said: “If a person enters Islam, it is not essential for him to be circumcised.” And he said: “Black and white people embraced Islam, but not one of them was checked or forced to get circumcised.”

The evidence that it is obligatory is the fact that covering the ‘awrah (private parts) is obligatory, so if circumcision were not obligatory, it would not be permissible for the one who wants to be circumcised to uncover his ‘awrah for this purpose. Circumcision is one of the signs of a Muslim, and like the other signs, it is obligatory. If an adult male embraces Islam and is afraid that circumcision would be harmful for him, then he is excused, because a person may be excused from ghusl, wudoo’, etc., if he fears that they may be harmful for him, so it is more so in the case of circumcision. If a person is confident that it will not be harmful, then he has to do it. Hanbal said: “I asked Abu ‘Abd-Allaah about the Dhimmi (non-Muslim under Islamic rule) who embraces Islam: did he think that he should be circumcised? He said: ‘There is no alternative to that (i.e. he has to).’ I asked: what if he or she is advanced in age? He said: ‘It is better for him to be circumcised, because of the hadeeth: “Ibraaheem was circumcised when he was eighty years old,” and Allaah says (interpretation of the meaning): “… it is the religion of your father Ibraaheem…” [al-Hajj 22:78]’”

So our advice to you is to go ahead and have your son circumcised by someone who is skilled and experienced. The Prophet (peace and blessings of Allaah be upon him) said: “Five things are part of the fitrah: circumcision, removing the pubic hair, trimming the moustache, cutting the nails, and plucking the armpit hair.” (Reported by al-Bukhaari, 5441)

May Allaah help us and you to do good.

Ruling on shaving the moustache

Some Brothers of mine growing the beard but there are shaving there mustaches. There are saying, that Omar, may Allah be pleased with him, did this and so it is good to do it. I read some answers on your website regarding the trimming of the mustaches, but it is permissible to shave it.

Praise be to Allaah.

The scholars differed concerning the mustahabb Sunnah regarding the moustache, and there are two views: 

1-

The first view is that it is Sunnah to shave it off altogether. This is the view of the Hanafis and Hanbalis. They quoted as evidence the apparent meaning of the words of the Prophet (peace and blessings of Allaah be upon him) that were narrated concerning this, such as “Trim the moustache” [narrated by al-Bukhaari (5892) and Muslim (259)] and other similar reports in al-Bukhaari and Muslim. 

Al-Tahhaawi said in Sharh Ma’aani al-Athaar (4/230): 

Shaving is better than trimming. This is the view of Abu Haneefah, Abu Yoosuf and Muhammad (may Allaah have mercy on them). End quote. 

Ibn ‘Aabideen narrated in Radd al-Muhtaar (2/550) that later scholars preferred to trim it and said: 

The (Hanafi) view according to some later scholars among our Shaykhs is that it should be trimmed. It says in al-Badaa’i’: This is the correct view. End quote. 

2-

The second view is that the Sunnah is to trim the moustache, and that shaving it is makrooh. This is the view of the Maalikis and Shaafa’is. Imam Maalik (may Allaah have mercy on him) was very strict concerning that. 

They quoted the following as evidence: 

(i)

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: "The fitrah is five things: circumcision, shaving the pubes, trimming the moustache, trimming the nails and plucking the armpit hairs." Narrated by al-Bukhaari (5891) and Muslim (257). 

(ii)

It was narrated that al-Mugheerah ibn Shu’bah (may Allaah be pleased with him) said: My moustache grew too long and the Prophet (peace and blessings of Allaah be upon him) trimmed it for me on a siwaak.” Narrated by Abu Dawood (188); classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Al-Bayhaqi narrated in al-Sunan al-Kubra (1/151) with his isnaad that ‘Abd al-‘Azeez ibn ‘Abd-Allaah al-Uwaysi said: Maalik ibn Anas mentioned that some people shave their moustaches, and he said: The one who does that should be beaten. The hadeeth of the Prophet (peace and blessings of Allaah be upon him) about the moustache does not speak of shaving, rather it should be trimmed just enough to let the edge of the lips and the mouth show.  

Maalik ibn Anas said: Shaving the moustache is a bid’ah (innovation) that has appeared among the people. End quote. 

Abu’l-Waleed al-Baaji said in al-Muntaqa Sharh al-Muwatta’ (7/266): 

Ibn ‘Abd al-Hakam narrated from Maalik: Trimming the moustache does not mean shaving it. I think that the one who shaves his moustache should be disciplined. Ashhab ibn Maalik narrated: Shaving it is a bid’ah (innovation). 

Maalik (may Allaah have mercy on him) said: It was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that when he was upset by something, he would twist his moustache. If it was shaved off, there would be nothing to twist. End quote. See al-Tamheed (21/62-68). 

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/34-341): 

The guideline on trimming the moustache is that it should be trimmed so that the edge of the lip can be seen, but it should not be shaved off completely. This is our view. End quote. 

In Nihaayat al-Muhtaaj by al-Ramli (8/148), who is one of the Shaafa’i imams, it says: It is makrooh to shave the moustache. End quote.  

This opinion was also narrated from a number of the salaf. 

Al-Bayhaqi narrated in al-Sunan al-Kubra (1/151) with his isnaad that Shurahbeel ibn Muslim al-Khawlaani said: I saw five of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) trimming their moustaches and letting their beards grow and dyeing them with saffron: Abu Umaamah al-Baahili, ‘Abd-Allaah ibn Bisr, ‘Utbah ibn ‘Abd al-Sulami, al-Hajjaaj ibn ‘Aamir al-Thamaali and al-Miqdaam ibn Ma’di Yakrib al-Kindi. They used to trim their moustaches to the edge of the lip.  

They responded to the evidence quoted in favour of the first view in two ways: 

1 – What is meant by trimming is trimming the edge of the hair which grows over the lip, not shaving off the hair completely, based on the evidence of the reports which mention trimming only. 

Abu’l-Waleed al-Baaji said in al-Muntaqa Sharh al-Muwatta’ (7/266): 

Ibn al-Qaasim narrated from Maalik that the explanation of the hadeeth of the Prophet (peace and blessings of Allaah be upon him) about trimming the moustache is that it is to be trimmed enough to let the red part of the lips show and the edges of the mouth. end quote. 

Al-Nawawi said in al-Majmoo’ (1/340): 

These reports – i.e. the reports which speak of trimming the moustache – are understood by us to mean trimming it to the edge of the lips, not shaving it off completely. End quote. 

2 – Trimming does not mean removing it altogether, rather it means removing part of it. 

The more correct view – and Allaah knows best – is the second one, which is that the Sunnah is to trim the moustache and not to shave it. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (11/Baab al-Siwaak wa Sunan al-Fitrah/question no. 54): 

The best is to trim the moustache as is the Sunnah. As for shaving it, that is not Sunnah. The analogy drawn by some of them, that it is prescribed to shave it as the head is shaved in Hajj is an analogy when a clear text states something else, so this analogy does not carry any weight. Hence Maalik said concerning shaving the moustache: It is an innovation that has appeared among the people, but we should not turn away from what is mentioned in the Sunnah, because following it is guidance, righteousness, happiness and success. End quote. 

The Standing Committee for Issuing Fatwas was asked: In a number of ahaadeeth it says “trim the moustache”. Is shaving different from trimming? Some people trim the first part of the moustache that is closest to the upper lip, and they leave the hair of the moustache, so they trim nearly half of the moustache and leave the rest. Is this what is meant? Or does trimming the moustache mean shaving off all of it? Please advise me of the manner in which the moustache should be trimmed. 

They replied: 

The saheeh ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him) indicate that it is prescribed to trim the moustache. For example, the Prophet (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the mushrikeen.” (Agreed upon). And he (peace and blessings of Allaah be upon him) said: “Trim the moustache and let the beard grow; be different from the Magians,” and in some versions it says: “Trim the moustache.” Trimming means cutting it very short. The one who cuts his moustache very short so that the upper lip is visible or trims it is not to blame, because the ahaadeeth mention two things, but it is not permissible to leave the edges of the moustache, rather the whole moustache should be trimmed or cut, in accordance with the Sunnah. End quote.  

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah al-Daa’imah (5/149). 

Al-Tabari and al-Qaadi ‘Iyaad favoured the view that both are permissible: shaving and trimming; al-Haafiz Ibn Hajar also inclined towards this view in Fath al-Baari (10/347). 

See: al-Mawsoo’ah al-Fiqhiyyah (25/320). 

And Allaah knows best.

The time for circumcision

When should circumcision be done? At adolescence or when the child is small?.

Praise be to Allaah.

It is better for circumcision to be done when the child is small, because that is kinder to the child, and so that the child may grow up in a perfect form. 

Al-Nawawi said: 

It is mustahabb for the child’s guardian to have him circumcised when he is small, because that is kinder to him. 

Al-Majmoo’, 1/351. 

Al-Bayhaqi (8/324) narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘aqeeqah for al-Hasan and al-Husayn, and he circumcised them when they were seven days old.  

The isnaad of this hadeeth is da’eef (weak). See Irwa’ al-Ghaleel, 4/383 

Hence Imam Ahmad was asked about the time of circumcision, and he said, We have not heard anything about that. 

Ibn al-Mundhir said: 

There is no report that may be referred to concerning the time of circumcision, and no Sunnah to be followed. 

With regard to the time when it becomes obligatory: 

Some of the scholars were of the view that it is not obligatory until after puberty, because the duties of sharee’ah are not obligatory until one reaches puberty. 

Al-Nawawi said: 

Our companions said: The time when circumcision becomes obligatory is after puberty. 

Al-Majmoo’, 1/351 

Ibn al-Qayyim (may Allaah have mercy on him) favoured the view that it is obligatory before puberty, so that the child will reach puberty in a circumcised state, but the obligation here is upon the guardian, not the child. 

Ibn al-Qayyim said: 

In my view it is obligatory for the guardian to circumcise the child before puberty, so that he will grow up in a circumcised state, because the duty can only be done in this manner… The Prophet (peace and blessings of Allaah be upon him) enjoined fathers to tell their children to pray when they are seven and to smack them if they do not pray when they are ten, so what justification can there be for not circumcising them until after they have reached puberty? 

Shaykh al-Islam Ibn Taymiyah said: 

With regard to circumcision, whenever he wants he can be circumcised, but if he is approaching the age of puberty he should be circumcised as the  Arabs used to do, to make sure he does not reach puberty when he is not circumcised. 

Al-Fataawa al-Kubra, 1/275.

Ruling on circumcision for one who has become Muslim

What is the ruling on circumcision for a new Muslim, and when should he get circumcised?.

Praise be to Allaah.

Circumcision for the new Muslim is obligatory, as it is for one is born Muslim, and he has to get circumcised when he becomes Muslim, but if delaying it could serve some interest, such as avoiding putting him off Islam, because Islam not yet established in his heart, there is nothing wrong with that, because the evil that results from delaying circumcision is less serious than the evil that results from his apostasy from Islam after becoming Muslim. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) 

Removing armpit hairs with the help of another person

Is it allowed to get one's armpit hairs to be removed by another lady using wax?.

Praise be to Allaah.

Firstly: 

Allaah has prescribed for His Prophet (peace and blessings of Allaah be upon him) and his ummah the Sunan al-Fitrah (practices that are in accordance with the natural inclinations of man). These are mentioned in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Ten things are part of the fitrah: cutting the moustache, letting the beard grow, using siwaak (tooth-stick), snuffing up water into the nose, cutting the nails, washing the finger-joints, plucking the armpit hairs, shaving the pubes and washing the private parts after relieving oneself.” Zakariya said: Mus’ab said: I have forgotten the tenth but I think it was rinsing the mouth. 

Narrated by Muslim, 261. 

The Prophet (peace and blessings of Allaah be upon him) set a time limit with regard to some of these sunnahs, stating that they should not be left for more than forty days, as narrated in the hadeeth of Anas (may Allaah be pleased with him) who said: A time limit was set for us with regard to cutting the moustache, clipping the nails, plucking the armpit hairs and shaving the pubes – we were not to leave these for more than forty days. 

(Narrated by Muslim, 258) 

Secondly: 

It is not permissible for a man to look at the ‘awrah of another man or for a woman to look at the ‘awrah of another woman. 

It was narrated that Abu Sa’eed al-Khudri said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No man should look at the ‘awrah of another man and no woman should look at the ‘awrah of another woman. No man should be with another man under one cover and no woman should be with another woman under one cover.” 

Narrated by Muslim, 338. 

Al-Nawawi said: 

This indicates that it is haraam for a man to look at the ‘awrah of another man and for a woman to look at the ‘awrah of another woman. There is no dispute among the scholars on this point. Similarly it is haraam, according to scholarly consensus, for a man to look at the ‘awrah of a woman and for a woman to look at the ‘awrah of a man. The Prophet (peace and blessings of Allaah be upon him) warned against a man looking at the ‘awrah of another man and woman looking at the ‘awrah of another woman, and this is more applicable in the case of a man looking at the ‘awrah of a woman and vice versa.  

An exception is made in the case of a married couple, each of whom may look at the ‘awrah of the other. In the case of mahrams, it is permissible for them to look at one another from above the navel and below the knee. All that we have said about looking being forbidden applies when there is no need to do so, and what we have said about it being permissible (among mahrams) applies when there is no desire involved. 

See Fath al-Baari, 9/339 

Thirdly: 

It is permissible for a woman to remove the armpit hair of another woman, because the armpit of a woman is not ‘awrah to another woman, so long as there is no risk of fitnah and so long as there is the certainty that she will not describe the body of the woman she has seen to her husband or any other man or to any other woman.  

See Tafseer Ibn Katheer, 3/258. 

Fourthly: 

With regard to using wax instead of plucking, this is permissible, The Standing Committee was asked: is it permissible for a man to use wax to remove hair such as armpit and pubic hair? 

They replied: 

Yes, it is permissible to use that to remove armpit and pubic hair. 

Fatawa al-Lajnah al-Daa’imah, 5/171 

And Allaah knows best.

Ruling on letting nails grow long

What is the ruling on those who let all or some of their nails grow long?

Praise be to Allaah.

Letting the nails grow long is makrooh, if not haraam, because the Prophet (peace and blessings of Allaah be upon him) set a time limit for cutting the nails, and said that they should not be left for more than forty days. (Narrated by Muslim in al-Tahaarah, 258).

 It is strange that those who claim to be civilized leave their nails to grow even though they trap dirt and make a person look like an animal. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Use whatever causes blood to flow, and eat the animals if the name of Allaah is mentioned on slaughtering them. Do not slaughter with teeth or fingernails and I will tell you why: it is because teeth are bones (i.e., cannot cut properly) and fingernails are the tools used by the Ethiopians (whom we should not imitate for they are infidels).” (Narrated by al-Bukhaari in al-Sharikah, 3507; Muslim in al-Adaahi, 1968). This refers to the fact that they used to use their fingernails as knives to slaughter animals and cut the meat, etc. This is the way of those who resemble animals.

What is the ruling on neglecting the Sunan al-Fitrah, and does that have any effect on tahaarah (purity)?

I have noted that some worshippers let their nails grow long and they are filled with dirt. Is this befitting for a Muslim? Is their wudoo’ valid? Is there a specified time limit for cutting the nails, or for doing other things that are Sunan al-Fitrah (specific sunnahs connected to the natural disposition of man)?

Praise be to Allaah.

The nails must be cut within forty days (of the last cutting), because the Messenger of Allaah (peace and blessings of Allaah be upon him) specified a time limit within which people should cut their nails, shave their pubic hair, pluck their armpit hair and trim their moustaches, and not leave it for more than forty days. This was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). Anas (may Allaah be pleased with him), who was the servant of the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He set a time for us to trim our moustaches, cut our nails, pluck our armpit hair and shave our pubic hair; we were not to leave that for more than forty days.” Narrated by Imaam Muslim in al-Saheeh (258). It was also narrated by Imaam Ahmad (11823) and by al-Nasaa’i (14) and a group with the wording: “The Messenger of Allaah (peace and blessings of Allaah be upon him) set a time limit for us, we were not to neglect our nails and moustaches, and shaving the pubic hair and plucking the armpit hair beyond forty days.” Both men and women must pay attention to this matter and not leave the nails, moustache, pubic hair or armpit hair for more than forty days. Wudoo’ is valid and is not affected by whatever dirt is under the fingernails, because it is a small amount and may be forgiven. 

Wearing false eyelashes and nails

Is wearing false nails and eyelashes permissible or not?

Praise be to Allaah.

It is not permissible to wear false eyelashes because this comes under the ruling on wearing hair extensions. Wearing false nails that are long and look like the claws of wild animals is something that has come to us from the kuffaar; our sharee’ah enjoins us to cut our nails and not let them grow long, so why would we want to go against our sharee’ah? We ask Allaah to guide us.

Ruling on burying nails, cutting them at night and saying Bismillaah over them

some ppl tell me that cutting nails at nighttime is not allowed, and also i'v been taught that we have to spit and say bismillah on the nail or hair 3 times before throwing it in the garbage,...so that shaytan will not be able to take it or use it...

Praise be to Allaah.

There is no basis for saying that cutting the nails at night is haraam; rather a person may cut his nails whenever he wants, at any time of day or night. 

Similarly, there is no basis for saying that one must say Bismillaah three times over nails or hair before throwing them away, otherwise the Shaytaan will use them. It is also not correct to say that they must be buried; a hadeeth was narrated concerning that which is da’eef jiddan (very weak). It is permissible to throw them in the garbage or down the drain, or to bury them. If a person fears that they may fall into the hands of those who practise sihr (witchcraft) then he should dispose of them in a place where they will not be able to get hold of them. And Allaah knows best.

What should he start with when clipping his nails?

What side of the body should one start when clipping the nails?.

Praise be to Allaah.

Clipping the nails is one of the Sunan al-Fitrah, as is indicated by the saheeh ahaadeeth, and it is mustahabb to start on the right, because it is proven in Saheeh al-Bukhaari (163) that ‘Aa’ishah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) used to like to start on the right when putting on shoes, combing his hair, purifying himself and in all his affairs. 

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/339): There is scholarly consensus that clipping the nails is Sunnah, and that applies equally to men and women, and to the hands and feet. It is mustahabb to start with the right hand, then the left, then the right foot then the left. End quote. 

And he (may Allaah have mercy on him) said in Sharh Saheeh Muslim (3/149): It is mustahabb to start with the hands before the feet, and to start with the forefinger of the right hand, then the middle finger, then the ring finger, then the pinkie finger, then the thumbs, then to move to the left hand and start with the pinkie finger then the ring finger, until all the fingers are done, then to move to the right foot and start with the smallest toe on the right foot and end with the smallest toe on the left foot. And Allaah knows best. End quote. 

The Hanbalis mentioned a different sequence of fingers when clipping the nails, but no saheeh report has been narrated from the Prophet (peace and blessings of Allaah be upon him) concerning this matter. 

Al-‘Iraaqi (may Allaah have mercy on him) said in Tarh al-Tathreeb (2/77): There is no proven hadeeth which may be followed with regard to how to clip the nails. End quote. 

Ibn Hajar said in Fath al-Baari (10/345): 

There is no proven hadeeth about the order of fingers when cutting the nails. … Ibn Daqeeq al-Eid rejected the order mentioned by al-Ghazaali and those who followed him, and he said: There is no basis for any of that, and to suggest that it is mustahabb when there is no evidence for that is abhorrent in my view. If anyone were to suggest that it is mustahabb to start with the right forefinger because of its honourable status, there is no basis for the rest of this sequence. Yes there is a basis for starting with the right hand and the right foot, which is “he liked to start on the right.” End quote. 

And Allaah knows best.

Nine great benefits of reciting Holy Quran

·  Reading Quran and reflecting over the Noble Quran fulfils an Islamic duty.

·  learn holy quran will be a proof for us on the Day of Judgment.

·  The Noble koran online will intercede for us on the Day of Judgment.

·  Your status in this life will be raised.

·  You will be from the best of the people.

·  There are ten rewards for each letter you recite from the Noble Qur'an.

·  The reciters of the Noble Qur'an will be in the company of the noble and obedient angels.

·  Your position in Paradise is determined by the amount of Noble Qur'an you memorize in this life!

·  The Noble Qur'an will lead you to Paradise!

Zakaat al-fitr on behalf of a wife who has been given a revocable divorce (first or second talaaq)

There is a woman whose husband has divorced her once. Does he have to pay zakaat al-fitr on her behalf?.

Praise be to Allaah.

Firstly: 

Zakaat al-fitr is required from a man on his own behalf and on behalf of those on whom he is obliged to spend, such as his wife, child and so on, because of the report narrated by al-Daaraqutni and al-Bayhaqi from Ibn ‘Umar (may Allaah be pleased with him), that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Pay zakaat al-fitr on behalf of those whom you support.” But this is a da’eef (weak) hadeeth, which was classed as such by al-Daaraqutni, al-Bayhaqi, al-Nawawi, Ibn Hajar and others. 

See: al-Majmoo’ (6/113) and Talkhees al-Habeer (2/771). 

The scholars of the Standing Committee for Issuing Fatwas said: Zakaah al-fitr must be paid on behalf of oneself and everyone on whom one is obliged to spend, including one's wife, because he is obliged to spend on her. End quote. 

Fataawa al-Lajnah al-Daa’imah li’l-Ifta (9/367). 

Secondly: 

If a woman has been given a revocable divorce, then she comes under the same rulings as a wife; she is entitled to the same maintenance and accommodation, so long as her ‘iddah has not yet ended. Payment of zakaat al-fitr is connected to spending; so long as the husband is obliged to spend on the wife who has been given a revocable divorce, then he also has to pay zakaat al-fitr on her behalf. 

Al-Nawawi said in al-Majmoo’ (6/74): Our companions said: He has to pay zakaat al-fitr on behalf of his revocably divorced wife just as he has to spend on her. End quote. 

Ibn Yoosuf al-Mawaaq, who is one of the Maalikis, said in al-Taaj wa’l-Ikleel (3/265): If he divorces a wife with whom he has consummated the marriage, giving her a revocable divorce, then he is obliged to spend on her and give zakaat al-fitr on her behalf. End quote. 

Some scholars are of the view that the husband does not have to give zakaat al-fitr on behalf of his wife, rather it a duty that she must fulfil herself. This is the view of Imam Abu Haneefah (may Allaah have mercy on him) and was favoured by Shaykh Ibn ‘Uthaymeen. See the answer to question no. 99353. 

The husband should do that which is on the safe side and discharge his duty by paying zakaat al-fitr on behalf of the wife to whom he has given a revocable divorce, especially as zakaat al-fitr is a small amount and it is not usually difficult for the husband to pay it. 

And Allaah knows best.

Should we pay zakaah on valuable things found in an animal’s stomach?

If something valuable is found in an animal’s stomach, should we pay zakaah on it if there is no intention of selling it?

Praise be to Allaah. 

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

 If it is not gold or silver, there is no zakaah to be paid on it. And Allaah knows best. 

Zakaah on an employee’s salary

I am an employee with a monthly salary of 2000 Saudi riyals. My family are all dependent on me and I pay all their expenses from my salary. I have a wife, daughter, father and brothers and sisters on whom I spend. 
But my question is, how can I pay the zakaah on my wealth when my only source of income is this salary, and all of my salary is spent on my family? So when should I pay may zakaah? Some people say that a salary is like agricultural crops, and one should not wait until one full year has passed before paying it. So when does zakaah become obligatory upon my salary?

Praise be to Allaah.

If a person has a monthly salary and he spends all of it and has nothing left, so that at the end of the month he has spent all his money, then he does not have to pay zakaah, because for zakaah to be obligatory, one full year must have passed (i.e., one full year from the date of his taking possession of the nisaab, the minimum amount of wealth on which zakaah is due). On this basis, you do not have to pay zakaah, unless you save some of your wealth and that amount reaches the nisaab (threshold or minimum amount), and one year has passed. 

With regard to the person who told you that the zakaah on a salary is like the zakaah on agricultural crops and you do not have to wait until one full year has passed before paying it, what he said is not correct. 

As most people work for a salary, we think that it is a good idea to describe how zakaah is to be paid on salaries.

 Zakaah on the salary of an employee: 

The employee with a salary will find himself in one of the following two situations:

1 – Either he spends all of it and does not save anything, in which case he is not obliged to pay zakaah, as in the case of the person who asked this question;

 2 – Or he will save some of it, sometimes more and sometimes less. So how is zakaah to be reckoned in this case?

 The answer is: if he insists on having all his rights and on not giving any charity to those who deserve it apart from what he is obliged to give, then he should make a schedule of his earnings and write down every amount and the date on which he took possession of it. Then he should pay zakaah for each amount separately when one year has passed from the date on which he took possession of it.

 But if he wants an easier method, and wants to be more generous and give precedence to the poor and others who are entitled to zakaah over himself, then he can pay zakaah on all the money he possesses when one year has passed from the date when his wealth first reached the nisaab. This will bring a greater reward and raise him higher in status; it is easier for him and is more generous towards the poor and needy and others who are entitled to zakaah. Whatever extra amount he may pay will be regarded as a “down payment” on the zakaah for any wealth for which one year has not yet passed.

 (From Fataawa al-Lajnah al-Daa’imah, 9/280).

 For example: a man takes his salary for Muharram, and saves one thousand riyals of it. Then he does likewise in Safar and the remaining months. When Muharram comes in the following year, he looks at all that he has and pays zakaah based on that.

 And Allaah knows best.