Fataawaa An-Naseehah Concise Rulings on Issues of the Deen

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

by Ustadh AbdulGhani Jumat

Compiled and Annotated by Deen Communications Limited

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

LAGOS

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Printed in: Ramadaan, 1441 AH/May, 2020

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

First Edition, 1441 AH/2020 CE © Copyright 2020 Deen Communications Limited All Rights Reserved. No part of this book may be reproduced in any language, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the express permission of the copyright owner.

Published by: Deen Communications Limited P. O. Box 13354, Ikeja, Lagos. Tel: +2348033072317 +2348039535129, +2348033272396, +2348033451377 +234809535129 E-mail: [email protected] Website: www.dclng.com

Published in: Ramadaan, 1441 AH/May, 2020

General Editor: AbdurRaheem AbdusSalaam Editor-in-Chief: Sulaiman Fulani

Computerised typesetting, designing and proof reading carried out at DEEN COMMUNICATIONS LIMITED.

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

Preface

All Praise is to Allaah, we praise Him, seek His help and His forgiveness. We seek refuge with Allaah from the evils of our souls and evils of our deeds. One whom Allaah guides none can lead him astray, and one whom He misguides, none can guide him. We bear witness that no deserves to worshipped but Allaah, and We bear witness that Muhammad is His servant and His messenger.

ِ ﻦ ِِ ِ أ ََﻳـﱡﻬ ﺎاﻟﱠﺬﻳَ آ ﻣَُﻨﻮا ُاﺗـﱠﻘاﻮ اﻪ ﱠﻠﻟَ َﺣ ﱠﻖ ُﺗـَﻘﺎﺗﻪ َوَﻻ َﲤُﻮﺗُ ﱠﻦ إِﱠﻻ َو ْأَﻧـﺘُْﻢ ُﻣ ْﺴﻠ ُﻤ َﻮن “O you who believe! Fear Allaahas He should be feared,and die not except in a state of Islaam.” (Aali Imraan: 102)

ﱠ ِ ِ ِ ٍ ِ ِ ِ ِ َ� أَﻳﱡـَﻬﺎ اﻟﻨ ُﱠﺎس اﱠﺗـُﻘﻮا َرﺑﱠ ُﻜ ُﻢ اﻟﺬي َﺧﻠََﻘ ُﻜ ْﻢ ﻣ ْﻦ َﻧـْﻔ ٍﺲ َواﺣ َﺪة َوَﺧﻠَ َﻖ ﻣْﻨـَﻬﺎ َزْوَﺟَﻬﺎ َوﺑَ ﱠﺚ ﻣْﻨـُﻬ َﻤﺎ ِرَﺟ ًﺎﻻ َﻛﺜﲑًا َوﻧ َﺴﺎءً ِ ِو ﱠ ِ ﱠـاﻘُﻮا ﻪﻠ ﻟﱠَاﻟﱠﺬيﺗَﺴَ ءﺎَﻟُﻮنَ ﺑ ِﻪ ﻷَاْرََْﺣمﺎَإ ِن ا ﻪ ﱠﻠﻟَ َﻛ َﺎن َﻋﻠَْﻴ ُﻜ ْﻢ َرﻗﻴﺒًﺎ “O mankind! Be dutiful to your Lord, Who created you from a single person (Aadam), and from him (Aadam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an All-Watcher over you.” (an-Nisaa’: 1)

ِ ﻦ ِ ِ ِ أ ََﻳـﱡﻬ ﺎاﻟﱠﺬﻳَ آ ﻣَُﻨﻮا ُاﺗـﱠﻘاﻮ اﻪ ﱠﻠﻟَ َوﻗُﻮﻟُﻮا َﻗـْﻮًﻻ َﺳﺪﻳ ًﺪا (70) ﻳُ ْﺼﻠ ْﺢ ﻟَ ُﻜ ْﻢ ْأَﻋ َﻤﺎﻟَ ُﻜ ْﻢ َوﻳَـﻐْﻔْﺮ ﻟَ ُﻜ ْﻢ ذُﻧُﻮﺑَ ُﻜ ْﻢ ِ ِ َﻣْﻦ ﻳ ُﻄِﻊ ا ﻪ ﱠﻠﻟَ َوَر ُﺳﻮﻟَﻪُ َﻓـَﻘ ْﺪ ﻓَ َﺎز َﻓـْﻮًزا َﻋﻈ ًﻴﻤﺎ “O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger he has indeed achieved a great achievement (i.e. he will be saved from the Hell- fire and made to enter Paradise).” (al-Ahzaab: 70-71) Ammaa ba'd (After that): Certainly, the most truthful speech is the Word of Allaah and the best guidance is the guidance of Muhammad and the worst of affairs are the newly-invented matters in the Deen. Every newly-invented matter is an innovation and every innovation is going astray and every going astray is in the fire.

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

This book, Fataawah an-Naseehah, Concise Rulings on Issues of the Deen, is a collection of questions put to Ustadh AbdulGhani Jumat via social media platforms and collated and arranged by the DCL Special Projects Team. Most of the questions relate to contemporary issues of Fiqh Muslims encounter in their daily lives hence the need for this compilation to provide them a ready reference. The book contains about 270 questions which have been arranged under 12 distinct sections and 36 sub-headings all numbered and cross-referenced where necessary for ease of reference. For the purpose of brevity and to avoid repetition and distraction, we have presented only the questions and removed extraneous contents such as greetings/salutations etc. Some questions were broken up for ease of indexing (i.e. where a questioner asks two questions in one and both are answered distinctly by the Ustadh). The questions have been presented as asked with very minimal editing done only where necessary to correct typographic errors, short messaging abbreviations or to make them clearer and more understandable. Such amendments are indicated in brackets. Where some questions fall under more than one heading – we have not repeated such questions but have provided a reference/link to the first occurrence. It is our pleasure at DCL to present this book to the ummah for free in digital format to make it easily accessible.

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

About Ustadh AbdulGhani Jumat

AbdulGhani Jumat Aremu attended Daar al-Falaah Institute of Arabic and Islamic Studies where he completed his Thaanawiyyah. He later proceeded to Lagos State University to study Arabic and Islamic Studies where he obtained a Diploma certificate. He also obtained a degree in History and International Relations at the same university which he concluded in 2005. At various times, AbdulGhani Jumat travelled to Dubai, UAE where he participated in a number of seminars organized by Jam'iyyatu Daar al- Birr. This afforded him to study under a number of shuyukh like Shaikh Anees al-Mus'abee, Shaikh Waleed al- 'Abri, Shaikh Khālid al-'Anbari and many others.

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

About Deen Communications Limited

Sometime in 1995, a group of Muslims felt challenged by the paucity of a regular source of sound knowledge and enlightenment on the fundamental principles and teachings of Islaam, on which Muslims could rely. They got together and produced four editions of a magazine called RAMADAN DIGEST. The magazine was warmly received and the unanimous demand from readers throughout the country was that the project should not be limited to the month of Ramadan, but should continue thereafter. They again seized the challenge and continued the monthly publication of the magazine to fill the obvious need of the Muslim Ummah. The magazine they published was called DEEN DIGEST and the company they incorporated to put a permanent structure in place to perpetuate the idea was called DEEN COMMUNICATIONS LIMITED (RC 321,302). The Company was incorporated in October 1997. The Company is a private Limited Liability Company. Its shareholders represent a wide spectrum of the Nigerian society. Being a company founded on the abiding principles of the Islamic faith, the Company is operated as a trust for present and oncoming generations of Muslims.

OUR AIMS The founders of DEEN COMMUNICATIONS LIMITED (DCL) did not intend to merely publish books and magazines, The following are some of the company’s major aims: • To assist un fulfilling the yearnings of most Nigerian Muslims for the true knowledge of Islaam • To improve the quality of knowledge, faith and practice of Muslims • To provide a source of steady assistance for the Islaamic propagation efforts of existing Muslim organizations , particularly the youth organizations • To equip Muslims with the true teachings of Islaam, using as its basic source the word of Allaah (The Qur’aan) and the Sunnah of the Prophet (peace and blessings of Allaah be upon him); according to the understanding of the Companions.

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

• The company is a private Limited Liability Company. Its shareholders represent a wie spectrum f the Nigerian society. Being a company founded on the abiding principles of the Islaamic faith, the company is operated as a trust for present and oncoming generations of Muslims.

OUR VISION. ﺳ ﺒ ﻲ َ ا ﻋ َ أ ِ ِ ِ ﻫ ﺬَِِﻩ َ ﻠِﻴِ أدْﻋُ ﻮإِﱃَ ﻠﻪ ﻟﱠِ ََﻠﻰ ﺑَﺼِﲑةٍ َ�َو ََﻣِﻦ ا ـﺗـﱠﺒََﻌِﲏو َُﺳ ْﺒَﺤ نﺎَ ا ﻪ ﱠﻠﻟ َوَﻣﺎ َأَ� ﻣ َﻦ اﻟ ُْﻤ ْﺸ ِﺮﻛ َﲔ “Qul haadhil sabeelee ad’oo ilaLlaah ‘alaabaseerah anaa wamanitaba’anee wa subhanaLlaah wamaa anaa minal mushrikeen “Say (O Muhammad): “This is my way: I invite untoAllaah with sure knowledge, and I and whosoever follows me. And glorified and exalted Allaah, I am not of Mushrikun” (Suuratul Yusuf (Q12): 108)

OUR MISSION “In Shaa Allaah, • To raise the quality of the practise of true Islaam by the Ummah • To ensure their firmness upon Deen in faith and deed. • Through the propagation of authentic message of Islaam • By a company that is profitable (bi ithni Llaah) and constant upon the sirat- al-mustaqeen

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

Table of Contents Preface ...... v About Ustadh AbdulGhani Jumat ...... vii About Deen Communications Limited ...... viii 1. IMAAN AND FAITH ...... 1 1.1 Advise for revert who is unable to pray openly ...... 1 2. SALAAH AND ITS ESSENTIALS (Ghusl, Wudhu, Facing The Qiblah, Etc) . 2 2.1 Purification: Ghusl, Wudhu and At-Tayammum ...... 2 2.1.1 Can I add an antiseptic to water for ghusl? ...... 2 2.1.2 Can water from an Air Conditioner be used for ghusl or wudhu? ...... 2 2.1.3 Does henna void ablution? ...... 2 2.1.4 How can one differentiate between maniyy and madhiyy? ...... 3 2.1.5 Is ghusl valid if some parts of the body are untouched by water? ...... 3 2.1.6 Is It right to point the finger after wudhu’? ...... 4 2.1.7 Can I say Shahadah in the bathroom after ablution? ...... 4 2.1.8 Should one say BismilLaah for tayammum? ...... 4 2.1.9 Can one perform tayammum instead of ghusl when it is cold? ...... 4 2.1.10 I feel movements in the tummy after wudhu; what should I do? ...... 5 2.2 Timing for Salaah...... 5 2.2.1 How do we adjust automatic timing calculations? ...... 5 2.2.2 How do we adjust automatic timing calculations (2)? ...... 5 2.3 Dressing for Salaah ...... 6 2.3.1 Can I tuck in my shirt to pray? ...... 6 2.3.2 What if a person’s awrah is temporarily exposed ...... 6 2.4 Adhaan and Iqaamah ...... 7 2.4.1 Is it compulsory to make both adhaan and iqaamah while praying at home? ...... 7 2.5 Facing the Qiblah ...... 8 2.5.1 What if I mistakenly face the wrong direction ...... 8 2.5.2 What if I missed Qiblah by 20 degrees? ...... 8 2.6 Raising the Hands for Takbeeraat in Salaah ...... 8 2.6.1 At what points does one raise the hands during Salaah?...... 8 2.7 Issues Concerning the Jamaa’ah ...... 9 2.7.1 How do I recite Faatiha behind the Imam? ...... 9 2.7.2 How do I recite Faatihah behind the Imam (2)? ...... 9 2.7.3 What if the Imam does not recite aloud when he should? ...... 10 2.7.4 Can multiple verses from different soorahs be recited in the same raka'ah ...... 11 2.7.5 How do I make up Maghrib upon joining Jamaah for Ishaa? ...... 11 2.7.6 How do I make up Maghrib upon joining Jamaah for Ishaa (2)? ...... 11

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

2.7.7 Can spaces be left between rows for social distancing? ...... 12 2.7.8 Is it proper to lengthen the sujood of the last rakat in every Salaah? 13 2.7.9 Where does the female row start during Salaah in a Masjid? ...... 13 2.7.10 Can we pray behind an Imam who does not recite properly? ...... 13 2.7.11 Can a woman walk in front or through male rows behind the Imam during Salaah? ...... 13 2.8 Other Issues Concerning Salaah ...... 14 2.8.1 Where do we look when performing Salaah? ...... 14 2.8.2 How best to perform Sajdah? ...... 15 2.8.3 How late can one perform nawaafil for specific Salaah? ...... 15 2.8.4 Can one avoid a person in Salaah because of their body odour? ...... 16 2.8.5 Can one pray in a room where there are images of animated objects?16 2.9 Correcting Errors in Salaah ...... 17 2.9.1 They missed a compulsory part of Salaah and left the mosque before Sujud Sahw. What should they do? ...... 17 2.9.2 What If I forgot to do Sujud-Sahw? ...... 17 2.9.3 How do I pay back missed Witr? ...... 17 2.9.4 Should one who mistakenly stood for tashahud perform sujud sahw?18 2.10 Dhikr and Du'aa' ...... 18 2.10.1 Is the du’aa’ before Tasleem or Tashahhud? ...... 18 2.10.2 Can the Adhkaar for a Salaah be said after its Nawaafil? ...... 19 2.10.3 Is it proper to raise hands in Duaa after Salaah? ...... 19 2.10.4 How does one respond when greeted during Adhkaar? ...... 19 2.10.5 What is the Islamic ruling on using Rosary for Adhkaar? ...... 20 2.10.6 Is it proper to say in shāa Allaahwhile supplicating? ...... 21 2.10.7 Why is congregational adhkaar not permissible? ...... 21 2.10.8 What is the ruling on salāt at-tawbah? ...... 22 2.11 Nullifiers of Ablution and Salaah ...... 23 2.11.1 Does sleep invalidate Salaah?...... 23 2.12 Jum'ah ...... 23 2.12.1 Where does one observe Jum’ah? ...... 23 2.12.2 Should Ma’muun also point after Khutbah? ...... 24 2.13 Qasr (Shortening the Salaah) ...... 24 2.13.1 For how long does one pray Qasr?...... 24 2.14 Tahajjud ...... 24 2.14.1 Which is better – long Surahs or many Raakahs? ...... 24 3. RAMADAN/FASTING ...... 26 3.1 Commencement of Ramadan ...... 26 3.1.1 Is there any basis for rushing to be the first to inform others of Ramadan? ...... 26

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

3.1.2 Should astronomic calculations be used to commence fasting? ...... 26 3.1.3 When should intention for fasting Ramadan be made? ...... 27 3.2 Other Issues Pertaining to Ramadan and Fasting in General ...... 27 3.2.1 Is it proper to keep saying the du'aa' "Allaahumma innaka 'afuwwun tuhibbu-l-' afwa fa'fu 'anni" continuously after Ramadan? ...... 27 3.2.2 Am I to repay the fasts I missed during my period of Jahiliya? ...... 27 3.2.3 Should we reflect or read more Qur’an in Ramadan (and after)? ...... 28 3.2.4 When does fasting begin? ...... 29 3.2.5 By when must a breastfeeding woman repay her missed Ramadan fast from the previous year? ...... 30 3.2.6 What is the ruling on having intercourse during the day of Ramadan?30 3.2.7 When should one stop eating Sahur? ...... 30 3.2.8 What should one who has no means to feed a fasting person in atonement do? ...... 31 3.2.9 What does a person who does not feel up to fasting in Ramadan do?32 3.2.10 Can a pregnant woman feed her husband as fidyah?...... 32 3.2.11 Can a day be reckoned in hours for the purpose of fasting?...... 32 3.2.12 What are the things that invalidate fasting? ...... 33 3.2.13 What is the position on the supplication in Sunan Abu Daawood for breaking the fast? ...... 34 3.2.14 How far can a husband and wife go during fasting? ...... 34 3.2.15 Should a revert forgo fasting? ...... 35 3.2.16 Is it permissible to take iftar/sahur prepared by a brother’s "wife" who is not lawfully married to him? ...... 35 4. ZAKAAH AND SADAQAH ...... 37 4.1 Calculation of Zakaah ...... 37 4.1.1 How does one calculate Zakaah on the cost of building a house? ..... 37 4.1.2 How does one calculate Zakaah on periodic savings?...... 37 4.1.3 Can one estimate Zakaah or delay it if one cannot gain access to the property for proper valuation? ...... 38 4.2 Zakaat on Pensions and Gratuities...... 38 4.2.1 How does one pay zakaah on compulsory pension plans? ...... 38 4.2.2 Should zakat be paid on gratuity from government? ...... 39 5. HAJJ AND UMRAH ...... 40 5.1 Tawaaf ...... 40 5.1.1 Does farting invalidate Tawaaf? ...... 40 6. FAMILY MATTERS ...... 41 6.1 Marriage ...... 41 6.1.1 Can a woman accept two proposals at the same time? ...... 41 6.1.2 Is a promise not to marry another woman valid as Mahr? ...... 41

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

6.1.3 Further clarification requested on 6.1.2 ...... 41 6.1.4 Can a woman choose to not to marry a man that is already married?42 6.1.5 Can a non-Muslim be a waliyy? ...... 42 6.1.6 Can a wife insist her husband divorce his newly married second wife?43 6.1.7 Can consummation be delayed after Aqdun-Nikkah? ...... 44 6.1.8 When does a marriage actually take place?...... 44 6.1.9 When does a marriage actually take place (2)? ...... 45 6.1.10 What is the prescribed amount for Mahr? ...... 46 6.2 IVF and Surrogacy ...... 46 6.2.1 Can a female Muslim go for an I.V.F and/or Surrogacy? ...... 46 6.3 Family Relations ...... 47 6.3.1 What is the ruling on bowing, kneeling down, prostrating etc in greeting? ...... 47 6.3.2 Can my uncle and my wife be together in my absence?...... 48 6.3.3 Should I tell my husband about my past life? ...... 49 6.3.4 Can one imagine having sex with someone other than one’s spouse?49 6.3.5 Can one imagine having sex with someone other than one’s spouse (2)? 49 6.3.6 How can a man maintain justice in residing with his wives during the lockdown/restriction of movement? ...... 50 6.3.7 How does one maintain justice between two wives? ...... 50 6.3.8 Can a man abandon his first wife just because she is not as appealing to him as the second? ...... 51 6.3.9 Can a man abandon his wife for days due to disagreements between them? 54 6.3.10 Can a man tell his wife "I love you more than my mother"? ...... 55 6.3.11 Advice on maintaining good relations with a father involved with ribā, etc. 55 6.4 Divorce ...... 55 6.4.1 Should a son divorce his wife as demanded by his father? ...... 55 6.4.2 Who takes custody and responsibility for children in a divorce? ...... 56 6.4.3 How is jointly held property shared upon divorce? ...... 56 7. FIQH FOR WOMEN...... 58 7.1 Menstruation and Purification ...... 58 7.1.1 Must a woman undo her hair before performing ghusl? ...... 58 7.1.2 When does a woman become pure from menstruation? ...... 58 7.1.3 When does a woman become pure from menstruation (2)? ...... 58 7.1.4 When does a woman become pure from menstruation (3)? ...... 59 7.1.5 Can a woman recite the Qur'ān during menstruation? ...... 59 7.1.6 Can a menstruating woman also recite Surat al-Kahf on Friday? ...... 60

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

7.1.7 Which Salaah is compulsory on a woman who has just finished her menstruation? ...... 60 7.2 Dressing and Beautification ...... 61 7.2.1 What is the ruling on women using perfumes and body sprays?...... 61 7.2.2 Is it permissible to add "attachments" to one’s hair? ...... 61 7.2.3 Is it permissible to use "hair stretchers"? ...... 61 7.2.4 Can a female use Niqab only occasionally? ...... 61 7.2.5 What is the Islamic view on the "half hijaab"? ...... 62 7.2.6 How long should a woman’s lower garment be? ...... 62 7.2.7 Can an elderly woman cut her hair? ...... 62 7.2.8 Is the voice of women part of their Awrah? ...... 63 7.2.9 Are hijaab with designs such as flowers and stones permitted? ...... 63 7.3 Pregnancy and Health ...... 64 7.3.1 Can a woman cut her hair because of lice? ...... 64 7.3.2 Can a woman have an early stage abortion to protect her health? ... 64 7.3.3 Is it proper to abort a six weeks old pregnancy? ...... 64 7.4 General Issues Pertaining to Women ...... 66 7.4.1 What’s the ruling of removing my hijaab in front of my step-brothers? 66 7.4.2 Where does the female row start during Salaah in the Masjid? ...... 66 7.4.3 Can a breastfeeding woman delay the repayment of her missed Ramadan fast?...... 66 7.4.4 Should a woman who missed Ramadan fasts consecutively due to child bearing pay back her missed fasts? ...... 66 7.4.5 What is the position of women working outside the home? ...... 67 7.4.6 Is a woman’s marriage intact if she moves into her own house without her husband’s consent? ...... 67 7.4.7 Can I remove my hijaab in front of my step brothers? ...... 68 8. TRADE AND COMMERCE ...... 69 8.1 Transactions Involving Ribā – Open and Less Apparent ...... 69 8.1.1 Is a transaction with guaranteed profit halal? ...... 69 8.1.2 On what conditions are PoS transactions permissible? ...... 69 8.1.3 On what conditions are PoS transactions permissible (2)? ...... 71 8.1.4 Can one invest in a company that funds its business with interest- based loans? ...... 71 8.1.5 Is Forex Trading halal? ...... 71 8.1.6 Is it ribā to charge extra on a money transfer (to cover bank charges and cost of data)? ...... 72 8.1.7 What is best way to dispose of interest paid by a bank on a savings account? ...... 72

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Fataawah an-Naseehah Concise Rulings on Issues of the Deen

8.1.8 Is it ribā to pay extra on a training loan?...... 72 8.2 Transactions Involving Uncertainty and Injustice ...... 72 8.2.1 What is the ruling on "double your recharge" products from telecommunications companies? ...... 72 8.3 Hoarding ...... 73 8.3.1 What is the ruling on hoarding food for later sale during a pandemic?73 8.4 Other Transactions ...... 73 8.4.1 Can I rent out property to a church or a hotel? ...... 73 8.4.2 What is Islamic ruling on selling and buying of unharvested farm crops? 74 8.4.3 Are multi-level marketing schemes halal?...... 74 8.4.4 Are multi-level marketing schemes halal (2)? ...... 75 8.4.5 What is the ruling on 3D animations? ...... 76 8.4.6 Is it permissible to sell "hangover" tea? ...... 76 8.4.7 Can a Muslim work with a facility management firm that services banks? 76 8.4.8 Is it permissible to use mannequins to display clothing for sale? ...... 77 8.4.9 Is it permissible to use mannequins to display clothing for sale? ...... 77 9. WILLS, INHERITANCE AND CUSTODY ...... 78 9.1 Custody ...... 78 9.1.1 Who is entitled to custody of children upon their father’s death? .... 78 9.1.2 To whom do you ascribe a child born out of wedlock? ...... 78 9.1.3 To whom do you ascribe a child born out of wedlock (2)? ...... 79 9.2 Inheritance ...... 79 9.2.1 Must the personal effects of a deceased (clothes, bags, etc. ) also be shared as inheritance? ...... 79 9.2.2 How do you determine the shares of a deceased husband and his wife in a joint account? ...... 79 10. MANNERS AND ETIQUETTES ...... 81 10.1.1 Should a woman call her husband’s friend to demand money loaned to the friend by her husband? ...... 81 11. HEALTH AND WELLBEING ...... 82 11.1.1 Can a man artificially enhance his manhood? ...... 82 11.1.2 A woman who bed wets; what should she do? ...... 82 11.1.3 What is the ruling on someone who deliberately infects others with Covid-19?...... 83 11.1.4 Is Social Distancing acceptable in Islaam? ...... 83 11.1.5 In this era of Social Distancing – should we ask just a few people to attend Jum’ah or cancel it entirely?...... 84 11.1.6 Can Qunut be recited as a result of the Covid-19 pandemic?...... 84

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

11.1.7 Can spaces be left between rows for the purpose of Social Distancing? 85 11.1.8 Can one suspend going to the mosque as a form of Social Distancing? 85 11.1.9 Can a couple stop having children for fear of sickle cell? ...... 86 11.1.10 Is herbal medicine prepared with alcohol permissible? ...... 86 11.1.11 Is caffeine considered as an intoxicant? ...... 87 11.1.12 How does one deal with bad dreams? ...... 88 12. GENERAL ISSUES OF FAITH ...... 90 12.1.1 Will someone who regrets doing something for Allaah’s Sake be rewarded for doing it? ...... 90 12.1.2 Can one increase on doing Adhkaar recommended in the Sunnah? .. 90 12.1.3 What is the ruling on the hadeeth regarding recitation of Surat al-Kahf on Fridays? ...... 90 12.1.4 What is the ruling on the hadeeth regarding recitation of Surat al-Kahf on Fridays (2)? ...... 91 12.1.5 Is it permissible to remove one's moustache completely or just lower or trim it? ...... 91 12.1.6 What is the ruling on a doctor who mistakenly kills a patient? ...... 92 12.1.7 Can a Muslim corpse be reburied? ...... 92 12.1.8 Is it permissible to argue with the opposite sex over social media on issues of faith? ...... 93 12.1.9 Can a Muslim male use gold accessories? ...... 93 12.1.10 What is the Islamic ruling on the use of "Turari" (incense) at home? 93 12.1.11 How does one prevent the whisperings of Shaytaan? ...... 93 12.1.12 How does one prevent the whisperings of Shaytaan (2)? ...... 91 12.1.13 Is there anything like omo elegbe (emere) and oko orun in Islam? ..... 94 12.1.14 Can someone who dies of Covid-19 be described as a martyr? ...... 94 12.1.15 What is the ruling regarding ghusl for a Muslim who died of Covid-19? 95 12.1.16 Is it permissible for a Muslim to believe in the 'Law of Karma'? ...... 95 12.1.17 What is the ruling on comparative religion? ...... 96 12.1.18 What book do you recommend for a person who wishes to learn about the deen and the life of the Prophet ? ...... 97 12.1.19 At what point should one do istikhaarah when making a decision? .. 97 12.1.20 Is Nasheed Music permissible? ...... 98 12.1.21 What is the reference for not rebelling against leaders? ...... 98 12.1.22 Can one make Sajdah of reading the Qur’aan without ablution? ...... 98 12.1.23 What is the ruling on a Muslim soldier that kills a Muslim insurgent? 98

xvi

Fataawah an-Naseehah Concise Rulings on Issues of the Deen

12.1.24 Will one get the reward for reciting the Qur'aan if one reads it in English? ...... 99 12.1.25 Is it possible for someone's property to be affected by sihr (magic)?99 12.1.26 Can one recite the Qur'aan when not fully dressed? ...... 99 12.1.27 What is the ruling on using emoticons and emojis? ...... 100 12.1.28 What is the Islamic ruling on eating snail? ...... 100 12.1.29 Can I use mouth wash that has alcohol in its contents? ...... 101 12.1.30 Can a Muslim use perfumes or sanitizers that contain alcohol? ...... 101

xvii

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

1. IMAAN AND FAITH

1.1 Advise for revert who is unable to pray openly I reverted to Islam four years ago, my parents and family members are yet to know. I'm still in the University and I was advised not to let them know now. I share a room with my siblings, so I don't have the privacy to perform ibaadah. So I pray without hijaab and sometimes I can't face the Qiblah. Is my prayer valid? Ramadan is coming soon and because of the ASUU strike I'm at home, I fear I may not be able to fast without raising suspicion, I need advice. Shukran My sister in the deen of Allaah! May Allāh make your feet firm in the deen. This matter at hand needs sacrifice. However, since you do not want them to be aware, you should look for ways of getting the compulsory 'ibādah done as secretly as possible. However, if you are still not bold enough to do this for fear of being ejected and your school fees, feeding etc being discontinued, then the matter lies in your hands to decide. May Allaah strengthen you.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2. SALAAH AND ITS ESSENTIALS (Ghusl, Wudhu, Facing The Qiblah, Etc)

2.1 Purification: Ghusl, Wudhu and At-Tayammum 2.1.1 Can I add an antiseptic to water for ghusl? Can I add Dettol to the water with which I intend to use for ghusl janaabah; could this water be said to be pure from which I can take my ghusl? If you add Dettol to water to the extent that it has changed it from being ordinary water, then you can't use it for taking the religious bath. However, if the trace of something pure is seen in water but it has NOT been changed completely, then it can still be used for that purpose according to the stronger opinion. This is buttressed by the hadeeth that the Prophet  and Maymunah took bath with water in container that had traces of dough.

2.1.2 Can Water from an Air Conditioner be Used for Ghusl or Wudhu? Can we use water that is gathered from the condensed water droplets from AC for purification (wudu', ghusl etc) assuming there is no other available source of water to use for the same purpose? Yes, it is permissible to use it on condition that it is not harmful to the body.

2.1.3 Does Henna void ablution? Last year after Ramadan, I designed my legs with henna. Later I watched videos on its rulings. And now I'm in doubt whether it prevent water from reaching my skin while making wudhu for all that period Although the layers are been removed after I had it on. (It's the common one sold in the market and I don't know if it is chemically mixed or not) My question is, is my prayer at that period of time valid or not

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

What I know is that henna does not have a mass that prevents water from getting to the skin. Hence, your Salaah is valid in shaa Allaah. WAllaahu a'lam.

2.1.4 How can one differentiate between maniyy and madhiyy? Someone due to some biological reasons usually experience some discharge and not sure which of the two is maniyy or madhiyy. This lead this person to continuously make ghusl and it's somehow depressing for the person in daily life activities and religious obligations. Please note that the person tries as much as possible to shun anything incest and working towards nikaah. Almadhiy is the pre-seminal fluid; it is light and there is no fatigue after its release. It is released sometimes when one thinks about sexual activity of a lady or a man sensually; it is filthy and should be handled the way we handle the urine. As for the maniyy, it is the fluid that gushes out during sexual intercourse either in the state of wakefulness or while one is asleep as long as one sees the fluid when one wakes up or by masturbation (i.e. the seminal fluid). It is thick and causes fatigue after its ejaculation. It is not filthy according to the majority of the scholars contrary to Maliki legal school and the Hanafis, although its release is considered major abstract impurity which calls for the ritual bath called ghusl al- janaabah. Note: If one sees it without any lust either in the state of wakefulness or while one is asleep, i.e. it has become an illness; in that situation it doesn't call for ghusl. WAllaahu a'lam.

2.1.5 Is Ghusl Valid if Some Parts of the Body are untouched by Water? I did appendix surgery, so I was told not to let water touch the affected area, so three days after I became pure from haydah and I took bath without letting water touch the area which was plastered. Is my ghusl valid? Your ghusl is valid according to some scholars. However, you should have performed tayammum in addition, to take care of the unwashed place.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.1.6 Is It Right to Point the Finger after Wudhu’? My question is that is it authentic that the Prophet salaLlaahu alahi wasalam usually raise his finger when saying the du'aa after performing ablution? I don't know of authentic evidence that recommends the raising of the finger after ablution.

2.1.7 Can I Say Shahadah in the Bathroom after Ablution? I live in a flat ensuite, after ablution, can I say the Shahaadah in the bathroom? I think the first question should be whether you can say "Bismillah" at the beginning of the ablution in the toilet. This according to a lot of scholars can be said at least silently. As for the "shahaadah" after it, it is better delayed till you go out of the toilet.

2.1.8 Should one say BismilLaah for Tayammum? Is there any evidence that says we should say BismiLlaah before performing Tayamum What is applicable to ablution is also applicable to tayammum. Most scholars are of the opinion that saying bismillah at the beginning of ablution is not compulsory.

2.1.9 Can one perform tayammum instead of ghusl when it is cold? I have to perform Janabah but it was too cold. If I perform Tayamum for Salaahul Subhi do I have to perform Janabah again when the weather is hot? Performing tayammum should not be resorted to, if one can heat water. However, if one cannot and one does tayammum, one must take ghusl after one is able or one finds water, as said and ordered by the Prophet .

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.1.10 I always feel movements in the Tummy after wudhu; what should I do? I am someone that gets disturbed by my tummy most times after performing ablution and I always feel I farted. How often should I renew my ablution, or I can one regard ablution sufficient for a Salaah due to necessity? Based on what you have explained, don't consider your ablution lost until you are sure you have farted. The Prophet  said: ذ ف ﻩف ث ف ِ َ ا ﻛ ﺎَ ن َ َ ﺪَ ﻛُ ﻢُ ْ ﰲ ِ ا ﻟ ﺼ ﻼﱠ َةِ ـﻮَ ﺟَ ﺪَ َ ﺣ ﺮَ ﻛَﺔَ ً ﰲ ِ د ﺑُ ُﺮِِ ْأََ َﺪ َث أو ﱂ َْ ﳛ ْﺪُ ِ ْ ﻓ َﺄَﺷ ﻜْ ﻞَ َ ﻋ ﻠَ َﻴﻪْ ِ ﻓ َﻼ َ ﻳ َﻨ ﺼْ ﺮَ ِ ْ ﺣ ﱴَ ﱠ ﻳ َﺴ ﻤْ ﻊَ َ ﺻ ﻮَ ﺎْ ًﺗ ْأَو ِ َﳚَﺪ ِرﳛًﺎ "Ifone of you is in Salaah and he observes a kind of movement in his anus and he is confused as to whether he has farted or not, he should not leave until he hears a sound or odour." [Abu Dawud]

2.2 Timing for Salaah 2.2.1 How Do we Adjust Automatic Timing Calculations? You once gave us how we can adjust modern clocks (i.e. apps) to meet the prescribed times of solawaat as contained in ahaadith of Rosulullah ) How many minutes should we add or subtract to/from each time? With respect to the question on time of Salaah, it depends on the calculation method you are using. If you choose the Muslim World League's calculation method, after choosing Lagos as your location you can add 6 minutes to their Fajr, Zuhr, Asr timings and remove 14 minutes from their 'Ishaa. The minutes with respect to Fajr, Zuhr and Asr can be less than that at times, however, it has never exceeded 6 minutes based on past observations. Hence, if you cannot carry out personal observation, this will be reliable alternative in shaa Allaah.

2.2.2 How Do we Adjust Automatic Timing Calculations (2)? As a follow up (on Question 2.2.1 above), can we do the same deductions for other locations in Nigeria, Like Delta? Is this only applicable to Muslim World League timing?? Especially for Fajr prayers

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

This is basically applicable to Lagos as the conclusion was arrived at based on naked observations for a period of almost a year. However, I think the addition can also work for other areas. The addition of 6 minutes to the Subh Salaah, however, is for the Muslim World League's calculation method only which is based on 18° below horizon. As for other calculations methods, their calculation method for the Subh Salaah is different; some are based on 18.5° below horizon, while some are 19.5°. For detailed explanation on this, the most recent halqah on Bulug al-maraam - (Timing of Salaah) at the Alausa Mosque' halqah can be listened to.

2.3 Dressing for Salaah 2.3.1 Can I Tuck in My Shirt to Pray? What's the ruling on having ones shirt tucked in when one wants to pray? Tucking one's shirt in one's trousers does not fall under the hadeeth that frowns at folding one's edge of one's garment in Salaah. Hence, it is permissible to do that in Salaah and outside Salaah provided the trousers are baggy enough not to describe one's nudity and thick enough not to expose it. WAllaahu a'lam.

2.3.2 What if a Person’s Awrah is Temporarily Exposed Is the Salaah of someone whose awrah (place to be covered in Salaah) is exposed valid, maybe due to breeze or the shirt is not long enough? If he quickly covers the exposed place, the Salaah is still valid.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.4 Adhaan and Iqaamah 2.4.1 Is it compulsory to make both adhaan and iqaamah while praying at home? Is it compulsory to make both adhaan and iqaamah while praying at home (for a man due to the lockdown)? Also, is calling the adhaan and iqaamah compulsory on a female who normally prays at home? It is not compulsory to make adhān while praying alone at home, although it is recommended. Nevertheless, the adhān done by a person at home for himself should just be a bit louder than the iqāmah. Nevertheless, it is recommended that one raises one's voice when one wants to observe it in a remote place where there are very few people or no people; it is recommended one raises one's voice in a situation like this. Abu Hurayrah  encouraged Abdullāh bn Abdirrahman al-Māzini to raise his voice whenever he was calling adhān in the desert and in the midst of his sheep. He said that he heard the Messenger of Allāh  say, "No Jinn nor man nor anything will hear the extent of the voice of the muadh-dhin except that they testify for him on the day of Resurrection" [Al-Bukhaaree and others.] The Prophet  also said: ﻏ ِ َ ﺔ ﳉ ﺼ و ، ِ ِ ﻌْﺠﺐَ ُ َر ﻚﺑﱡَ ِﻣﻦْ َر ِاﻋﻲ َﻨ ﻢٍَ ﰲ ر سأِْ َﺷ ﻴﻈِﱠِ اَْ َﺒﻞِ،ﻳ ـُﺆَذِّنُ ﺑﺎِﻟ َﱠﻼِة َُﻳﺼَ ّﻠِﻲ ﻓـَـﻴَُﻘلﻮُا ﻪﻠ ﱠﻟُ َﻋﱠﺰ َوَﺟ ﱠﻞ : اﻧْﻈُُﺮ إَﱃ َﻋْﺒﺪي ِ ِ ِ ِ ِ َﻫَﺬا، ﻳـَُﺆذّ ُن َوﻳُﻘ ُﻴﻢ ﱠاﻟﺼَﻼةَ، َﳜَ ُﺎف ﻣِّﲏ، ﻗَْﺪ َﻏَﻔْﺮ ُت ﻟَﻌْﺒﺪي، َوأَْد َﺧْﻠﺘُﻪُ ْاﳉَﻨﱠﺔ َ "Your Lord wonders in the case of a shepherd high in the mountain who makes adhān and pray. Allāh the Almighty the Exalted said: Look at this servant of mine doing adhān and iqāmah fearful of Me; I have forgiven My servant.'" [Abu Daud and an-Nasāī and graded authentic by al-Albāni.] As for Iqāmah, it is compulsory according to the weightier opinion contrary to the opinion of the majority. As for a woman calling adhān and iqāmah, it is not compulsory, however, it is also recommended.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Wahb bn Kaysān said, "ﺳﺌﻞ اﺑﻦ ﻋﻤﺮ ﻫﻞ ﻋﻠﻰ اﻟﻨﺴﺎء أذان؟ ﻓﻐﻀﺐ وﻗﺎل: أ� أ�ﻰ ﻋﻦ ذﻛﺮ ﷲ؟! "Ibn Umar  was asked, 'Is a woman supposed to make adhān? He responded, should I prevent the dikhr of Allāh?'" [Ibn Abi Shaybah recorded this] Nevertheless, the adhān and iqāmah are separate from the Salaah as the one observes Salaah without the adhān or iqāmah has Salāh, although he may be sinful for leaving the iqāmah. WAllaahu a'lam.

2.5 Facing the Qiblah 2.5.1 What if I Mistakenly Face the Wrong Direction I went to a place and I was shown the direction of Qiblah but when I got to the room where I was supposed to pray I mistakenly face other than the Qiblah thinking it was, and I've prayed some number of Salaah before realizing. What's the ruling here? You have to repeat those salawaat according to majority of the scholars. This is because facing of the Qiblah is one of the conditions of Salaah.

2.5.2 What if I Missed Qiblah by 20 Degrees? I stayed at a place where I face 20° away from Qiblah and I did this for like 2 and half weeks before it was corrected. Is my prayer valid? As for the Salaah, it is also valid since you have not deviated from the accurate Qiblah 45 degrees.

2.6 Raising the Hands for Takbeeraat in Salaah 2.6.1 At what points does one raise the hands during Salaah? Please Shaykh a brother once said raising of hands during the Takbeeraat in Salaah is only correct in 3 places and that doing that in other than these (three places) will be incorrect because there are rijaal in those narrations that showed that they are weak mentioning the likes of Luwaiayah and others. He said the

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

only correct one is the report of Abdullah ibn Umar, saying in Allaah's messenger description in Salaah. May Allaah preserve you more with steadfastness upon goodness of our pious predecessors. Scholars have differred variously on it. There is also another hadeeth from Abdullah ibn Umar  as well in Saheeh Al-Bukhaaree that included raising of the hands after he has stood from the two rak'ahs. However, the hadeeth of Maalik bn al-Huwayrith establishes the raising of the hands when going for sujud and between two sajdah as reported by an-Nasaai and it was authenticated by al-Albaani. Ibn Hazm also reported something similar from Abdullah bn Umar. [Check Tamaam al-Minnah]

2.7 Issues Concerning the Jamaah 2.7.1 How do I recite Faatiha behind the Imam? What's the correct stance concerning recitation of Surat Fathah behind the Imam in Salaah (especially when the Imam recites aloud)...should we recite with our mouth moving, or follow Imam with our mind? The preferred option – and Allaah knows best- is to recite Surat al- Faatihah behind the imam when he recites aloud, either by reciting a verse as he recites a verse or by waiting till he finishes his recitation of Faatihah.

2.7.2 How do I recite Faatihah behind the Imam (2)? If I hold the opinion that reciting Fatihah is waajib on me whether imam is reciting aloud or not, but I forgot while following the imam or I remember when imam was already going to rukoo. Will I have to bring the rakaa back? With respect to the recitation of Surat al-Faatihah by those praying behind the imam, most of the scholars who have the opinion that it is compulsory to recite behind the imam only say that when the Salaah is sirriyyah (the one with silent recitation). However, some however, do not separate between the sirriyyah and the jahriyyah (the one with audible recitation).

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

In addition, some of those who see it as compulsory consider it as such to the level of it's being a rukn on the ma'mum which he has to pay back or repeat the rak'at where he missed it. And this is the opinion of Imam Al-Bukhaaree and his teacher Ali Ibn al-Madeeni and many others. On the other hand, the other scholars who believe it is compulsory wave it if the ma'mum meets the imam in ruku' or forgets to read it or he is ignorant of its being compulsory behind the imam. Some scholars also consider its recitation as mustahabbah and not obligatory. And the Hanafis go as far as saying the ma'mum should not recite behind the imam. All these were explained by al-imam at- Tirmidhi while commenting on the hadeeth ِ ِ ِ " َﻫ ْﻞ ﻗَـ َﺮأَ َﻣ ﻌ ﻰ أَ َﺣ ٌﺪ ﻣ ْﻨ ُﻜ ْﻢ آ ﻧ ًﻔ ﺎ.... "Did someone read along with me in the just concluded (Salaah)" [Abu Dawud] Nevertheless, one can go with the majority's position. WAllaahu a'lam.

2.7.3 What if the Imam does not recite loudly when he should? Is reciting loudly in Salatus-Subh, Maghrib and Ishaa compulsory? If it is, what should one do if a person leading the Salaah does not recite aloud at all? Should he repeat the prayer? If it is Not compulsory, can one choose not to be reciting loudly because of general conditions around him (like being in a plane, like praying in an office etc) Reciting aloud where one is asked to recite aloud is Sunnah mustahabbah and not compulsory according to majority of the scholars, although some scholars see it as compulsory. However, one should not deliberately recite a whole surah silently where one is expected to recite aloud. In addition, the minimum loud recitation is for one to make oneself audible to oneself during the recitation at least.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.7.4 Can multiple verses from different soorahs be recited in the same raka'ah Can multiple verses from different soorahs be recited in the same raka'ah without any ta'audh or basmAllaah in between and what's the ruling on validity of such Salaah. Note sir, the imam does this mostly during Salaat us Subh and Maghrib. This practice is against the Sunnah. It should be avoided and the attention of such an imam should be called to that. This is because some of the people praying behind him may think that all he has read is from the same surah. As for the Salaah, it is valid. WAllaahu a'lam.

2.7.5 How do I make up Maghrib upon joining Jamaah for Ishaa? Please if I missed magrib prayer and ishai is going on the first rakah of ishai has gone and I joined the second rakah of ishai how will I make up my magrib? When the imam you have joined in the second rak'at is doing the first tashahhud, you should join him in that, likewise in his second tashahhud; this is because you are still tied to him. Your tashahhud in your own first rak'at which is the second rak'at of the imam doesn't affect your Salaah. Just as it does not affect it when you meet the imam in the second rak'at of Asr and you join him in tashaddud.

2.7.6 How do I make up Maghrib upon joining Jamaah for Ishaa (2)? (With respect to Question 2.7.5).What if I met d first rak'ah and I intend praying Maghrib and the Imam is praying Isha? When you get to the third rak'at you can decide to remain seated until the imam finishes his fourth rak'at and you make tasleem with him. You may also decide to break away from him and make your tasleem.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

After this, you proceed to join him in the last rak'at of Ishaa, if possible, which will be your own first rak'at of Ishaa.

2.7.7 Can Spaces be Left Between Rows for the Purpose of Social Distancing? Please what's the ruling on this idea of performing Salaah without closed rows as supposed (as in having distance between the jama'ah, legs not touching one another) because of covid-19 issue? Is the Salaah valid sir? I think the fatwa that we pray at home with our families has taken care of this. However, if they pray the way you have mentioned, their Salaah is valid but they have done something contrary to the Sunnah. This is because closing the gap between the foot of Amr and that of Zaid is Sunnah according to the fuqahaau.

and would it mean ﺧﻠﻒ ﺻﻔﻮﻑ Follow-up Question: But isn't this same as wouldn't be applicable if one is ﻻ ﺻﻼﺓ ﻟﻤﻨﻔﺮﺩ ﺧﻠﻔﺺ ﺍﻟﺼﻒ that the hadeeth saying to consider that this is the one of ahadeeth used for dissuade people from ﺻﻒ praying beside pillars if such pillar would iSalaahe them from the

has been taken by the majority ofﻻ ﺻﻼﺓ ﻟﻔﺮﺩ ﺧﻠﻒ ﺍﻟﺼﻒ " " The hadeeth the scholars to mean no complete Salaah i.e. it is detested to be alone behind the row because the Prophet, sallaa Allaahu alayhi wa sallam, did not ask Abu Bakrah to pay back when he did ruku' behind the saff (row). However, the Hanbali legal school says the one who prays behind the saff, alone has no Salaah. Hence, he has to go to the right hand of the imam or draw somebody from the front row so as to achieve this. Some scholars like Ahmad are said to have reconciled between the two ahadeeth by saying the hadeeth is applicable to the one who starts alone at the back and is unable to enter the row until the imam raises his head from ruqu'. As for praying in a row separated by a pillar, this is detested based on the athar of Anas that they used to avoid that during the time of the Prophet .

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Moderator: For one who prays between Pillars, is the Salaah valid or he will have to bring it back? The Salaah is valid.

2.7.8 Is it proper to lengthen the sujood of the last rakat in every Salaah? Please, is it an innovation that an imam lengthens the sujood of the last rakat in every Salaah? There is no evidence that encourages one to lengthen the last sajdah in order to supplicate.

2.7.9 Where does the female row start during Salaah in a Masjid? Where does the Female Saffu (row) starts during Salaah in the Masjid? The female row in Salaah is not different from that of the males as to where it starts i.e. from the front. However, women at the back rows are safer from fitnah and consequently the back rows are better contrary to the rows of the men as said by the Prophet . While the best place for the women to pray is their houses as said by the Prophet, sallaa Allaahu alayhi wa sallam.

2.7.10 Can we pray behind an Imam who does not recite properly? Can we pray behind an Imam that recites Iyyakana'bidu? According to the stronger opinion one can pray behind him because the lahn here doesn't change the meaning. However, it is good to look for a better imam.

2.7.11 Can a woman walk in front or through male rows behind the Imam during Salaah? Can a woman walk in front or through male rows behind the Imam during Salaah?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: It is permissible for her to pass in front of them if there is a need for that; that doesn't affect their Salāh as the imām is their sutrah. It is only when she passes in front of the imām or the one that is praying alone that the reward of the salāt is reduced according to majority of the scholars, while some scholars are of the opinion that the salāt is invalidated based on their interpretation of the hadeeth that says "yaqta'u salāta ar- rajul....", i.e, it invalidates the salāt.., while the majority argue that the word qat'u was also used in another hadeeth which says:

ِ ﱠ ِ ٍ ِ ِ "إذَا َﺻﻠﻰ أَ َﺣ ُﺪ ُﻛ ْﻢ إَﱃ ُﺳ ْ ﺘ ـ َ ﺮ ة َﻓـْﻠﻴَْﺪ ُن ﻣْﻨـَﻬﺎ، َﻻ ﻳَـْﻘﻄَِﻊ اﻟ ﱠﺸْﻴﻄَ ُﺎن َﻋﻠَْﻴﻪ َﺻَﻼﺗَﻪ ُ" "When one of you observes Salāh with a sutrah in their front, they should be close to it, lest Shaytaan does qat'u of their salāt." Here qat'u does not mean invalidation, rather reduction of the reward. Those who support invalidation have also come up with other evidences. However, those evidences are still subject to interpretation. In summary, she can pass in front of them because of the presence of the imām.

2.8 Other Issues Concerning Salaah 2.8.1 Where do we look when performing Salaah? Where are we to look while standing in Salaah and ruku? Scholars have differed on this. Majority are of the opinion that he looks at the place of his sujud based on the hadeeth that the Prophet , entered al-Ka'bah and his sight was not turned away from the place of his sujud until he left it. This hadeeth and some others saying the same thing are, however, said to be weak by

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

some scholars. Al-Imam Malik, Al-Bukhaaree and others are of the opinion that he looks at the imam based on the hadeeth of al- Khabbaab that they would recognize the recitation of the Prophet through the movement of his beards and based on the verse ordering the Muslims to face the Ka'bah.

2.8.2 How best to perform Sajdah? Is there any maximum length by which one sujood can be as we see some people now elongating their sujood nearly close to dobalẹ1? It is wrong to stretch oneself during sujud in Salaah; rather one should place one's forehead and nose on the floor and distance one's upper arms from the sides and belly from the thighs and the lower arms should also not be placed on the floor; rather the palms should be, with the fingers and toes facing the Qiblah. I think that act (of elongated stretching) by some is misinterpretation of the hadeeth.

2.8.3 How late can one perform Nawaafil for specific Salaah? When observing the voluntary prayers before Salaah is it permissible to still offer it when it's a bit late for the actual Salaah. For example, am about to pray zuhr by 2:30 or close to 3pm, can I still observe the voluntary prayer? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: You can still observe the nāfilah before a compulsory salāt as long as the time of that compulsory salāt has not elapse. WAllaahu a'lam.

1Editor’s Note: "Dobale" refers to a traditional form of greeting amongst the Yoruba where a male person stretches himself on the floor in prostration as a manner of greeting or showing respect to a more elderly person or a venerated individual.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.8.4 Can one avoid a person in Salaah because of their body odour? Sorry if someone used to be seriously stinking, can someone avoid standing beside such person on Salaah?

There is no harm in that if one can't bear it. However, one should call his or her attention to this with wisdom if it is something that is self-inflicted or a body odour that has remedy.

2.8.5 Can one pray in a room where there are images of animated objects? My family prays in the sitting room where picture is used to decorate everywhere, and their taraweeh is short. Please sir, I want to ask if it's better to pray with them in that haal so as to get the reward of praying throughout the night as the Prophet said or I should observe mine in the midnight with long recitations Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: It is not permissible to hang animated images on the walls of our houses based on some authentic ahādīth that frown at this. However, the Salāh observed in a room where there are animated images is valid but detested. Hence, such images should be removed unless one does not have the ability to do that. As for praying with the family in this situation with the intention of having the reward of the one who has spent the whole night in prayer, it is good. But if one feels more comfortable praying alone at a better place, this is better for one. WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.9 Correcting Errors in Salaah 2.9.1 They missed a compulsory part of Salaah and left the mosque before Sujud Sahw. What should they do? An imaam led a Salaah where they forgot to do the second sujud of the last rakah? They didn't voice out until after a while when some of the followers including the imaam has gone? What should they do correct this mistake? Those still in the mosque should bring the remaining compulsory sajdah and do tasleem. After that they should do sujud sahw and do another tasleem. As for those who have left the mosque and gone if their attention is later called to this, they will have to repeat their Salaah because of the long break.

2.9.2 What If I forgot to do Sujud-Sahw? If one forgets to observe sujud-sahw before finishing the prayer, and remembers after the prayer, unfortunately, his ablution remains invalid before or when he remembers the sujud-sahw.; does he have to observe ablution before observing the sujud-sahw? If yes , will he start the prayer afresh or do the sujud-sahw? According to weightiest opinion the one who is to do sujud-sahw but forgets or is ignorant of the ruling until he loses his ablution, is excused and not expected to bring it back and his Salaah is valid in shaa Allaah.

2.9.3 How do I Pay Back Missed Witr? It is said that the Prophet (sallaa Allaahu alayhi wa sallam) used to pay back his missed witr after sunrise Can one pray 2, 4 or more raka'aat with the intention of having reward for both solaatu duha and the missed witr? Or it should be observed separately? 'Aa'ishah, may Allaah be pleased with her, said in a hadeeth reported by Muslim and some others:

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

"If he, the Prophet  missed the night prayer as a result of pain or something else, he would observe twelve rak'ats during the day." Hence, he would pay back his missed witr in even number instead of odd number. Moreso, it was not the frequent practice of the Prophet, sallaa Allaahu alayhi wa sallam, to observe du'aa'. I think it is better for the questioner to just pay back the missed witr in this situation. WAllaahu a'lam.

2.9.4 Should one who mistakenly stood for tashahud perform sujud sahw? A woman is praying behind an imam and she mistakenly stood up instead of sitting for 1st tashahud, so she sat back and say the tashahud. The question is, is she supposed to offer the sajdatul sahw at the end of her prayer for standing before sitting again. JazakAllaahu khayran There is no sujud sahw on her

2.10 Dhikr and Du'aa' 2.10.1 Is the Duaa before Tasleem or Tashahhud? The adhkaar in the screenshot when is it supposed to be done, is it before the tasleem or after the tasleem. And if it is after the tasleem, how many times It is better said before tasleem as favoured by Shaykh Ibn al- Uthaimeen. This is because the before encourages us to ask what we wish before tasleem and after the tashahhud. He says:

then he should choose what he wills of...) "ﺛﻢ ﻱﻟﻴﺘﺨ� ﻣﻦ ﺍﻟﻤﺴﺄﻟﺔ ﻣﺎ ﺷﺎﺀ " request...)

it can mean immediately before tasleem ﺩﺑﺮ ﻙﻞ ﺻﻼﺓ As for the phrase or immediately after tasleem. Ibn Taymiyyah, may Allaah have to mean before tasleem most ofﺩﺑﺮ ﻙﻞ ﺻﻼﺓ mercy on him, interpreted the time if it has to do with dua. WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.10.2 Can the Adhkaar for a Salaah be said after its Nawaafil? Is it right if I observe my adkhaar of salawaat not immediately after the Salaah but after the naafilah of that Salaah like I do the adhkaar of Salaat uz- Zuhr after the naafilah of zuhr. Note that I only do this sometimes if I'm in a hurry to go somewhere, so immediately after the Salaah I observe my naafilah after which I now do the adhkaar while walking especially the takbir, tasbih, tahmid and takbir as well as the kursiyy and the mu'aawithatayn..? The Sunnah is to say those adhkaar after the compulsory Salāh and before the nawāfil. However, if one says them after the nawāfil, it is still acceptable by some madhāhib. WAllaahu a'lam.

2.10.3 Is it proper to raise hands in Duaa after Salaah? Ustadh I heard to raise hand and make supplication after Salaah is bid'ah, that the Sunnah is to do dhikr that's the recommended dua'. But can we make supplication after the recommended dua'? Yes, it is bid'ah to raise one's hands in supplication after every Salaah. However, it is not considered bid'ah, if one does it once in a while without sticking to it or fixing a particular time for it. As for supplicating after Salaah without raising the hands, this is permissible as al-Baraa, bn 'Aazib, as contained in Saheeh Muslim, said he had the Prophet  say after Salaah ِ ِ ِ َر ّب ﻗِﲏ َﻋَﺬاﺑَ َﻚ ﻳـَْﻮَم ﺗَـْﺒـَﻌ ُﺚ، ْأَو َْﲡَﻤ ُﻊ ﻋﺒَ َﺎد َك "Lord, protect me from your punishment on the Day when You gather your servants." However, it is preferred one sticks to those recommended adhkaar after Salaah most of the times.

2.10.4 How does one respond when greeted during Adhkaar? If one is greeted while doing adhkaar after daily salawaat, should he respond to the tasleem and continue his adhkaar or he should just gesture, or he answers him after his addhkar...what should he do?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Alhamdu lillaah. There is nothing wrong in pausing one's adhkaar in order to respond to the tasleem given to one by another Muslim; in fact it is recommended to do so. However, if one is in Salaah, beckoning with the hand to the tasleem is enough as established in the Sunnah. And is it a condition that the one who made the tasleem to a brother, hear the response of the brother he greeted. It is recommended that he makes his response audible in order not to make (the person extending the greeting) feel neglected.

2.10.5 What is the Islamic ruling on using Rosary for Adhkaar? What is the Islamic ruling on using Rosary for Adhkaar? The scholars are agreed that it is rewardable and sunnatic to use the fingers or tips of the fingers to count the adhkaar. This is based on the ahadeeth which mentioned this. The Prophet  ordered the womenfolk to do adhkaar and use their fingers. The Prophet would also use his (right) hand to do it. Nevertheless, the scholars of Sunnah have differed as to whether it is permissible to make use of stones or rosary. Majority of the scholars see this as permissible as long as nothing evil is attached to it. Rather, it is just to count and know the number of adhkaar done. This is the view of Shaykh al- Islam Ibn Taimiyyah, Shaykh Ibn al-Uthaimeen, Ibn Baaz et al. On the other hand, Shaykh al-Albaani is of the opinion that it is bid'ah to use it and that there is no any authentic hadeeth from the Prophet  that supports it. He also cited as evidence Ibn Mas'ud who frowned at those who were using pebbles to count their adhkaar in their innovated gathering. This is also the favoured opinion of Shaykh Bakr Abu Zaid. He actually wrote a book on the origin of the rosary which has its origin from the Hindus, then the Christians. In summary, it is better one uses the fingers and avoid the rosary even if he has good intention.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

2.10.6 Is it proper to say in shāa Allaah while supplicating? I have one last question sir. I observed people usually say in sha Allaah after making a du'aa', and what I learnt sir is when (you are) making a du'aa' you should have the conviction that Allaah will answer it. Is saying in sha Allaah not means if you wish to answer. Please I need the Shaykh to clarify these. Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: It is strongly detested or even forbidden to ask Allāh without seriousness by saying "in shāa Allaah" or "in shi'ta" while supplicating to Allāh. The Messenger of Allāh  said:

ِ ِ ِ ِ ِ ِ "إذَا َد َﻋﺎ أَ َﺣ ُﺪ ُﻛ ْﻢ َﻓـْﻠَﻴـْﻌِﺰم اﻟْ َﻤ ْﺴﺄَﻟَﺔَ، َوَﻻ ﻳـَ ُﻘﻮﻟَ ﱠﻦ : اﻟﻠﱠُﻬﱠﻢ إ ْن ﺷْﺌ َﺖ ﻓَﺄَ ْﻋﻄِﲏ .ﻓَﺈﻧﱠﻪ ُ َﻻ ُ ﻣ ْ ﺴ ﺘ َ ْ ﻜ ِ ﺮ ﻩ َ ﻟَﻪ ُ" "When one of you supplicates, he should take his request seriously; he shouldn't say: "O Allāh, Give me if You Will! For certainly no one can compel Him" [Al-Bukhaaree] This, however, does not go against the hadeeth where the Prophet, sallā Allāhu alayhi wa sallam, said to someone who was ill, ﺄﺑس ﻃﻬﻮر ان ﺷﺎء ﷲ "No harm, it (the sickness) is going to purify [your minor sins], if Allāh Wills." [Al- Adab al-Mufrad] This second hadeeth is not a du'aa', for the man, rather a piece of information that if Allāh Wills He may use the sickness to forgive the man. WAllaahu a'lam.

2.10.7 Why is congregational adhkaar not permissible? Please , clarify why congregational adhkaar is not permissible with Daleel and why Al maathurah should not be used as a book of adhkaar.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: What is meant by dhikr jamā'iyy that is not permissible, is the chanting of either an authentic dhikr or an inauthentic one in unison despite the fact that there is no any clear authentic evidence that supports doing that particular dikhr that way. Hence, coming together to chant some adhkaar on a daily or weekly or monthly or yearly basis without any clear cut and authentic evidences that recommended this, is considered bid'ah idāfiyyah. It makes it look like the ones already recommended or commanded in the Sharee'ahh , e.g, the five daily salawāt, the jum'ah prayer and the two 'eid prayers as said by Shaykh al- Islam, Ibn Taymiyyah, in his book "Iqtidāu Sirat al-Mustaqeem. " As for the book "Al-Ma’thūrāt", Shaykh Muqbil, may Allaah have mercy on him, said in an audio, " ﺍ ﻟ ﻤ ﺄ ﺛ ﻮﺭﺍ ﺕ ﻋ ﺏ ﺎ ﺭﺓ ﻋﻦ ﺃﺫﻙﺎﺭ ، ﺏﻌﻀﻬﺎ ﺃﺫﻙﺎﺭ ﺻﺤ�ﺤﺔ ﻭﻟ�ﻦ ﻟ�ﺲ ﻣﻮﺿﻌﻬﺎ ﺫﻟﻚ ﺍﻟﻤﻙﺎﻥ - ﺃﻱ ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ - ، ﻭ�ﻌﻀﻬﺎ ﺃﺫﻙﺎﺭ ﺿﻌ�ﻔﺔ ، ﻭ�ﻌﻀﻬﺎ ﺃﺫﻙﺎﺭ ﻻ ﺃﺻﻞ ﻟﻬﺎ" "[The book] Al-Ma'thūrāt is referring to some adhkār some of which are authentic but are not in their right place, i.e after Salāh. While some of them are weak adhkār; and some of them are baseless." Hence, it is not advisable to use the book "al-Ma'thūraat" based on this explanation. WAllaahu a'lam

2.10.8 What is the ruling on salāt at-tawbah? I want to ask the Shaykh on the ruling on Salaahu tawbah. How it is done and is it to be done every day or occasionally? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed:

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Salāt at-tawbah is authentic from the Messenger of Allāh . Abu Bakr, may Allāh be pleased with him, said, "I heard the Messenger of Allāh , say: ِ ٍ ِ ِ ﱡ ِ ِ ِ ِﱠ َﻣﺎ ﻣ ْﻦ َﻋْﺒﺪ ﻳُْﺬﻧ ُﺐ ذَﻧْـﺒًﺎ، َﻓـﻴُ ْﺤﺴ ُﻦ اﻟﻄ ُﻬﻮَر، ُﰒ ﱠ َ َ ُ ﻘ ﻮ م ُ َ َ ﻴ ُ َﺼ ﻠ ّ ﻲ َرْﻛَﻌﺘَـْﲔ، ُﰒ ﱠ ﻳَ ْﺴﺘَـْﻐﻔُﺮ ﻠ ﱠ ﻟَ ؛ إﻻ َﻏَﻔَﺮ ﻠ ﱠﻟ ُ ﻟَﻪ ُ ِ ِ ﱠ ِ ِ ِ ."ُﰒ ﱠ ﻗ َ ـ َﺮ أ َ َ ﻫ ﺬ ﻩ اْﻵﻳَﺔ َ" : َواﻟﺬ َﻳﻦ إذَا َﻓـ َﻌﻠُﻮا ﻓَﺎﺣ َﺸﺔ ً ْأَو ﻇَﻠَ ُﻤﻮا أَﻧ ُﻔ َﺴ ُﻬ ْﻢ ذَ َﻛ ُﺮوا ﷲ " إﱃ آﺧﺮ اﻵﻳﺔ "There is no servant that commits a sin and perfects his purification, then he rises to observe two rak'ats, then he seeks forgiveness except Allaah forgives him. Then he read this verse: "Those when they commit an indecent act or wrong themselves they remember Allaah..." to the end of the verse. Hence, Salāt at-tawbah is recommended. However, doing it every day is bid'ah; it is not reported from the Righteous Predecessors.

2.11 Nullifiers of Ablution and Salaah 2.11.1 Does sleep invalidate Salaah? Does Sleep Invalidate the Salaah? If what the questioner means by his question "Does sleep invalidate Salaah" is the case of someone who falls in deep sleep while observing Salaah, the answer to that is " yes". However, if what he means is "dozing off ' it doesn't invalidate it.

2.12 Jum'ah 2.12.1 Where does one Observe Jum’ah? Is it true that we cannot observe Salaatul Jum’ah (Friday Prayer) in our school since our prayer ground is not a proper masjid. Someone argues that school's prayer ground is a MUSALLA and not a MASJID so we can’t do Jum’ah prayer no matter how large our numbers. Is it true? The basis is that it is not permissible to have many jum'ah mosques in a town except for a genuine reason in the Sharee'ah such as the present one not containing the praying ones. Hence, there is no

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

justification for the use of your school premises for Jum'ah Salaah unless if the jum'ah mosque is very far or it is built and being managed by the innovators. 2.12.2 Should Ma’muun also point after Khutbah? It has been reported that when the imaam/katib mades dua at end of the kutubah, he is expected to point his forefinger, does this apllies to the ma'muun Yes, the ma'mum does same.

2.13 Qasr (Shortening the Salaah) 2.13.1 For how long does one Pray Qasr? My question is related to Qasr prayers when travelling. Do I pray qasr the length of my stay or just for the first day of my travel? The weightiest opinion is that you pray qasr as long as you have not decided to live there.

2.14 Tahajjud 2.14.1 Which is better – Long Surahs or Many Raakahs? Please I will like to know the best way to observe tahajjud prayer. Is it better to observe many rakahs with not too long surahs or few rakahs with lengthy surahs The best way is that of the Prophet . He would observe eleven rak'ats in five or so hours. i.e he would lengthen his recitation. He also said as reported by Jaabir, ِ ِ "أَﻓْ َﻀﻞُ ﱠاﻟﺼَﻼة ﻃُ ُﻮل اﻟُْﻘﻨُﻮت " "The best Salaah is long standing plus recitation."

However, if one can't bear that of the Prophet , one can do as many rak'ats as possible according to majority of the scholars based on the hadeeth,

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

"ﺻﻼة اﻟﻠﻴﻞ ﻣﺜﲎ ﻣﺜﲎ..." "The night Salaah is two, two rak'ats..." [Bukhaaree & Muslim] WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

3. RAMADAN/FASTING

3.1 Commencement of Ramadan

3.1.1 Is there any basis for rushing to be the first to inform others of Ramadan? Alhamdulillahi, Ramadan is just about a month in shaa Allaah. A lot of us do send a message ahead claiming it's from the statements of Nabiyy that whoever informs first about Ramadan, hellfire ﺻﻞ ﷲ ﻋﻠ�ﻪ ﻭﺳﻠﻢ Muhammad will be haraam for such person. How authentic is this O Shaykh? That is baseless. It has no authentic evidence.

3.1.2 Should astronomical culations be used to commence fasting? Please sir, we need your explanation on the use of astronomical calculation in determining the starting of fasting. As some people claim that, that is what we make the ummah unite at this 21st century. The scholars over centuries have severally and successively encouraged the use of naked observation and this is what is commanded by the Prophet . He said: ﺻﻮﻣﻮا ﻟﺮؤﻳﺘﻪ وأﻓﻄﺮوا ﻟﺮؤﻳﺘﻪ ﻓﺈن ﻏﻢ ﻋﻠﻴﻜﻢ ﻓﺄﻛﻤﻠﻮا ﺷﻌﺒﺎن ﺛﻼﺛﲔ " "Fast when you sight it, and break when you sight it. And if there is cloudiness, complete your counting to be thirty." [Saheeh Al-Jaami'] Those scholars – past and present – who recommended the use of astronomical calculations in commencing and ending the fast are not correct in that the astronomical calculations can only tell us when the new moon will be born and this may not be sighted in many places around the world. And this is the reason why those clamouring for the use of astronomical calculations sometimes differ in determining the first day of commencing the fast. That of

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

European Council for Fatwa and Research may be different from that of Moonsighting.com. However, we are asked to fast when we sight the moon and not when the new moon is born.

3.1.3 When should intention for fasting Ramadan be made? Please regarding Ramadan intention, should it be at the beginning of the month or each day has it's own intention? According to majority of the scholars it should be on a daily basis. However, the Māliki school is of the opinion that one can intend to fast the whole month of Ramdān from the first night. And if it happens one cannot fast in one or so days in the month for a genuine reason such as sickness, this will be an exception from the general intention. And this is weightier. WAllaahu a'lam.

3.2 Other Issues Pertaining to Ramadan and Fasting in General 3.2.1 Is it proper to keep saying the du'aa' "Allaahumma innaka 'afuwwun tuhibbu-l-' afwa fa'fu 'anni"continuously after Ramadan? Will saying the du'aa "Allaahumma innaka 'afuwwun tuhibbu-l-' afwa fa'fu 'anni" in the night continuously outside Ramadan be considered bid'ah knowing that the hadeeth reported on that is specifically with respect to the last ten days of Ramadan? It is NOT from the Sunnah to stick to that wording outside the last ten nights of Ramdān. WAllaahu a'lam.

3.2.2 Am I supposed to repay the fasts I missed during my period of Jahiliya? I'm a Muslimah but I started practicing some years ago after I'm influenced by a sister in secondary school. So my question is during this period of jahiliyyah, am I suppose to fast back my missed Ramadan which I don't know its numbers

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

According to majority of the scholars you will have to pay back those abandoned days; you will have to do rough estimate of them. However, Ibn Taimiyyah is of the opinion that it is not obligatory on a person in a case similar to yours to pay back those days; this is because you were then ignorant of the ruling of fasting ﻻ ﺗﻠﺰﻡ ﺵﺍﻟ��ﻌﺔ :in the month of Ramadan. This he based on the principle ."The Sharee'ah is not binding until after knowledge" ﺇﻻ ﺏﻌﺪ ﺍﻟﻌﻠﻢ Moreso, the way the Prophet  treated some companions who did some ibaadaat wrongly or abandoned them buttresses this position. For instance, the Prophet , did not ask the who had been praying wrongly to pay back all the salawaat he had prayed wrongly except the present one; he did not ask Hamnat bint Jahsh to pay back those salawaat she abandoned during her istihaadah which she regarded as hayd, among many other examples. In summary, this position appears to be the stronger opinion. WAllaahu a'lam.

3.2.3 Should we read more Qur’an during Ramadan (and after) or reflect more? What should be our main goal out of these two acts while reciting the Qur'an in Ramadan and outside Ramadan?Should we concentrate more on the number of pages we can cover or reflect on the verses which may take more time? Scholars have differed as to what is more rewardable during Ramadan between reading with much pondering over the meaning even if it is little and reading much (a lot of khatamaat i.e. finishings) with little pondering. Those scholars who prefer much reading use as evidence the hadeeth of the Prophet, sallaa Allaahu alayhi wa sallam, that says, ْ َ ا ِ ِِ ِ ِ ِ ِ ِ ْﻦ ﻗ َـَﺮَأ ْﺣَﺮًﻓﺎ ﻣِﻦ ﻛ ِﺘﺎبِ ﻪﻠ ﱠﻟ َﻓـﻠَﻪُ ﺑﻪ َﺣ َﺴﻨَﺔٌ، َوا ْﳊَ َﺴﻨَﺔُ ﺑَﻌ ْﺸﺮ أَْﻣﺜَﺎﳍَﺎ، َﻻ أَﻗُ ُﻮل : اﱂ َﺣْﺮ ٌف، َوﻟَﻜ ْﻦ أَﻟ ٌﻒ َﺣْﺮ ٌف، ِ َوَﻻمٌ َﺣْﺮ ٌف، َوﻣ ٌﻴﻢ َﺣْﺮ ٌف "Whoever reads harf from the Book of Allaah has a good deed written for him; and a good deed is multiplied by ten. I do not

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

mean by a "harf" one word, rather I mean "Alif" is harf, "Laam" is a harf and "Mīm" is a harf." [Tirmidhee] They also use as evidence that companions like Uthmaan once recited the whole Qur'aan in one night. Al- Imaam ash-Shāfi'i would also finish the whole Qur'aan sixty times in Ramdān; and there are many other examples. As for those who believe in tarteel, they use as evidence that the Prophet  said, ِ ِ ٍ َﱂْ َ َ ْﻔ َﻘ ْﻪ َﻣ ْﻦ ﻗَـ َﺮأَ ﻟ ﺼْ ُﻘ ْﺮآ َن ﰲ أَﻗَ ﱠﻞ ﻣ ْﻦ ﺛَ َﻼ ث "Whoever reads the Qur'an in less than three days will not have the understanding." [Tirmidhee] This was said to Amr bn al-'Ās by the Prophet, sallaa Allaahu alayhi wa sallam, without differentiating between Ramadān and other than Ramadān. And this is the view of Shaykh al-Albāni and some others. In summary, the issue is subject to strong difference of opinion in which khilaaf is permissible. WAllaahu a'lam.

3.2.4 When does fasting begin? I had the intention of fasting the month of sha'aban which I started yesterday. I have informed my husband a day before. I woke up for SAHUR at 5:15 a.m., my husband made love to me (at) 5:35 a.m. and the IQAMAH was called at 5: 50 a.m. is my fasting valid? The most appropriate time for Fajr presently - wAllaahu a'lam- as at today, 03/04/2020 in Lagos is 5:41am. Hence, if the play between you and your husband exceeded this time and there was one of these two things added to it: insertion or ejaculation, then you have lost the fasting for that day. WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

3.2.5 By when must a breastfeeding woman repay her missed Ramadan fast from the previous year? A breastfeeding mother of a child that is 1yr+. The breastfeeding is not exclusive but she has tried to fast repaying missed fast but faces some difficulty which leads to the fast not being completed, She has wants to know what is the judgement in this situation, is it compulsory for her to fast If she can't repay the fast now, she should delay it till the time she will be able to pay it back.

3.2.6 What is the ruling on having intercourse during the day of Ramadan? One of our staff told me some months ago that her husband would secretly have intercourse with her during last year Ramadan and told her not to tell anybody. He'd even break his fasting around 7am saying he couldn't cope. Since then he hasn't done the kaffara. Even the wife can't count the number of times it occurred. It is clear from the question that the man knew that his action is wrong. And for this reason, he is sinful and should repent to Allaah from such an ungodly act; in addition he should fast two months consecutively for each day he has broken as a kaffaarah. However, if he can't do that on health ground or other genuine reason, he should feed 60 poor Muslims. This is for days during which he had sexual intercourse with his wife. As for the days during which he only broke the fasting by eating, he should pay those days back only, and there is no need for kaffaarah according to majority of the scholars. In addition he should seek forgiveness from Allaah and repent to him.

3.2.7 When should one stop eating Sahur? During Sahur, I have before me some morsels of eba, meat, drink and drugs to take. Assuming Fajr at this time is 5:35am and we are just at 5:34am. Should I just forgo everything immediately the Muadhin calls to prayer at 5:35am or I can finish eating it even after the adhaan?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

The one who knows he has little time to the end of sahur time, should not place in front of him food items that he will not be able to finish before that time. Most scholars are of the opinion that when one hears the adhan truly informing the people that the true dawn is out and that it is time to establish salāt al-Fajr or one observes the appearance of the true dawn by oneself, one should stop eating immediately. This is based on the verse وﻛﻠﻮا واﺷﺮﺑﻮا ﺣﱴ ﻳﺘﺒﲔ ﻟﻜﻢ اﳋﻴﻂ ﻣﻦ اﻷﺑﻴﺾ ﻣﻦ اﳋﻴﻂ اﻷﺳﻮد ﻣﻦ اﻟﻔﺠﺮ... "...And eat and drink until the true the white thread appears to you from the black thread of fajr (i.e the true dawn); it is also based on the hadeeth..." (Baqarah [2]: 186) ن ﺑﻼﻻ ﻳﺆذن ﺎﺑﻟﻠﻴﻞ ﻓﻜﻠﻮا واﺷﺮﺑﻮا ﺣﱴ ﻳﺆذن اﺑﻦ أم ﻣﻜﺘﻮم.... "Verily, Bilāl calls the adhān at night; so eat and drink until Ibn Umm Maktūm makes his call..." [Bukhaaree & Muslim] However, there is a hadeeth that says, ِ ِ ِ ِ ِِ ِ ِ "إذَا َﲰ َﻊ أَ َﺣ ُﺪُﻛُﻢ اﻟﻨَّﺪاءَ َواْﻹَ�ءُ َﻋﻠَﻰ ﻳَﺪﻩ، ﻓََﻼ ﻳَ َﻀْﻌﻪُ َﺣﱠﱴ ﻳـَْﻘﻀ َﻲ َﺣ َﺎﺟﺘَﻪُ ﻣْﻨﻪُ ". "When one of you hears the call of [the true dawn] and the bowl is in his hand, he should not drop it until he is satisfied from it)." [Reported by Ahmad and Abu Daud and graded authentic by al-Albāni.] It is based on this that some scholars say he can eat the morsel in his hand and nothing more; some say he can eat until he is satisfied. In summary, one should keep to the āyah and the first hadeeth as much as possible. WAllaahu a'lam.

3.2.8 What should one who has no means to feed a fasting person in atonement do? If one has no means to feed fasting person as atonement for inability to fast of someone under one's care. What should such person do?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

It is not compulsory on you to feed or fast on his behalf. It is only recommended. WAllaahu a'lam.

3.2.9 What does a person who does not feel up to fasting in Ramadan do? If someone feels that she doesn't have the mental and physical capability to fast this Ramadan, what is she to do instead? i.e. she has just gone through a gruelling six months of therapy and does not feel capable of fasting. The one who is sick is allowed not to fast but will later pay it back. Allaah  says: وﻣﻦ ﻛﺎن ﻣﺮﻳﻀﺎ أو ﻋﻠﻰ ﺳﻔﺮ ﻓﻌﺪة ﻣﻦ أ�م آﺧﺮ ... "Whoever is sick or on a journey, should pay back on some other days." Baqarah [2]: 184) Hence the one who feels they can't fast because they are just recovering can delay it till they are physically okay. WAllaahu a'lam.

3.2.10 Can a pregnant woman feed her husband as fidyah? Can a pregnant woman provide meal for her husband to break his fast with the intention of fidyah during the month of Ramadan? Especially in this situation of lock down and no movement. Fidyah is to be given to the poor and not to the one who is financially okay. However, if a woman who is to do fidyah has a poor husband, she is not to give him the fidyah, rather it should be given to another person, coupled with the fact that some scholars have even said the man is supposed to assist her in paying the fidyah. WAllaahu a'lam.

3.2.11 Can a day be reckoned in hours for the purpose of fasting? Please a friend of mine and his family has just moved to Germany. Currently the Sun rises by 3am and sets by 10pm. Are they permitted to shorten their fast?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

There is no evidence that says fasting period should be so and so hours. As long as there is appearance of fajr and sunset, one has to fast it even if the day lasts four 23 hours. However, if one tries it and it is unbearable for one, then one can fast it some other time. However, if there is no sunset at all or no sunrise at all as it happens is some Scandinavian countries, then one can use the timing of the closest place to one's country that still experiences day and night. WAllaahu a'lam.

3.2.12 What are the things that invalidate fasting? What type of things can break fasting, especially Ramadan? There are things that there is consensus on that they invalidate the fast either that of Ramadan or other than it. These are: eating, drinking, having sexual intercourse during the day of Ramadan, i.e., from the appearance of the true dawn till sunset. Likewise if a fasting woman sees her menses or postnatal blood during that period, her fast has been vitiated. Evidence for this is Q2:187; likewise the hadeeth of 'Āishah which was recorded by Muslim and others that when the womenfolk were menstruating they would be asked to pay back the fast and they would not be asked to pay back the salāt. Scholars also treat the intravenous solutions that are nutritive as having the ruling of eating and drinking. Majority of the scholars treat masturbation, (i.e., ejaculation without insertion) as having the ruling of lesser intercourse which only invalidates the fast and necessitates qadā, , i.e., paying back that day only, unlike when it involves insertion of the male organ which calls for expiation, i.e., one sets free a believing slave and in the absence of that one fasts two months consecutively and when one does not have the ability to do that one feeds sixty poor Muslims as explained by the Prophet  in authentic hadeeth. Some are of the opinion that he would in addition do the qadā, of that day.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Majority of the scholars regard deliberate vomiting as a vitiator of the fast. This is based on the hadeeth that says "Whoever vomits deliberately should pay it back; and there is no qadā, on whoever is overpowered by vomit" Apart from these, there are many other things that the scholars have differed on whether they invalidate or not such as cupping, the use of inhalers, suppositories, intramuscular injections, eardrops, eye drops etc. The weightier opinion is that they do not invalidate as long as they do not get to the throat and stomach. Note: Apart from the menstruation and postnatal bleeding, all other invalidators are considered as such only when the person does it knowingly, willingly and mindfully according to the weightier opinion which is favoured by Shaykh Ibn al-Uthaimeen, may Allāh have mercy on him.

3.2.13 What is the position on the supplication in Sunan Abu Daawood for breaking the fast? What is the condition of the Hadeeth of the du'a after breaking of ﺫﻫﺐ ﺍﻟﻈﻤﺄ ﻭ ٱﺑﺘﻠﺖ ﺍﻟﻌﺮﻭﻕ ﻭ ﺛﺏﺖ ﺍﻷﺟﺮ ﺇﻥ ﺷﺎﺀ ﷲ.. .fasting in sunan abi daawood...i.e Scholars have disagreed on the authenticity of this hadeeth; some authenticated it like Shaykh al-Albaani, Ibn Hajar and some others. While some said it is not authentic because of the presence of Marwaan bn Saalim al-Muqaffa' who is said to be majhool al-haal. It is based on this that Shaykh Muqbil declared it da'īf. And this appears to be the weightier opinion. However, that doesn't mean the fasting one should not supplicate while breaking. The scholars have recommended this based on one hadeeth or the other.WAllaahu a'lam.

3.2.14 How far can a husband and wife go during fasting? Please I need enlightenment on issue in Ramadan I’m caressing massaging, romancing my wife because she is pregnant to the (extent that) she ejaculate but no insertion ...my fasting is still valid sir?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: It is permissible for a man to play with his wife while fasting. However, this is not encouraged as it may lead to ejaculation of semen by either of the spouses or both of them; this according to most scholars of Islām invalidates the fast and calls for paying back that day. Playing with one's wife can even lead to something worse than that, and that is when there is insertion which entails kaffārah ,i.e, setting free a believing slave and if one is unable to do that, one should fast two months consecutively and if one is unable to do that, one should feed sixty poor Muslims. Cautioning us on this, Aishah, may Allāh be pleased with her, said, "The Messenger of Allāh would kiss me while fasting. However, who amongst you can control his organ/ urge like that?" [Muslim] Hence, your wife will have to pay back that day. WAllaahu a'lam.

3.2.15 Should a revert forgo fasting? My friend was not lucky enough to get back to England before the lockdown and is a revert. She is currently stuck with her family that are atheist and is not in a position to attempt fasting.What should she do? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: If as a revert she could observe salāt while staying with her family who is not a Muslim, she should also be able to fast while staying with them.

3.2.16 Is it permissible to take iftar/sahur prepared by a brother’s "wife" who is not lawfully married to him? Sir, I want to ask question pertaining to Ramadan ruling sir. She is a Christian and my brother's wife but what I observed is that is not a legally (married) wife according to Islamic ruling on Nikkah. Sir is it possible for her to prepare

Fataawah an-Naseehah Brief Rulings on Issues of the Deen sahur and iftar for me. May Allaah elongate you on his work and make Paradise your abode. Yes, it is permissible for you to eat just as it is permissible for you to eat the food given to you by a Christian woman who is not your brother's wife.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

4. ZAKAAH AND SADAQAH

4.1 Calculation of Zakaah

4.1.1 How does one calculate Zakaah on the cost of building a house? For a person who built a house (6 flats) which he rents out as a means of making money. In building the house he spent say N10 million. Annually he gets N3 million as rent from the said house. Will he pay zakaah on such kind of money? If yes, will his Zakaah be based on the cost of building the house i.e. N10 million or what he makes on the house annually i.e. N3 million There is no zakat on an item meant for rent unless if one keeps the rents until a hijri year goes on them and they are up to nisaab of gold (which is the price of 85 grams of gold or preferably the nisaab of silver although very much lower- which is the price of 595 grams of silver)

4.1.2 How does one calculate Zakaah on periodic savings? Please sir my question is on zakat. Will a person that save money in the bank daily or weekly pay zakat on the money after a year of his saving or will he start counting from the day his saving attained nisaab. Moreso what is nisaab for zakat base on the silver standard? The one who has some money will have to constantly check whether a whole hijri year has gone on the money with him or her or the one he has kept (lent) the bank and whether it is up to nisaab on the day it is a year old, (the nisaab is the price of either 85 grams of gold (or 595 grams of silver according to majority of the scholars and fiqh academies). Hence, he or she treats each saving with separate counting, although to make things easy, it is preferred that he or she just adds other savings to the original saving and after a year goes on the first saving which is up to nisaab on its own, she pays zakat on them all. However, if the first saving and other savings are all fruits

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

of particular money, then it is compulsory to treat them the same way. For instance, if someone gets 2 million naira in the first day of last year Sha'ban and he bought some items with it for sale and he has been saving on a daily or weekly basis from it, zakat will be paid on both the capital and the profits compulsorily.

4.1.3 Can one estimate Zakaah or delay it if one cannot gain access to the property for proper valuation? Will it be allowed for (a) businessman to delay estimation/payment of zakat because one can’t access the estimation goods in store with some goods that has not cleared at the airport due to Covid-19 lockdown? It is permissible to delay it. However, it is better if one can do a rough estimate of the zakātable wealth and give out what is due on it as zakāt so as to benefit those who are entitled to it particularly during this lockdown. And later, cross-check if he has actually paid the real amount or he has paid less, which he should complete or more which he can decide to regard as additional sadaqah or count as part of next year's zakāt to be given by him. WAllaahu a'lam.

4.2 Zakaat on Pensions and Gratuities 4.2.1 How does’ one pay zakaah on compulsory pension plans? Most of us with corporate organisations are under obligation to contribute to a pension scheme which we don't have access to till certain conditions are met such as age limit or loss of job. Are we to pay zakat on this savings once it reaches nisaab? Assuming our take home leaves little or nothing after basics expenses. Firstly, we should separate between a pension scheme that is imposed on one and one that is voluntary. If the money deducted from one's salaries is invested in things that are haraam and the pension scheme is compulsory, one should only take one's principal at the end of the day. However, if it is not compulsory to

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

participate in it, then one should not join it since the money is invested in haraam things. As for the zakat aspect of the question, scholars have viewed such money that one doesn't have access to until later, in different ways. Some said it should be treated like money that was snatched by someone or owed one by somebody that one has lost hope in recovering the money back from them; if one later recovers it, one should pay zakat on it if a hijri year goes on it from the day of its recovery; while some scholars say one should pay zakat of one year on it immediately one recovers it. In fact, some are of the opinion that one should pay zakāt on the previous years too. Nevertheless, the first opinion appears to be the strongest position, i.e., it is not zakātable unless one keeps the money for a whole hijri after its recovery. This is the favoured opinion of Shaykh Ibn Baaz and Ibn al-Uthaimeen. Note: Zakāt is only on the principal if the profit is from haraam investments. And the profits should be given out not as zakāt but because one personally and those that one is responsible for cannot benefit from it.

4.2.2 Should zakat be paid on gratuity from government? Is gratuity money after serving govt zakatable? There is no zakat on it unless if he allows a hijri year to go on it and it is not less than the nisaab.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

5. HAJJ AND UMRAH

5.1 Tawaaf 5.1.1 Does farting invalidate Tawaaf? Please I would like to know what happens if a person farts midway during tawwaf, does the person start all over from the beginning or continue from where the fart happened? The one who farts during tawaaf will have to renew his ablution according to majority of the scholars; some say he should start afresh while some say he should continue from where he loses his ablution. However, some scholars hold a contrary opinion to that of the majority and they argue that having ablution is not a condition for tawaaf. This is the favoured opinion of Ibn Taymiyyah and it appears to be the stronger. However, it is advisable to renew the ablution and continue from where loses the ablution.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6. FAMILY MATTERS

6.1 Marriage 6.1.1 Can a woman accept two proposals at the same time? Please Help us ask Ustadh the ruling Of Sisters accepting more than one proposal probably to compare and contrast? She can accept as many proposals as possible as done by Faatimah bint Qays. However, she should not be in secret talk or seclusion with any of those who have proposed to marry her, lest she falls in zinaa or its preambles at least.

6.1.2 Is a promise not to marry another woman valid as Mahr? It is reported that a nikah was held recently that a wife requested as her MAHR from her husband to promise her not to marry another woman after her. Is this kind of request valid and binding Islamically? Yes, the request is valid according to the weightier opinion. This is because mahr can be something tangible or intangible as we have it in the history of the Muslims. However, if the man violates it, the woman has the right to seek for khul'. WAllaahu a'lam.

6.1.3 Further clarification requested on 6.1.2 The second leg of the question was not touched. Does such condition qualify as a mahr? Shaykh still need to clarify that aspect so that some people would not hold that the condition can be a valid mahr. It is one thing to stipulate conditions, it is another thing to place a condition as mahr (dowry) Jazaakumullahu Khairan Yes, the request is valid according to the weightier opinion. This is because mahr can be something tangible or intangible as we have

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

it in the history of the Muslims. However, if the man violates it, the woman has the right to seek for faskh. WAllaahu a'lam.

6.1.4 Can a woman choose to not to marry a man that is already married? Sir please if a single sister choose never to become second, third or fourth wife not because she doesn't understand the concept or dislike polygamy but because she is scared how people around does it and how they are (being) treated,please is the sister not sinning for choosing and praying not to marry a married man. There is no harm in that as long as she does not oppose polygamous institution in Islam. In addition, she must not commit zinaa or revolve around it.

6.1.5 Can a non-Muslim be a waliyy? I joined this group through a Facebook link. I have a fiancée who practices Islam, the sister in question has a Muslim mother but a Christian father. I heard that the father cannot be a wali for nikkah.The lady wears khimar and practices Islam properly, what do I do if she insists she can't replace her father for another. I was told that the nikkah would not be valid if the Christian father act as her wali. First, it is not a good thing to be chatting with an opposite sex who is not your mahram on the social media unless there is a need for that as a lot of sisters have been hunted by evil people through these media and a lot of sisters and brothers have fallen into untold evils through them. Back to the question, the Sharee'ah court or a respectable Shaykh in the society can act as her islamically recognized waliyy and the father later acts as a figurehead waliyy. However, if the father was originally Muslim but later apostatized, the grandfather or the paternal uncle who is a Muslim should act as the waliyy.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6.1.6 Can a wife insist her husband divorce his newly married second wife? My husband married another wife in a manner that hurts me so much. He lied about it and I got to know from the lady herself. He always tell me he doesn't love the lady but was just playing around and never knew the father would give out his daughter the first day he went to meet him, so he said he's (stuck) now. I told him to divorce the lady because obviously, he doesn't have the means to cater for her and our home has turned sour because of that. He's yet to consummate the marriage and nobody knows about it except me and his mum who also insist (that he should) divorce her. My question is: 1. Is it Haraam for him to divorce the lady? 2. If I fear that I can't cope with the pain and hurt and which has led to me gradually disliking him, can I seek for divorce? O my sister in the Deen of Allāh! May Allāh grant you the patience to bear whatever Allāh has legislated. Allaah has permitted a man to marry more than one wife; and he does not need the permission of the first wife to marry the second wife. This is his right. Yes, it is advisable that the man doesn't conceal this from the first wife due to the shock it may cause her. Nevertheless, it is not permissible for a man who can't maintain a second wife to proceed to do aqd with her as marriage is responsibility and not something of play unless if the lady gives up some of her rights.The Prophet, sallā Allāhu alayhi wa sallam, said ﻔﻰ ﺎﺑﳌﺮء إﲦﺎ أن ﻳﻀﻴﻊ ﻣﻦ ﻳﻘﻮت "It is enough a sin for a man to neglect those he is responsible for their catering)." [Abu Dawud] Nevertheless, a woman does not have the right to tell her husband to divorce another woman whom her husband has also done 'aqd with. This is because she has become a wife like her and she (the first wife) would not like the other wife to also tell the husband to divorce her. In addition when one's mother instructs one to divorce one's wife it is not binding on the man to do so unless there is a genuine reason in the Sharee'ah that supports that. A

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

good example of this is when Umar instructed his son to divorce his wife, the Prophet, sallā Allāhu wa sallam, advised him to obey. This is because Umar was a pious man who would not have done that except for a genuine reason in the Sharee'ah. WAllaahu a'lam.

6.1.7 Can consummation be delayed after Aqdun-Nikkah? They did Akidu Nikkah but they promised not to consummate it till their Walimoh Nikkah, if the man request to consummate it before Walimoh, can she deny him since they both make the promise to wait till their Walimoh? Ordinarily, the walimah comes after the consummation of the 'aqd as practised by the Prophet, sallā Allāhu alayhi wa sallam, and his companions. However, if the walimah comes before the consummation, there is no harm in it particularly when that has become the norm now and there is nothing in the Sharee'ah that speaks against it. Hence, consummation before the walimah is permissible; in fact it is the Sunnah. However, the waliyy of the lady should be carried along and the 'aqd must also be made known to avoid unnecessary allegation of zinā. WAllaahu a'lam.

6.1.8 When does a marriage actually take place? We have a situation and I will like USTADH input: "Introduction" as it was called between a brother and a sister. Though in it there was request-to- marry and acceptance of request with approval from Waliy. But a date was fixed again for the marriage proper more like walimah where the mahr will be presented/paid. Between intimacy has happened behind closed doors and she is pregnant. - Have they committed Zina though after acceptance but before payment of mahr. - their intention that the introduction is just a visit not the real nikkah affects its status as nikkah. - please throw more light on any part of this scenario.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

- has the marriage actually taken place, as the girl’s father has cancelled the marriage but the boy’s family insist that they are already married just the mahr pending. It should be made clear here that a lady is not considered to have been married to a man except with the explicit approval of her waliyy after the man may have sought her hand in marriage. If the waliyy understands the difference between 'aqd an-nikāh and walīmat an-Nikāh in Islam and he says he doesn't regard the introduction as 'aqd an-nikāh, his statement should be given precedence and the suitor should not consider the lady yet as his wife. He should not be in seclusion with her. More importantly, he should not have sex with her otherwise he commits zinā. However, if the waliyy sees the introduction as 'aqd an-nikāh, it is permissible for him to be in seclusion with her. And if he has sex with her before the day fixed for the walīmah, he has not committed zinā as walīmah itself is not a condition for the validity of an-nikāh; rather it is mustahabbah according to majority of the scholars, and it is Sunnah that it even comes after consummation as practised by the Prophet, sallā Allāhu alayhi wa sallam. However, it is not encouraged that the man has sex with the lady unless he has enlightened the family about that. WAllaahu a'lam.

6.1.9 When does a marriage actually take place (2)? My question is about akidu nikkah, someone go to the girl house to meet her parents to say I want to marry your daughter, but before that he (sent his) parents to them and (they) said they want to see the boy so he (showed) up – after that, (there was) no problem. But the girl is a student… (My question is whether) the boy can have love with her or not. Please I need your help for that explain to me sir, may Almighty ALLAAH forgive protect and bless you sir thanks. It is not permissible to have anything with her until it is clearly mentioned by the waliyy that she has become lawful to him.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6.1.10 *What is the prescribed amount for Mahr? I just did Aqdu recently, how much is the prescribed amount for Mahr now? because I asked my wife about what she wants as Mahr and she said she don't know... That I should give her anything The man and the lady are to decide what to give and take as mahr. However, the Prophet's mahr used to be 12.5 uqiyah of silver. This is equal presently to about 310,000 naira.

6.2 IVF and Surrogacy 6.2.1 Can a female Muslim go for an I.V.F and/or Surrogacy? Can a female Muslim go for an I.V.F and SURROGACY with full details please? Surrogacy is a process where a woman assists another woman because of her inability, to bear in her own womb an egg that has been fertilised by the sperm of the husband/ partner of the owner of that egg or it is a process where a woman allows her own egg to be fertilised by the sperm of another woman's husband and it is later implanted in the womb of that man's wife. This, however, is not permissible. This is because the womb and egg of a woman has a lot to do with a woman being the mother of the baby. Similarly, the sperm has a lot to do in the declaring the baby an illegitimate child. The Prophet  said, ﺮ ـ ﻠ ِ ِ ِ ِ ِ ِِ َﳛ ﱡِﻞ ِﻻﻣْئٍِﻳُﺆْﻣﻦُِ ﺑﺎِﻪ ﱠﻟ َواﻟَْﻴـْﻮم اْﻵﺧﺮ أَْن ﻳَ ْﺴﻘ َﻲ َﻣﺎءَﻩُ َزْرعَ َﻏْﲑﻩ "It is not lawful for someone who believes in Allaah and the last day to water what another man has sown with his water..." [Abu Dawud] This means the sperm of a man has a lot to do with the child, likewise the egg and womb of a woman. As for IVF, this is permissible according to the resolution of the Fiqh Academies if handled by reliable doctors who won't tamper with and manipulate the sperm and eggs. However, some scholars such as al-Albaani go against this.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6.3 Family Relations 6.3.1 What is the ruling on bowing, kneeling down, prostrating etc in greeting? What's the ruling of kneeling down, prostrating, bowing, Al inhinahu to other than Allaah? With evidences... It is not permissible to bow or prostrate in order to greet anybody as the Sharee'ah frowns at this and forbids it and if it is with the intention of worship, the doer goes out of the fold of Islam. Allaah  says: َ ُ ﻟ ﺸ ِ ۡ ُ ﻪ ِ ِ ﱠ ِ ِ ۡ ِ ۡ ﺗ َﺴۡﺠ ُﺪ او۟ ِﻠ ۡﱠﻤﺲ و ََﻻﻟ ِﻠﻘَﻤِﺮو ﺳَٱۡﺠ ُﺪ او۟ ﻠ ﱠﻟ ٱﻟﺬی َﺧﻠََﻘُﻬ ﱠﻦ إن ُﻛﻨﺘُﻢ إﱠ�ﻩُ ﺗَـﻌﺒُُﺪوَن "Do not prostrate/bow for the sun nor the moon; prostrate/bow for Allaah that created them if truly it He that you worship." The word "sujud" in the Arabic language can mean both prostration and bowing as said by Ibn al-Qayyim in Zād al- Ma'ād. The Prophet  also forbade his companions from doing such. Ja'far, may Allāh be pleased with him, said in front of an-Najāshi, ﻠ ـ ﻪ و َ ﺣ إ ﱠﻪ ِ ِ "ﻪ ﱠﻟَ َﻋﺰﱠ و ﺟَ ﱠَﻞﺑ َـﻌَﺚَإ ﻟَِﻴْﻨ َﺎرَ ﻟﺳُﻮﻪَُ ﺻَﻠ ﱠﻰا ﻠﻟﱠُﻋ ََﻠﻴِْﻪ ََﺳ ﱠﻠﻢ ، َوَأﻣََﺮَ�أ َنْﻻ َﻧ َﺴْ ُﺠ َﺪﻷ ََِ ٍﺪ ِﻻ ﻠ ﱠﻟ َﻋﱠﺰ َوَﺟ ﱠﻞ " "Allāh sent to us His Messenger  and he ordered us not to prostrate/ bow for anybody except Allāh, The Almighty, The All- Great." [Ahmad, and it is graded authentic by al-Albāni.] The Prophet  also said, ً ﺣ ﻷ َ ز ِ ﱠ َ ِ ِ ِ ﻮْﻛ ُْﻨُﺖ آ ﻣِﺮ اأَﺣَ ًﺪ اأَنْﻳ َﺴْ ُﺠ َﺪﻷ ََِ ٍﺪ ﻣَََْﺮُت ا ﻟﻨِّﺴ ءﺎَ أَنْﻳ َﺴْ ُﺠ ْﺪَن ﻷ ََِْوﺟاِﻬﻦ ؛ ﻟِﻤ ﺎ َﺟَﻌَﻞ ا ﻪﻠ ﱠﻟُ َﳍُْﻢ َﻋﻠَْﻴﻬ ﱠﻦ ﻣ َﻦ ا ْﳊَّﻖ "If I were to order anyone to prostrate/bow for anyone, I would order the women to women to prostrate/ bow for their husbands due to the right Allāh has given them over them." [Abu Daud, and it is graded authentic by al-Albāni.] Anas bn Mālik also said a man said the Messenger of Allāh, ِ ِ ِ ِ ِ ِ ُرَﺳلﻮَا ﻪﻠ ﱠﻟ، ﱠاﻟﺮُﺟﻞُ ﻣﻨﱠﺎ ﻳـَْﻠَﻘﻰ َأَﺧﺎﻩُ ْأَو َﺻﺪ َﻳﻘﻪُ، أَﻳـَْﻨ َﺤﲏ ﻟَﻪُ ؟ ﻗَ َﺎل : "َﻻ ". ﻗَ َﺎل : أََﻓـَﻴـْﻠﺘَﺰُﻣﻪُ، َوﻳـَُﻘﺒّﻠُﻪُ ؟ ﻗَ َﺎل : "َﻻ ". ِ ِِ ِ ﻗَ َﺎل : أََﻓـﻴَْﺄ ُﺧُﺬ ﺑﻴَﺪﻩ َوﻳُ َﺼﺎﻓ ُﺤﻪُ ؟ ﻗَ َﺎل : "َن َﻋْﻢ "

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

"O Messenger of Allāh! If a man amongst us meets his brother or friend, should he bow for him? He said, "No" Should he hug him and kiss him? He said, "No". Should he hold him by his hand and shake him? He said, "Yes"." A lot of scholars have successively frowned at this. An-Nawawi condemned it in "al-Adhkaar" even the As-sāwiy "the Sufi man" condemned this in his commentary on al-Jalālayn. Even Shaykh Ādam Al-Ilori and Shaykh Kamāl had similar position.

6.3.2 Can my uncle and my wife be together in my absence? I need your advice base on Islamic view, I am living in Ilorin, an uncle of mine came from Lagos to stay with me for a while (no specific time) due to crises facing him in Lagos. When I and my wife go out for work in the morning, my wife return in afternoon and I return in evening meaning he and my wife will be in the house till I return. I know this is not permissible in Islam but am confuse, when I was planning to get at least a home elsewhere for him, my elder sister told me not to get him annoy, due to his high status in the family. Now I want to know whether to actualise my plan or to continue managing the situation as it is? It is wrong morally and Islamically for your uncle and your wife to be in the same flat that shares the same entrance in your absence.This is based on many ahadeeth of the Prophet, sallaa Allaahu alayhi wa sallam, that prohibited this. However, I think the best assistance you can render is to get him an accommodation. The basis is that a man provides an accommodation for his wife. However, if the wife decides to drop this right and the husband does not feel belittled to accept the offer, then there is nothing wrong in that. This is because in the history of the Muslims some women such as Sawdah, the wife of the Prophet  also gave up some of their rights. However when a woman decides to take it back, she also has the right to do so.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6.3.3 Should I tell my husband about my past life? I am newly married and my husband is interested in knowing my past (sexual life). Am I obliged to reveal my past to him because I do not want to offend him It is not permissible for you to tell him about that if you have led a life from which you have repented. Similarly, if you were legally married to a man previously, it won't be okay to inform him about another man's secret. WAllaahu a'lam.

6.3.4 Can one imagine having sex with someone other than one’s spouse? Can someone create an image of a sexy woman in his mind/heart in order to have erection when having sex with his wife ? This is not permissible unless if the woman is your wife or a lawful person to you.

6.3.5 Can one imagine having sex with someone other than one’s spouse (2)? With regards to (Question 6.3.3 about imagining the image of a beautiful woman): How do we reconcile the answer given with the Hadeeth of the Messenger of Allaah  where he said: "If the son of Adam has to be questioned about what we think in our minds, then no one will enter Al Jannah"? In another Hadeeth he said: "The son Adam will not be asked about what he think in his mind as long he didn't say it out nor act upon it" Allaahu A'alam The ahadeeth you have quoted do not apply to the question answered as the question is about somebody who engages in an action of the mind by imagining the awrah of a lady. The only way that action of his won't be wrong and blameworthy is for the lady the awrah of whom is thinking about to be someone who is lawful to him.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

The Prophet  cautioned about this when he said, ِ ِ ِ ِ " َﻻ ﺗـُﺒَﺎﺷُﺮ اﻟَْﻤْﺮأَةُ اﻟَْﻤْﺮأَةَ، َﻓـﺘَـْﻨـَﻌﺘَـَﻬﺎ ﻟَﺰْوﺟَﻬﺎ َﻛﺄَﻧﱠﻪُ ﻳـَْﻨﻈُُﺮ إﻟَْﻴـَﻬﺎ" "A woman should not touch another woman so as to describe her to her (own) husband as if he was actually looking at her." (Baqarah [2]: 186) 6.3.6 How can a man maintain justice in residing with his wives during the lockdown/restriction of movement? The second question is about how does a man with many wives at different locations at this lockdown period share his nights, knowing fully well that he can only be at a place because of no movement order by the government? We have to look at it from two angles: one, if the man is in the house of a particular wife of his and he is yet to complete her days as at the time of the restriction of movement, then he will remain with her and later spend similar additional days with the others except if they overlook it. However, if he receives the information of banning of movement before going to the first wife in the roster i.e the restriction doesn't take effect immediately and he has gone round on them, in this case he cast lots among them and starts with the one whose lot comes out first and later pays back those days to the other wife (or wives, in this case he follows with the wife whose lot comes second). WAllaahu a'lam.

6.3.7 How does one maintain justice between two wives? A brother (sought) to marry a second wife and alhamdulilah he got it This brother works in Lagos and as such married the second wife and they lived together in Lagos while on weekend basis he travelled to Ilorin to meet the first wife. At every time that they are on separate locations with their husband, there has not been any problem reported. However, whenever, there is occasion or ceremony that would warrant both (wives) being together there is always an issue.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

The second wife cooks all meals morning afternoon and night. And if the first wife is in kitchen once a while the husband still mandates the second wife to assist her which he never did when the second wife is working. Another important aspect of this occurrence is that the husband doesn't give the second wife attention when there, until she returns to Lagos, her own house. As a husband how is he supposed to relate in this situations? Is he acting right by not giving the second wife attention due to the presence of the first wife? As second wife is she supposed to complain of not being assisted in house chores, particularly when she is sick? Is she not supposed to act like maid till she returns to her home? As first wife is she acting right by turning the second wife to a maid? Is she supposed to disregard the second wife regardless of her age? Note: Their being together in Ilorin could last a month at times?

During the time of the Prophet  each wife would have her own accommodation (a room or two rooms with a bathroom and kitchen). Consequently scholars have used this as standard unless if there is a genuine reason that dictates something contrary. Hence, each wife is supposed to prepare her own food and it is not binding on one wife to assist the other one in that or to prepare the food to be eaten by the whole family which also includes the other wife. However, if they decide to cook together or assist each other when cooking, this is also welcomed and appreciated as it may strengthen the love between both of them. In addition, the man must also do justice in sharing the nights between them.

6.3.8 Can a man abandon his first wife just because she is not as appealing to him as the second? On sharing the nights with the wives – is it wrong for the man not to have sex with the first wife but always in the mood to have sex with the second wife ?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Reason - due to age, the new wife looks more attractive to the man and the first wife maybe due to the fact that she is old and she has delivered many children, the husband doesn't feel like sleeping with her. The man body only have erection when with the second wife… In addition to feeding, clothing and accommodation, it is also compulsory to share the nights between them i.e sleep in their rooms on alternate days (nights) or weeks or any equal number of nights. As for having sexual relationships with them or loving them equally, this not compulsory according to majority of the scholars. Most scholars are of the opinion that a man must have sexual intercourse with his wife at least once in four months come what may, unless there is a genuine reason for acting otherwise. However, one should try as much as possible to maintain justice – even if not compulsory – in these two matters i.e loving them and having sexual relationships with them. Moderator: We had so many reactions to the question asked by a brother yesterday, that our men are (have little or) no empathy for the females…How could a man reason like not having interest in his wife anymore after she has born so many children for him because he now sees a new wife? FURTHER CLARIFICATION FROM USTADH ABDULGHANI JUMAT: A SITUATION WE DON'T PRAY FOR BETWEEN A COUPLE It is a situation we don't pray for; it is also very detestable and seriously discouraged - we ask Allaah to strengthen the relationship between us and our wives with īmān and piety- , a situation where a man feels uninterested in his wife any longer or a wife cannot tolerate her husband any more. Firstly in order to reduce the occurrence of such instances, Islam encourages us to be meticulous when choosing our spouses, failure to do so can lead to either the man feeling uninterested or the woman. Nevertheless, when this situation arises Islam tries to settle the matter amicably and balance the situation.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Aishah, may Allaah be pleased with her, said as contained in Saheeh Al-Bukhaaree, The verse: ِِ ِ ِ ِ "َوإن ْاﻣَﺮأَةٌ َﺧﺎﻓَ ْﺖ ﻣ ْﻦ ﺑـَْﻌﻠَﻬﺎ ﻧُ ُﺸﻮًزا ْأَو إ ْﻋَﺮا ًﺿﺎ " (If a woman fear cruelty or desertion on the part of her husband..." is about a woman whose husband does not come to her often and he wants to divorce her and marry other than her. For this reason she says to him "Retain me and do not divorce me; then you can marry other than me; I have set you free from spending on me and sharing of nights to me". And that is what was being referred to by His [Allaah's] statement and He is Exalted: ِ "ﻓََﻼ ُﺟﻨَﺎ َح َﻋﻠَْﻴﻬَﻤﺎ أَْن ﻳَ ﱠﺼﺎ َﳊَﺎ ﺑـَْﻴـَﻨـُﻬَﻤﺎ ُﺻْﻠ ًﺤﺎ َو ﱡاﻟﺼْﻠ ُﺢ َﺧْﻴـٌﺮ ." "There is no sin on them both to reconcile between them amicably; and compromise is better." She also said as reported by Abu Daud, ﺻ ِ ﱠ ِ ٍ ِ ِ ِ ِِ ِ ِﱠ " َر ﺳَ لُﻮ ُ ﻠاﻪ ﻟﱠِ ﱠَﻠﻰاﻪﻠ ﱠﻟُ َﻋﻠَْﻴﻪ َو َﺳﻠَﻢ َﻻ ﻳـَُﻔ ّﻀﻞُ ﺑـَْﻌ َﻀﻨَﺎ َﻋﻠَﻰ ﺑـَْﻌﺾ ﰲ اﻟَْﻘ ْﺴﻢ ﻣ ْﻦ ُﻣ ْﻜﺜﻪ ﻋْﻨَﺪَ�، َوَﻛ َﺎن ﻗَ ﱠﻞ ﻳـَْﻮمٌ إﻻ ِ ِ ٍ ِ ِ ِ ٍ ِ ﱠ ِ ِ َوُﻫَﻮ ﻳَﻄُ ُﻮف َﻋﻠَْﻴـﻨَﺎ َﲨ ًﻴﻌﺎ، َﻓـﻴَْﺪﻧُﻮ ﻣ ْﻦ ُﻛِّﻞ ْاﻣَﺮأَة ﻣ ْﻦ َﻏْﲑ َﻣﺴﻴﺲ، َﺣﱠﱴ ﻳـَْﺒـﻠَُﻎ إَﱃ اﻟِﱵ ُﻫَﻮ ﻳـَْﻮُﻣَﻬﺎ َﻓـﻴَﺒﻴ َﺖ ﻋْﻨَﺪَﻫﺎ، َوﻟََﻘْﺪ ُ أ ْ ﻬ ﺻ ِ ﱠ ِ ِ َﺖْ ﺳ ﻮَ َْدُةﺑ ِﻨْﺖز ﻣَ َْﻌَﺔﺣ ِﲔَ ﺳَ َْﻨﱠﺖ، َوﻓ َِﺮﻗَﺖ أ نَْ ُﻳـﻔَﺎرﻗِـَ َﺎَر لﺳُﻮ ُ ﻠاﻪ ﻟﱠِ ﱠَﻠﻰاﻪﻠ ﱠﻟُ َﻋﻠَْﻴﻪ َو َﺳﻠَﻢ : ر َُﺳلﻮَا ﻪﻠ ﱠﻟ، ﻳـَْﻮﻣﻲ ِ ِ ذ ر ﺻ ِ ﱠ ِ ف ِ ِ ِ ﻟَﻌﺎﺋ َﺸﺔ َ. َِﺒَﻞ ﻟَِﻚَ ﺳَ لُﻮ ُ ﻠاﻪ ﻟﱠِ ﱠَﻠﻰاﻪﻠ ﱠﻟُ َﻋﻠَْﻴﻪ َو َﺳﻠَﻢ ﻣْﻨـَﻬﺎ. ﻗَﺎﻟَ ْﺖ : ﻧـَ ُﻘ ُﻮل : ِ َ ﻟ َﻚ َأﻧْ َلَ اﻪﻠ ﱠﻟُ ﺗَـ َﻌ ﺎ َﱃ َوﰲ أَ ْﺷ ﺒَﺎ ﻫ َﻬ ﺎ - ِِ ِ ِ أَُراﻩُ ﻗَن َ : - { َوإن ْاﻣَﺮأَةٌ َﺧﺎﻓَ ْﺖ ﻣﻦ ﺑـَْﻌﻠَﻬﺎ ﻧُ ُﺸﻮًزا }" "The Messenger of Allaah would not give preference to one of us over the rest in terms of sharing the time he would stay with us; and hardly would a day pass without him going round; he would go to every wife of his without having sexual intercourse with her until he would get to the one who had the time and he would pass the night with her. However, when Sawdah bint Zam'ah advanced in age and she was afraid that the Messenger of Allaah might divorce her, she said: "O Messenger of Allaah! I am giving my yawm (night) to Aishah" Consequently the Messenger of Allaah accepted that.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

She (Aisha) said: 'We used to say it was on that and similar cases Allaah, the Exalted, revealed 'If a woman fears cruelty on the part of her husband....'" On the other hand, it may be a woman that is no longer interested in the relationship like the case of Jamīlah the wife of Thābit bn Qays who came to the Prophet, salla Allaahu alayhi wa sallam, wanting separation from her husband whose religion and character she had no problem with, but she feared as a Muslim being ungrateful to him because she did not love him. At that juncture, the Prophet  asked her to return the mahr back to him. Another example is that of Barīrah who could not- after she had been set free- tolerate her remaining under a slave husband despite the fact that she had the right islamically to remain if she had wished. In summary, it is a situation we don't pray for, however, if it happens, it should be handled islamically and not emotionally and overzealously.

6.3.9 Can a man abandon his wife for days due to disagreements between them? In Islam/ Sunnah, does it allow a man not to see his wife for days due to tiny little argument which did not attract physical violent of any sort? It is obligatory on a man to be nice to his wife, take good care of her in terms of feeding, clothing, and accommodation and love. Likewise a wife should be submissive, obedient to her husband unless he orders her to do what is against the laws of Allaah and the sayings of His Messengers . Evidences for all these abound in the Qur'aan and Sunnah. However, if a man observes a kind of nushuz (disobedience/rudeness) in his wife which can only be corrected through the means mentioned by the questioner, it can be applied as the Prophet  once applied this to his wives and he boycotted them for one month.WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

6.3.10 Can a man tell his wife "I love you more than my mother"? Islamically is it right for a husband to tell his wife that "I love you more than my mother"? It is not right for a Muslim husband to say such particularly when the mother is also Muslim.

6.3.11 Advice on maintaining good relations with a father involved with ribā, etc. I am an undergraduate and I go to school from home every day. My father doesn't pray & accepts Riba. This has caused a serious fight between my father & I. I have been trying to curb this act but all my efforts proved abortive. Lately, we had a fight on this same Riba issue & I raised my voice against him, Astagfirullah. He tried to hit me & I held his hands. This is the sixth time this will be happening ... He cursed me & said he has disowned me. Now, He asked me to leave his house that he needs some space. What can I do sir? Be nice to him; explain things to him with calmness; remember him in your prayers and do not raise your voice on him. However, you can take whatever he gives you; the sin is on him.

6.4 Divorce 6.4.1 Should a son divorce his wife as demanded by his father? At your leisure time sir, I have a serious issue I'd like you to advise me on with urgency. I married some months ago, but my wife is a revert and of ibadan origin with kuffar family and also had a child during her jahilliyah period. Alhamdulilah she's a full time practicing Muslimah even before I met and married her. Now ustadh, before our aqd, my dad was initially frankly against it (typical Ilorin dad) because I had informed him about the sister (except I didn't tell him about the child, which was what people advised knowing the kind of person he is. Many even said it isn't even necessary I told him since the child is my responsibility not his). With pleading and lots of dua, he eventually consented to aqd and we did it. Now, it's 4 months after our aqd

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

and someone advised I inform him now that the worst is, he'd just get angry. I did sir last week and he has been very furious since then saying he wouldn't have permitted the whole thing if he had known. To cut it short sir, he is firmly insisting that I divorce her or he disowns me as a child. Note sir, I, my mum and every other person he's likely to listen to have begged but he insisted saying why would I go and marry someone who in his words "a fornicator". He wants me to divorce her, kindly advise me ustadh min fadlīkum If the lady has become a Muslimah and a serious one as you have said and she has repented from such an act, it is not binding on you to divorce her and she is not a fornicator as said by your dad. Although it is good to take care of that child and it is a rewardable act in shaa Allaah, it is not your responsibility to do so. Nevertheless, try to get the pleasure of your dad through other means.

6.4.2 Who takes custody and responsibility for children in a divorce? I am divorced with 2 sons and looking to remarry in shaa Allaah. Does the man I get married to have responsibility (feeding, clothing, education...) over my sons or they are not his responsibilities? Ordinarily, (once you remarry), the two children are supposed to be under the custody of your own mother or the custody of their father based on the difference of opinions of the scholars. Hence, it is not the duty of your new husband to take care of them unless if he so desires.

6.4.3 How is jointly held property shared upon divorce? Please I need Shaykh to help answer this, a woman bought a land and her husband built a house on it. It then happened that they divorced, how will they deal with the situation? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed:

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Firstly, it is important to know whether the house built on that piece of land was a gift or mahr or it was done as a joint ownership. If it was a gift, it is not permissible for the man to take it back in the event of talāq between both of them. Likewise if it is mahr, unless if the separation between both of them is khul' (separation due to the request of the woman in which she returns the mahr). However, if the property is jointly owned by both of them, they can reach an agreement on how to treat the property, either by selling it to a third party and sharing the income according to the evaluation of the experts or one of the two parties can also decide to buy up the share of the other party. WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7. FIQH FOR WOMEN

7.1 Menstruation and Purification 7.1.1 Must a woman undo her hair before performing Ghusl? Is it obligatory for a woman to undo her hair after her monthly menstrual blood has stopped before she observes ghusl hayd? It is not obligatory on her to undo her hair when she finishes her menses. She takes her ghusl without undoing the hair as there is no clear and authentic text that asks her to do such. On the hadeeth that the Prophet  asked Aishah to undo her hair and wash herself when she saw her menses on their way to Makkah, it has been explained that the ghusl wasn't actually that of having been pure from hayd as she had just seen her menses at that. Hence, her undoing of her hair at that time has nothing to do with the ghusl of hayd according to the stronger opinion. So there is no difference between that of janābah and hayd, in that it is not compulsory on her to undo her hair. WAllaahu a'lam.

7.1.2 When does a woman become pure from menstruation? If a lady saw a reddish discharge at first day of her period at dhuhr time and she gave up Salaah. And later check herself at night and only saw some brownish discharge but not red; probably the remnants of old period. So (please) what's the ruling on this, because she left the prayer since the time she first saw blood. The brownish colour is considered part of hayd during hayd. It is only when she sees it after she has become pure that it is disregarded according to the stronger opinion.

7.1.3 When does a woman become pure from menstruation (2)? A sister who is on contraception saw her period during sahur but the colour was (kind of) brownish that's (the) colour that comes out first during

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

menstruation. So she didn't fast. Later in (the) day, she noticed there wasn't any droplet again and she took her bath. Now (the) question is, can she continue with her fast even if (the) brownish droplet returns since (the) blood like colour didn't come out or should she wait for her normal days of period completes before continuing her fast? Since she did not have the intention of fasting before fajr she cannot count that day as a day she has fasted. The brownish drops are considered as hayd provided it lasts a day according to majority of the scholars. However, the Maliki school still considers it as hayd even if it does not last a day and this is the weightier opinion. She should consider herself impure whenever she sees it. But when it stops she should take her ghusl and starts prayer.

7.1.4 When does a woman become pure from menstruation (3)? My younger sister use to have her period for 4 days which ended yesterday. She took her bath in the night so as to fast today. But later see another blood this morning with the same colour. Please what happens to her fast? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: Your sister should regard that as part of her cycle since it is the same colour with her menses and it has not gone beyond 15 days according to majority of the scholars. In summary she should stop salāt and fasting until she sees dryness or whitish colour or it exceeds 15 days according to majority of the scholars. WAllaahu a'lam.

7.1.5 Can a woman recite the Qur'ān during menstruation? Can a female continue with the recitation of the Holy Qur'an from where she left off before menstruation during the period and also continue from where she left off after menstruation or she has to reread different parts or just doing Murojah during menstruation Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

To proceed: It is permissible for her to start from where she stops. However, the more correct opinion which is the majority's opinion- is that she can recite the Qur'ān while menstruating if she avoids having direct contact with the mushaf or if she reads from a phone or tablet. All the ahādīth that prohibit her from reading while menstruating are weak.

7.1.6 Can a menstruating woman also recite Surat al-Kahf on Friday? Can a menstruating woman also recite Suratul Kahf on Friday? Yes, she can according to the weightier opinion that says a menstruating woman can read the Qur'aan. However, she must not touch it directly with her hands based on the hadeeth that frowns at touching the Qur'aan while one is not pure and based on the athar of Sa'd bn Abi Waqqaas in al-Muwatta and some other aathar in Mussanaf of Ibn Shaybah. She should wear gloves or something similar if she will have to touch it.

7.1.7 Which Salaah is compulsory on a woman who has just finished her menstruation? Please sir, I need explanation on the Salawaat that are compulsory for a female to pray regarding the time she became pure after her menses, (because) I heard (that) if she became pure by Asr she will need to pay back zhur The fatwa that if she becomes pure by Asr time she will also pray Zhuhr, is the weightier opinion favoured by AbdurRahmān bn 'Awf  and Abdullah bn 'Abbās . The same thing is applicable to the one who becomes pure by the time of 'Ishā,; she will observe Magrib and 'Ishaa.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7.2 Dressing and Beautification 7.2.1 What is the ruling on women using perfumes and body sprays? "What is (the) Islamic ruling on female using of roll on, body spray and perfume?" It is permissible for her wear this on condition that the fragrance is not noticeable. This is based on the hadeeth of the Prophet, sallaa Allaahu alayhi wa sallam, reported by at-Tirmidhi which says, ِ ِ ِ ِ ِ َوﻃ ُﻴﺐ اﻟﻨّ َﺴﺎء َﻣﺎ ﻇََﻬَﺮ ﻟَْﻮﻧُﻪُ َوَﺧﻔ َﻲ رﳛُﻪُ "... And the perfume of the women is that of which is apparent and the odour of which is hidden." [Tirmidhee] However, if she wears that of the men in her husband's house, she must wash it off when going out as contained in some ahadeeth.

7.2.2 Is it permissible to add "attachments" to one’s hair? Is it permissible to use attachment when plaiting the hair, am not talking of another hair 1. Is I t even permissible to be a hairdresser, considering that fact that one has to add hair, to another person's hair, which the prophet has warned against. It is not permissible to attach artificial hair to one's hair as this is against the ahadeeth of the Prophet . Additionally, it is not permissible to practise that either, in order to earn a living.

7.2.3 Is it permissible to use "hair stretchers"? With respect to (Question 7.14) what about hair stretcher? It is permissible as long as it is not harmful and it doesn't involve the joining of another hair be it artificial or real hair.

7.2.4 Can a female use Niqab only occasionally? Can a female use niqab occasionally? Probably her parents do not like it and she prefers to put it on outside the home or on campus

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Yes, she can unless she holds the opinion that niqaab is waajib, then she must use it when going out or in the presence of a non mahram.

7.2.5 What is the Islamic view on the "half hijaab"? Please sir, a sister that is putting on half hijaab that reach her lap, but not full qimar. So, a brother that wants to marry her told her to be putting on full qimar, but the sister said, not that she can't or she don't like full qimar. But her health status required not to put on. Because she doesn't like heat, if she is feeling heat, she don't use to get herself sir. So, my question is, what's the Islamic view on the half hijaab she is putting on sir? Is it compulsory she put on the full qimar sir or now that she is putting on the half qimar, does that mean she has not completed her way of dressing or her Deen sir Please sir. I need your answer sir. If the gown gets to the ground and it is thick enough and it is not transparent in addition to the other.

7.2.6 How long should a woman’s lower garment be? How should the women's lower garment be, should it drag or by the ankle? Their garment should go a bit below the last part of their feet as said by the Prophet , ِ ِ ِ ِ ِ ِ ِ "ﻳـُْﺮﺧ َﲔ ﺷْﺒـًﺮا". َﻓـَﻘﺎﻟَ ْﺖ : إذَ ْن َﺗـْﻨ َﻜﺸ ُﻒ أَﻗْ َﺪاُﻣُﻬ ﱠﻦ، ﻗَ َﺎل : " َﻓـُﻴـْﺮﺧﻴﻨَﻪُ ذَرا ًﻋﺎ، َﻻ ﻳَِﺰْد َن َﻋﻠَْﻴﻪ ". "They should slacken it a hand's span". She said, "Their feet will be exposed". He (the Prophet  said, "They should slacken it an arm's length (i.e from the middle of shanks) and they should not add more than that"

7.2.7 Can an elderly woman cut her hair? My mum is in her sixties and she finds taking care of her hair difficult. She wants to cut it short. Can she? She can do that provided it is not cut too low to make her look like a man.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7.2.8 Is the voice of women part of their Awrah? Is there hadeeth that says, 'Women voice is awrah' and is it authentic? Not authentic. The one that is authenticated by some scholars is ِ ِ ﻟ ﺼْ َﻤ ْﺮأَة ُ َﻋْﻮَرة ٌ ﻓَﺈذَا َﺧَﺮَﺟﺖ ا ْﺳﺘَ ْﺸَﺮَﻓـَﻬﺎ اﻟ ﱠﺸْﻴﻄَ ُﺎن "The woman is Awrah, so when she goes out, the Shaytaan seeks to tempt her." [Tirmidhee]

7.2.9 Are hijaab with designs such as flowers and stones permitted? Is it permissible to sell hijaabs with designs such as flowers and stones?? One should not sell or wear such hijaab as attracts the opposite sex.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7.3 Pregnancy and Health

7.3.1 Can a woman cut her hair because of lice? Can a woman cut her hair because of lice in it It is not permissible for a woman to have her hair cut low. She should look for ways of getting rid of the lice. For her to have a constant low cut under the pretext of lice is disapproved of.

7.3.2 Can a woman have an early stage abortion to protect her health? There is a couple who when the wife want to give birth, it’s always through operation. And with that they had (four children). the doctor advise them not to have another baby (because) it might cost the wife her life, mistakenly the woman got pregnant again and due to the previous warning. The doctor advised them to have an abortion at the early stage. Can they have the abortion, since the chances of survival if they keep the pregnancy is 20% according to the doctor. This case needs a sincere piece of advice from a reliable doctor who doesn't have bias against bearing many children. If the advice is that the pregnancy be aborted particularly before the fourth month, this is permissible according to scholars so as not to endanger the life of the mother. Nevertheless, we have heard cases of women who had more than four children through caesarean section. WAllaahu a'lam.

7.3.3 Is it proper to abort a six weeks old pregnancy? Please what is the Islamic position on abortion of a 6 weeks old foetus (because) all I am seeing on the internet is just giving me varying opinions What is correct is that it is not permissible to abort a pregnancy even if it is a week old. It is a sinful act. However, it is not as sinful as aborting a four month pregnancy which has the ruling of having taken a life and which can only be done if it is a confirmed threat to the life of the mother according to majority of the scholars.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7.4 General Issues Pertaining to Women

7.4.1 What the ruling of removing my hijaab in front of my step brothers? What the ruling of removing my hijaab in front of my step brothers?? You can't remove your hijaab in the presence of any man that can marry you. For instance, you can't remove your hijaab in the presence of the son of your stepfather.

7.4.2 Where does the female row start during Salaah in the Masjid? See the answer to Question 2.7.9 above.

7.4.3 Can a breastfeeding woman delay the repayment of her missed Ramadan fast? A breastfeeding mother of a child that is 1yr+. The breastfeeding is not exclusive but she has tried to fast repaying missed fast but faces some difficulty which leads to the fast not being completed, She has wants to know what is the judgement in this situation, is it compulsory for her to fast If she can't repay the fast now, she should delay it till the time she will be able to pay it back.

7.4.4 Should a woman who missed Ramadan fasts consecutively due to child bearing pay back her missed fasts? My wife was pregnant last year Ramadan and she also gave birth therein so she could not fast. She has not made it up due to breast feeding and she is also pregnant as we speak and cannot fast. What can she do to make up for last year Ramadan before the upcoming one? What majority of the scholars are upon is that a woman who cannot fast Ramadān due to pregnancy or breastfeeding, should pay back whenever she is able to do that. The majority see them as falling under the sick people whom Allāh has asked to pay back.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

However, it is established in authentic āthār that Abdullāh bn Umar and Abdullāh bn Abbās ask them to feed the poor in place of the missed days as they are treated as old person who can no longer fast. This is the position of al-Albāni and some other scholars. Reacting to the hadeeth of Ibn Umar and Ibn Abbās some of the majority have said both of them have only asked the pregnant woman and the nursing mother to do that as additional good deeds pending the time they will be strong enough to pay back. Although it is not clear from the authentic āthār from both Ibn Abbās and Ibn Umar, that the woman should pay back, it is better to pay back to be on the safe side.WAllaahu a'lam.

7.4.5 What is the position of women working outside the home? What is the position of women working outside the home in Islam to earn a living? The basis is that a lady should stay indoors as much as possible. However, if she has to work so as to assist her parents, or take care of some of her wants that are not compulsory on her husband, it is permissible for her to work if she meets the necessary conditions such as dressing properly, avoiding free mixing with the opposite sex or being in seclusion with him; in addition, the work itself should be halal.

7.4.6 Is a woman’s marriage intact if she moves into her own house without her husband’s consent? A woman who packed out of her matrimonial home to a house she bought without her husband's consent. Is her marriage still intact? The marriage is still intact. However, she is sinful for leaving the house of her husband without permission except if there is genuine reason in the Sharee'ah for that.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

7.4.7 Can I remove my hijaab in front of my step brothers? What the ruling of removing my hijaab in front of my step brothers?? You can't remove your hijaab in the presence of any man that can marry you. For instance, you can't remove your hijaab in the presence of the son of your stepfather.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

8. TRADE AND COMMERCE

8.1 Transactions Involving Ribā – Open and Less Apparent 8.1.1 Is a transaction with guaranteed profit halal? There is this piggyvest, they have a medium, an app/website, for saving and for investing too into something like Agriculture etc with a profit on the money after a (given) period of months as stated in the picture, they sell it per unit like a share. You buy a minimum of one unit and get some % of return after some months. E.g. you get a return of 18% if you invest on rice farm or onion farm in Kano and get a return in 8 months. The investment on agriculture, transportation; my question is, is this mode of investment Sharee'ahh compliant? Anything you want to invest in or buy or sell must be something that is halal in itself. It is must be free from ribaa, gambling and injustice. Consequently, it is ribaa when you are guaranteed a profit when you invest in a particular product as this is tantamount to loaning with interest which undoubtedly is ribaa. Hence, profit should not be guaranteed in any business partnership with another person.

8.1.2 On what conditions are PoS transactions permissible? My question is about the Islamic ruling on use of POS. Is the principle for sending money the same as withdrawing? It is important to know that money kept in the bank is actually regarded in the Sharee'ah as a loan to the bank. This is because the bank makes use of the money kept with it, and any trust which the owner allows us to use, has automatically become a loan contrary to the original characteristic of a trust which is that it must not be used by the one it is kept with. If the one entrusted with a trust

Fataawah an-Naseehah Brief Rulings on Issues of the Deen uses it without the permission of its owner, it is considered dishonesty, and if it is with his or her permission, it is called loan. Back to the issue of the PoS, the bank is indebted to the bearer of a debit card who has money in his account. For instance, if I deposited fifty thousand naira in my bank account, that means I have loaned the bank that amount and it has also borrowed it from me. Hence, it is wrong for me to enjoy any benefit from the bank just because I have some money with it unless the benefits are not restricted to its customers, lest it falls under loan that attracts benefit for the lender. So when someone takes his or her debit card to a PoS operator to withdraw money, it means he or she is asking the operator to collect to his own (the operator's) account some amount of money from the bank (the card bearer's debtor) for which the operator will give the cash equivalent of it to the card bearer. This transaction between the card bearer and the PoS operator is known in the Sharee'ah as sarf meaning money exchange which should be hand to hand and equal for equal. Hence, the bank (the bearer's debtor represents the bearer by crediting the account of the PoS operator while the card bearer takes its equivalent in cash immediately from the operator. However, the PoS operator is not expected to take in addition anything more than the service charge by the bank which is the issuer of the machine lest he falls in ribaa al-fadl (i.e taking more than the money exchanged in this case). As for the one who wants to send money to a third person, if he or she takes the intended cash to be transferred to the PoS operator, the transaction between both of them will be wakaalah (i.e the operator is an agent transferring money on behalf of the card bearer). This can be free of charge and it is also permissible to be done with charges in amount or in percentage.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

8.1.3 On what conditions are PoS transactions permissible (2)? Please in this case of stay at home in a situation where the only bank in one's area is not operating for almost two weeks now one has been going there hoping they would at least load the ATM to no avail can one result to using the POS as there seems to be no other means of getting money and the family out of food and no were to borrow In a situation like this, it is permissible for you. However, it is haraam for the one who takes more than the service charge taken from him by the bank. This is because the addition is ribaa.

8.1.4 Can one invest in a company that funds its business with interest- based loans? We are considering invest in shares of companies that deal in Halal products like MTN, Dangote Cement Flour mills and the likes. Someone (raised) issues of interest elements in their capital structure. That is they obtain interest bearing loans from Bank. Can we due to bank interest in Capital structure count their dealings as Haraam and forbid from buying their shares? According to majority of the scholars and the Fiqh Academies under Muslim World League, Organisation of Islamic Cooperation and many other bodies, it is not permissible to invest in a company which is indebted with ribaa even if it is one percent. And this is the correct opinion.

8.1.5 Is Forex Trading halal? I want to ask for your opinion on forex trading/investing with forex traders, is it halal or haraam? The way forex trading is operated involves ribā. The margin added to the money allowed one by the intermediary firm or person is ribaa.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

8.1.6 Is it ribā to charge extra on a money transfer (to cover bank charges and cost of data)? Please can I send money on some body's behalf (and) collect (additional) money from him because bank charges me and am also using data? Yes it is permissible to take up to what you incur or even more in the course of sending the money to the intended person on condition that you collect the money from the sender earlier and not that you loan him to get that done. However, if you loan him to get that done, you can only take from him the expenses you have incurred and there should not be any profit accruing from that to you lest it becomes loan with interest which is ribā.

8.1.7 What is best way to dispose of interest paid by a bank on a savings account? Please what's the best way to dispose of bank generated interest on savings account The best way is to give it to the poor.

8.1.8 Is it ribā to pay extra on a training loan? There is a school that train people on programming and the conditions is the school will sponsor the school payment which is #3m and after the program the participant will pay back #3.6m. I want to ask is this not a form of riba. Undoubtedly what transpires between the students and them is ribaa. This should be avoided.

8.2 Transactions Involving Uncertainty and Injustice 8.2.1 What is the ruling on "double your recharge" products from telecommunications companies? A mobile network says recharge your line with this code 12346777# and get double of your recharge amount. What is the Islamic ruling on things like this O Shaykh?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

There is nothing wrong with this transaction; the network has only informed you about another product of it which you show interest in by dialling the said code just as you dial other codes for other plans. It is not ribaa because it is exchange of currency with a service; nor is it gambling as it is certain that neither of you is losing.

8.3 Hoarding 8.3.1 What is the ruling on hoarding food for later sale during a pandemic? What's the ruling on hoarding food during pandemic like buying more than what u buy normally? If what is meant by hoarding food is on the part of the consumer who wants to eat, there is nothing (wrong) with this. However, if one hoards it during scarcity and when the people are in need of it, this is haraam. The Prophet  said, ﻻ ﳛﺘﻜﺮ إﻻ ﺧﺎﻃﺊ "No one hoards food except a sinner" [Muslim]

8.4 Other Transactions 8.4.1 Can I rent out property to a church or a hotel? I am an estate surveyor in real estate business. I have a property to let which a church and a hotel are showing interest in. Is it permissible to give it out to any of them? It is not permissible to let it out for the church as this is abetting evil. As for the hotel if it involves in somethings that are clearly prohibited in Islam, it is not permissible to let out a building to it.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

8.4.2 What is Islamic ruling on selling and buying of unharvested farm crops? Please what is the Islamic ruling on selling and buying of unharvested farm crops ? It is permissible to do that as long as the fruits have shown signs of ripening. Jābir bn Abdillah, may Allaah be pleased with him, said, ِ ﱠ ِ ِ "َﻬَ ﻰاﻟﻨﱠﱯِ ﺻﱡ ﱠَﻠﻰاﻪﻠ ﱠﻟُ َﻋﻠَْﻴﻪ َو َﺳﻠَﻢ َﻋ ْﻦ ﺑـَْﻴِﻊ اﻟﺜَّﻤﺎر َﺣﱠﱴ ﻳـَْﺒ ُﺪَو َﺻَﻼ ُﺣَﻬﺎ" "The Prophet, sallaa Allaahu alayhi wa sallam, forbade the selling of fruits until their goodness (ripeness) appears." [Al- Bukhaaree].

8.4.3 Are multi-level marketing schemes halal? A recharge card business in which you have to pay certain amount to register (and earn some point); you will earn as you make sales but you also need to recruit other people to join you in the business so (as the upliner) that you earn certain percentage of their sales since you introduced them to the business. Is this type of business halal? If not why with evidence from the scholars because a lot of Muslims are already deep in this business. Whenever you are asked a particular amount as a subscription fee before you can be a marketer for a particular company, this is considered gharar and maysir (gambling) which Allaah has prohibited. If a company wants you to be its marketer, it should not ask you to pay any subscription fee; likewise if it wants you to be its distributor it should not ask you to pay any subscription fee that will be outside the goods that you are given as this is gharar and maysir. It is important to know these companies telling you to register by paying an amount of money and win points the more you invite people, are actually exchanging money for money, i.e., the money you pay is to get more money while the products or services these companies claim they are rendering is just a cover-up; the transaction is actually exchange of a currency with same currency with addition which is ribā al fadl. That proves this right is the fact

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

that when these points of a thing is removed, this patronage falls drastically. In addition, it is gharar as it is certain that those that join later will bear and suffer all the profits made by those at the top when they are unable to bring new customers. And this is what happens when people gamble. And this is why the Fiqh bodies have prohibited the multiple level scheme businesses. WAllaahu a'lam.

8.4.4 Are multi-level marketing schemes halal (2)? I can make it (Question 8.1.11) more relatable for you.. Assuming you walked into Shoprite today, bought some items, paid and headed towards the store exit. Just as you were leaving the manager stopped you and said " Thank you for shopping with us! Because you have shopped with us today, we will give you a unique I.D number. If you refer anyone to any of our stores anywhere in the world and they purchase anything, we will pay you a referral commission directly into your bank account. It doesn't stop there; If the people you refer also refer others to our stores just like you referred them we will also pay you additional bonus and it will continue till infinity." Here is my question: Would you take him up on that offer? Will you ever shop from any other store? How often will you refer people to Shoprite for their daily household consumables? So basically, you bought ONCE to earn forever just by referring people directly and indirectly. This is basically how Longrich MLM works. Make Longrich your supermarket for daily needs, get your unique I.D code and earn referral commissions till infinity. No hidden clauses, no commas, etc! You can get paid weekly up to six figure depending on the size of your network, qualify for all-expenses paid trips, and change cars yearly. The idea is simple: BRAND SWITCH! Longrich manufactures soap, toothpaste, body cream, body wash, shampoo, mosquito repellent, pads, panty liners, antiperspirant, hand cream, teas, stainless steel pots, vegetable smoothies, decaffeinated coffee, etc. You only need to try one of the products and you will have the Longrich experience! We have several testimonies on Longrich products. From taking care of dental issues to clearing stretch marks, blackheads, fertility issues etc. This is similar to the multilevel marketing scheme. It is gharar (something of gharar), ribaa (usury) and injustice.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

8.4.5 What is the ruling on 3D animations? Please sir, what are the rulings on making 3D animation, white board animation and pictures for illustration in advertisement? And can someone make 3D animation for any reason at all? The Prophet, sallaa Allaahu alayhi wa sallam, in many ahadeeth cursed those who make animated images and said they would be asked to breathe life in them on the Day of Resurrection and they would not be able to do that. However, the contemporary scholars have strongly differed on whether pictures (motion-pictures or static ones) generally fall under this prohibition or not. Some do not differentiate between animated images drawn with hands and those taken by camera. Among those scholars is Shaykh al-Albaani and Shaykh Ibn al- Uthaimeen at a later time. Some scholars argued that those ahadeeth are only applicable to animated images drawn with the hands and not photographs. As for the taking of animated motion-pictures a lot of scholars have likened it to mirrors. However, if one will have to adjust these images with one's hand, it will take the ruling of drawing animated images. WAllaahu a'lam.

8.4.6 Is it permissible to sell "hangover" tea? Is it (proper) for a Muslim to sell a product like hangover tea, (the) product is not made from alcohol but only (people) or most (people that) will patronize (it are people) taking alcohol? It is not permissible for a Muslim to sell something that is majorly used for prohibited things, as this is tantamount to abetting evil which Allaah has prohibited.

8.4.7 Can a Muslim work with a facility management firm that services banks? Is it permissible to work with an organization who acts as facility management firm to a bank?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

It is not permissible if the organisation works for banks majorly. اﻟﺼﻮرة اﻟﺮأس، ﻓﺈذا ﻗﻄﻊ اﻟﺮأس ﻓﻼ ﺻﻮرة "The portrait is the head. And if the head is cut off, then there is no portrait." Hence, this makes the remaining part looks like the stem of a tree as contained in another hadeeth.

8.4.8 Is it permissible to use mannequins to display clothing for sale? What is the Islamic ruling of using mannequins to display dresses that are sown for sale It is not permissible to make such images not to talk of it being in nude form. Hence, it is not okay to display such clothes with the mannequins.

8.4.9 Is it permissible to use mannequins to display clothing for sale? Yaa Shaykh, with respect to the above question (8.4.8), about the mannequins without head, will it be permissible? It is the exposure of what makes it appear as nude that serves as the second reason for its prohibition.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

9. WILLS, INHERITANCE AND CUSTODY

9.1 Custody 9.1.1 Who is entitled to custody of children upon their father’s death? A woman who loses her husband and the husband's family wants to take charge of the kids, not that the woman is not capable of taking care of the kids. Should she allow the husband family to take them despite the man's statements before his death that the kids shouldn't be closer to his family due to differences in aqeedah? She is more entitled to the custody of the child than them as said by the Prophet  to a woman who was divorced by her husband أﻧﺖ أﺣﻖ ﺑﻪ ﻣﺎﱂ ﺗﻨﻜﺤﻲ "You are more rightful to him as long as you have not remarried." [Abu Dawud] However, if the religious upbringing or something similar of the child is at risk, then she may be denied the custody because the interest of the child supersedes all other interests.

9.1.2 To whom do you ascribe a child born out of wedlock? In a situation where a child is given birth to out of wedlock and the child is a girl, also the parents never conducted the aqd nor done any marriage under culture. Who will give the daughter out under the shari'a if a man asks for her hand in marriage? A girl given birth to out of wedlock is ascribed to her mother only according to majority of the scholars and contrary to the view of scholars such as Ish-aaq bn Raahwayhi, Suleiman bn Yasaar, Ibn Taymiyyah and some others who have the opinion that the child should be ascribed to her biological father as well. Consequently, majority of the scholars are of the view that such a girl can only inherit her mother and the mother can as well inherit her exempting the biological father.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Part of what the majority used as evidence is the hadeeth reported by at-Tirmidhi, although declared as weak by some. The hadeeth says: ِ ٍ ٍ ِ ِ ﱡأَﳝَﺎ َرُﺟٍﻞ َﻋﺎَﻫَﺮ ﲝُﱠﺮة ْأَو أََﻣﺔ ؛ ﻓَﺎﻟَْﻮﻟَُﺪ َوﻟَُﺪ زًﱏ، َﻻ ﻳَﺮ ُث َوَﻻ ﻳُﻮَر ُث "Any man who commits zinaa with a free born girl or a slave girl, (if a child results from it) the child is a child of zinaa; he doesn't inherit (the man) nor is he/she inherited (by the man." Since a waliyy must be a male, the mother can't be her waliyy as far marriage is concerned. Hence, the wilaayah is transferred to the sultan or a Sharee'ah court or a very big and popular imam in that community.

9.1.3 To whom do you ascribe a child born out of wedlock (2)? As a follow up clarification with respect to the above Question, can the wilayah be upon the male paternal side of the mother? No, the wilaayah should be from the paternal side in the absence of which it goes to the Sultan or Sharee'ah court or a respected Mallam in the community.

9.2 Inheritance 9.2.1 Must the personal effects of a deceased (clothes, bags, etc. ) also be shared as inheritance? Are the personal belongings of the deceased part of the properties that must be shared according to the laws of inheritance? Items like clothes, shoes, handbags etc Anything that has value falls under the bequest to be inherited.

9.2.2 How do you determine the shares of a deceased husband and his wife in a joint account? A man and his wife maintained the same (joint) bank account for a very long time... In that when the man is blessed he puts money into the account and

Fataawah an-Naseehah Brief Rulings on Issues of the Deen the case is the same with the wife, sometimes the man asked the wife to put money into the account on his behalf and vice-versa... Now the man dies while leaving his wife and children and old parents behind.. The question sir (are): - What is the Islamic ruling regarding this? - How should they determine the share of the man (there's no written instructions from the man nor written between him and his wife before his death) from the money in the account so that it can be shared among his heirs? Please sir, what could be the best to solve this? It is important that when two or more come together for a business or so, solid agreement should be made in line with the teachings of Islam to avoid quarrels and devouring the wealth of one another unjustly. In this particular case, since the man is late already and there is no solid Islamic agreement between the wife and the husband, the money should be divided into two parts and a part should be added to the bequest of the late husband to be shared among the heirs i.e.the parents, wife and children, according to the Sharee'ahh. WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

10. MANNERS AND ETIQUETTES

10.1.1 Should a woman call her husband’s friend to demand money loaned to the friend by her husband? A brother borrowed money from his wife on behalf of his friend and he promised when he collects his ajo (i.e. monthly contribution) he would pay back, He collected his ajo and he didn't pay back and since then the sister (has) been asking her husband to remind his friend of the Amanah and he should pay back. The sister has afraid that the brother won't want to pay back as usual the way he has done with her husband money. Can she go ahead to send a message to the brother disclosing that the money belongs to her and he should pay back because it is a trust on him She should ask her husband to tell him that the money loaned him belongs to his wife and the wife is in need of it.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

11. HEALTH AND WELLBEING

11.1.1 Can a man artificially enhance his manhood? Please I need more enlighten on this, if your spouseis complaining about your manhood is somehow small and advising you to increase or to add more weight to it for her to be satisfied with you, is it acceptable? You have to look at the medical implications of what your spouse is asking you to do. If it is something that is likely to tell on your health later, it is not advisable you do it. Allaah  says: وﻻ ﺗﻘﺘﻠﻮا أﻧﻔﺴﻜﻢ إن ﷲ ﻛﺎن ﺑﻜﻢ رﺣﻴﻤﺎ "...And kill not yourselves; surely Allaah is ever Merciful with you." (an-Nisaa'[4]: 29) He (Allaah ) also says: ﻻ ﺗﻠﻘﻮا ﺄﺑﻳﺪﻳﻜﻢ إﱃ اﻟﺘﻬﻠﻜﺔ "...And expose not yourselves to destruction..." (Baqarah [2]: 195)

11.1.2 A woman who bed wets; what should she do? There is an elderly woman in our compound who do bed wet and she proclaim this is a spiritual attack and said she has spent a lot of money on this thing. She is even telling me that she will probably kill herself because of the issue that she has spent a lot on it. Sheik what should i advise her on and please Sheik I will love to contact you through phone for a better clarification and for you to assist in advising the woman Sheik. Please sir. Because the woman told me that she ought to have stop hawking sachet water by now but this thing is taking most of her money. The woman should consult the orthodox medical practitioners who may ask her to do one test or another to ascertain the actual ailment she is suffering from; her conclusion that it is spiritual attack may be incorrect. However, if the necessary tests are carried out and nothing is detected, then it may be correct that she

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

has been demonically attacked. Then, some ruqyah may be done for her. WAllaahu a'lam.

11.1.3 What is the ruling on someone whodeliberately infects others with Covid-19? Someone who develops symptoms of the deadly Coronavirus Covid-19 and decides not to go to the designated healthcare clinic put in place by the government but deliberately infects the people around him, will he be punished for such act? His action goes against the ahadeeth of the Prophet . He said that the owner of sick camels should not bring his camels near the healthy ones. He also refused to shake hands with a leper. Hence, who deliberately infected others is a very sinful person.

11.1.4 Is Social Distancing acceptable in Islaam? Some people are saying that the call by the government for not more than 20 people gathering together is a call against the Muslims and we shouldn't adhere to such call because it’s against the Sharee'ah as it will affect our assembly for our congregational prayers. What's your advice on this O Shaykh? Even if the government says five, it does not stop us from ibaadah as the Sharee'ah gives us concession to pray at home and not to come to the mosque for Jamaa'aat if it is raining or there is mud. Scholars see as an excuse not to attend the Jamaa'at in the mosque if one fears they may be attacked by an enemy or by one's creditor. If it is permissible not to attend Jamaa'at in these instances, it will be more permissible not to in the presence of an infectious disease in a country where some people who may have contracted it are yet to be located and who are likely having bodily contacts with other people who have not contracted this disease. May Allaah protect us and our families from all evil diseases.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

11.1.5 In this era of Social Distancing – should we ask just a few people to attend Jumah or cancel it entirely? As the government has announced that there shouldn't be any religious gathering of above fifty persons in the state. Can we ask few people to attend the congregation/Jumua service or we cancel it out rightly? Sorry for the odd time yaa Shaykh but due to its peculiarity. I think the people are already aware of what countries like Saudi Arabia are doing on this. Since our government has also announced such, it is easy for the people to understand the message.

11.1.6 Can Qunut be recited as a result of the Covid-19 pandemic? Can Qunut be recited as a result of this Covid19 pandemic; if Yes, how and when can this be done. May Allaah preserve you upon righteousness sir. It was not reported that the companions did qunūt when there was an epidemic of tā'ūn. During the tā'ūn of 'Amwās (Emmaus) great companions such as Umar, Abu Hurayrah, Abdullah bn 'Abbas and many others were alive and they never organized qunūt for it. Hence, individuals are expected to supplicate on their own for the lifting of the epidemic. This is the view of the Hanabilah.However, the Shāfi'iyyah considered it a nāzilah that people could do qunūt for. The weightier opinion is that of the jumhūr, which is the view of the companions. WAllaahu a'lam. Kindly shed light on Habatus Saudah - The Prophet said it cures all diseases except death but some people tell us today that it cannot cure all diseases. A Muslim must believe in the trueness of whatever Allaah and His Messenger say; the disbelief in this is kufr that takes one out of the fold of Islam. Hence, as Muslims when Allaah says there is cure in "honey" we must believe in that; and when the Prophet, sallaa Allaahu alayhi wa sallam, says al-habbat as-sawdā'u is cure for every illness except death, we must believe in that.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

However, the fact that Allaah has said there is cure in honey or that the Prophet, sallaa Allaahu alayhi wa sallam, has said, al- habbah as-sawdā'u is cure for all illnesses does not justify the action of the one who is having headache and he starts chewing as many seeds of al-habbah as-sawdā'u as he can or starts drinking as much honey as possible without sticking to a particular dosage. This undoubtedly can be counter productive; and Allaah and His Messenger are free from that. Hence, the statement of Allaah or His Prophet, sallaa Allaahu alayhi wa sallam, is just informative about the efficacy of those items. As for the how and when to use it, that is left in the hands of the human researchers and experts. WAllaahu a'lam. Caution: There are some leaves or seeds that some Muslims practising the alternative medicine today recommend to people as if it is the Prophet, sallaa Allaahu alayhi wa sallam, that has recommended them despite the fact there is no single hadeeth talking about the efficacy of those leaves or seeds. In this case it is good that these practitioners present this to the people as their own research and not that the Prophet  has recommended them.

11.1.7 Can spaces be left between rows for the purpose of Social Distancing? Please see the answer to Question 2.7.7 above.

11.1.8 Can one suspend going to the mosque as a form of Social Distancing? In the event of an epidemic such as Corona virus, if authorities or experts advise avoidance of gatherings due to fear of spread, can a Muslim suspend his going to the masjid (if he considers this to be waajib) pending when such fears have been put away? Jazaakumullahu Khairan This will be correct if such epidemic is confirmed to be in that area based on the hadeeth of the Prophet  that says,

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

ﻻ ﻳﻮردن ﳑﺮض ﻋﻠﻰ ﻣﺼﺢ "The one with sick camels should not take his camels to the one with healthy camels..." [Bukhaaree] He also says,

ّﻣ ﻦ اﺠﻤﻟﺬوم ﻓﺮارك ﻣﻦ اﻷﺳﺪ "Run away from the leprous one the way you run away from a lion." [Ahmad] However, if the epidemic is not in that area, avoiding Salaah in Jamaa'at in the mosque will be tantamount to not having trust in Allaah. WAllaahu a'lam.

11.1.9 Can a couple stop having children for fear of sickle cell? Her husband is genotype AS and (the) proposed wife was AA. So after their marriage, the sister got pregnant and was asked to go for another genotype and (the) result came out (as) AS. She repeated (the) test again and (the) result was still AS from another different lab. Now they've got two kids and they decided not to give birth again for (the) fear of giving birth to sickler. Now (the) question is, is their plan of not conceiving again against Islamic view or they can go ahead to risk d birth of SS. Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: My response to the first question is that it is Allāh that gives children to some people and withhold them from others; it is not by our own making. This decision to stop bearing children may not be best option as it is Allāh that owns the souls.

11.1.10 Is herbal medicine prepared with alcohol permissible? There is an herbal medicine that is prepared with alcohol. You are meant to add drops or teaspoon to water of tea to drink. Can a Muslim use it?

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

It is not permissible for a Muslim to handle such or order a non- Muslim to do it. However, if a medicine contains a drop or so of intoxicant, one takes it as long as it doesn't intoxicate, taste or smell intoxicant, as what is known as istihaalah or istihlaak (change or absorption) has happened. It is just like a drop of urine in water which doesn't change it in any form, the water is okay for purifying oneself according to the stronger opinion.

11.1.11 Is caffeine considered as an intoxicant? I have heard many times that the Qur'aan itself prohibits Muslims from consuming ANY type of intoxicant. If this is the case, then why do people not view caffeine, which is a known intoxicant to not be haraam. Caffeine is different from alcohol that intoxicates. Intoxicants are depressants while caffeine is a stimulant. It is permissible to take caffeine as long as one does not take a quantity that has negative effects on one's nervous system, there and then it becomes haraam. As for the depressants, it is generally not permissible to take it except for a medical reason. This ruling, however, is not applicable to an intoxicant; one is completely forbidden to take it due to the clear texts of the Qur’ān and Sunnah on its prohibition. And there is a prescribed punishment for that in the Sharee'ah. Nevertheless, if a medicine contains a very small quantity of alcohol and it has been absorbed completely to the extent that it doesn't taste intoxicant or smell it or intoxicate, it is permissible to use it according to the Fiqh Academy under OIC, al-Lajnah ad- Daaimah and many scholars. This is like a drop of urine falling in a bucket of water which doesn't change it. Note: it is not permissible for Muslim to handle this.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

11.1.12 How does one deal with bad dreams? 1. Sir, what does it mean that someone baths in the public in the dream (whether or not people see his awrah)? 2. . What does it mean when someone defecates or excretes in a dream? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: Interpretation of dreams is a gift from Allāh to some people. It is not everyone that is gifted this. And I am not among the few individuals that Allaah has blessed with this. It is evident in "Silsilatatu al-Hudā wan-Nur" of Shaykh al-Albāni that the Shaykh as learned as he was would not hesitate or be shy to reply some questioners who called him wanting him to interpret some dreams for them that he didn't have the knowledge of dream interpretation. He would say: وﻣﺎ ﳓﻦ ﺑﺘﺄوﻳﻞ اﻷﺣﻼم ﺑﻌﺎﳌﲔ "We do not have the knowledge of the interpretation of dreams" (Yoosuf [12]: 44) Contrary to this attitude of the Shaykh some ignoramuses would lay false claim to this knowledge unjustly devouring the wealth of the people and breaking homes and families with their fake interpretations. Nevertheless, the Prophet  gave us general advice when he said: ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ " ﱡاﻟﺮْؤَ� ﱠاﻟﺼﺎﳊَﺔ ُ ﻣ َﻦ ﻠ ﱠﻟ، ﻓَﺈذَا َرأَى أَ َﺣ ُﺪ ُﻛ ْﻢ َﻣﺎ ُﳛ ﱡﺐ ﻓََﻼ ُﳛَّﺪ ْث ﺑَﺎ إﱠﻻ َﻣ ْﻦ ُﳛ ﱡﺐ، َوإ ْن َرأَى َﻣﺎ ِ ِ ﻠ ِ ِ ِ ِ ِ ِ ِ ِ ﻳَ ْﻜَﺮﻩ ُ َﻓـْﻠَﻴـْﺘـُﻔ ْﻞ َﻋ ْﻦ ﻳ َ َﺴ ﺎ ر ﻩ َﻼﺎًَﺛ، َوﻟَْﻴـﺘَـَﻌﱠﻮْذ ﻪﱠﻟ ﻣ ْﻦ َﺷّﺮ اﻟ ﱠﺸْﻴﻄَﺎن َو َﺷّﺮَﻫﺎ، َوَﻻ ُﳛَّﺪ ْث ﺑَﺎ أَ َﺣ ًﺪ ﻟ ﻓ ﻓَ ﺈ ﻧﱠ ـ َﻬ ﺎ ﻟَ ْﻦ ﺗَ ُﻀﱠﺮﻩ ُ" "A Good dream is from Allāh; If anyone of you sees what they love, they should not narrate it except to someone whom they love. However, if they see what they detest, they should slightly spit three times towards their left and seek refuge with

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Allāh from the evil of Shaitān and its evil. And they should not narrate it to anyone. It won't affect them." [Bukhaaree & Muslim] WAllaahu a'lam.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

12. GENERAL ISSUES OF FAITH

12.1.1 Will someone who regrets doing something for Allaah’s Sake be rewarded for doing it? I intended to do something for Allaah's sake and I eventually did it but got disappointedand I'm presently regretting it. Will I be rewarded despite regretting doing it? Do not regret it, your reward rests with Allaah in shaa Allaah as long as what you said you have done for the sake of Allaah is not haraam in itself.

12.2 Can one increase on doing Adhkaar recommended in the Sunnah? Concerning the (hadeeth): ﱠ ﱠ ِ ِﱠ ِ ِ ِ ِ ِ اﻟﻠُﻬﱠﻢ أَﻧْ َﺖ َرِّﰊ ﻻ إﻟَﻪ َ إﻻ أَﻧْ َﺖ ، َﺧﻠَْﻘﺘَِﲏ َو َأَ� َﻋْﺒُﺪَك، َو َأَ� َﻋﻠَﻰ َﻋْﻬﺪَك َوَوْﻋﺪَك َﻣﺎ ا ْﺳﺘَﻄَْﻌ ُﺖ، أَﻋُ ﻮذ ُ ﺑ َﻚ ﻣ ْﻦ َﺷّﺮ ِِ ِ ِ ِ ِ ِ ِ ﱡ ِﱠ َﻣﺎ َﺻَﻨـْﻌ ُﺖ، أَﺑُﻮء ُ ﻟَ َﻚ ﺑﻨْﻌَﻤﺘ َﻚ َﻋﻠَ ﱠﻲ، َوأَﺑُﻮء ُ ﺑَﺬﻧِْﱯ ﻓَ ْﺎﻏﻔﺮ ﱄ ﻓَﺈﻧﱠﻪ ُ َﻻ ﻳـَْﻐﻔُﺮ اﻟﺬﻧُﻮ َب إﻻ أَﻧْ َﺖ Whoever recites this with conviction in the evening and dies during that night shall enter Paradise, and whoever recites it with conviction in the morning and dies during that day shall enter Paradise. Concerning the above azkar, can we say the azkar any time of the day or it's being restricted to morning and evening? It is good to keep to the recommendation of the Sunnah.

12.2.1 What is the ruling on the hadeeth regarding recitation of Surat al- Kahf on Fridays? What's the ruling of hadeeth regarding suratul kahf on Friday? Scholars have differed concerning whether the hadeeth that encourages the recitation of Surat al-Kahf is authentic to the Prophet  or not. Shaykh al-Albaani and some scholars are of the opinion that it is authentic marfoo'an (to the Prophet, sallaa

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Allaahu alayhi wa sallam) while some other mashaayikh are of the opinion that it is weak marfooan, but authentic mawqoofan to Abu Sa'eed, the companion. In summary, it has the ruling of raf', and consequently it is recommended to recite it as this companion was not likely to have fabricated this. WAllaahu a'lam.

12.2.2 What is the ruling on the hadeeth regarding recitation of Surat al- Kahf on Fridays (2)? Please I need clarification on the authenticity of the hadeeth that encourages reading Suratul Kahf on Yaomal Jumah Scholars have differed on the authenticity of the hadeeth that encourages the recitation of Surat al-Kahf on Friday, whether it is authentic directly from the Prophet  or not. However, it is authentic from Abu Sa'eed al-Khudri. Hence, it is recommended that one recites it.

12.2.3 Is it permissible to remove one's moustache completely or just lower or trim it? Please, is it permissible to remove one's moustache completely or just lower or trim it? Removing the moustache completely is frowned at by some scholars such as al-Imam Maalik to the extent that he regarded it as mutilation. Their argument is based on the wordings used as which means "cut" in addition the Prophet, sallaa Allaahu (ﻗﺼﻮﺍ)، ﺟﺰﻭﺍ) alayhi wa sallam, also practically carried out this when he inserted a chewing stick in the moustache of al-Mugeerah bn Shu'bah and he cut what was left as reported by Abu Dawud. On the other hand, the scholars who believe you remove it ﺃﺣﻔﻮﺍ ,completely hold on to the wording of the hadeeth that says and others ﻗﺼﻮﺍ which they took to mean "total removal". As for they are taken to mean permissibility.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Shaykh al-Albaani and some scholars support the first view, while Shaykh Baaz and others hold the second view. By and large, the matter is subject to strong difference of opinions.

12.2.4 What is the ruling on a doctor who mistakenly kills a patient? A young doctor who's still in his early practice years mistakenly kills a patient with a sincere intent of helping or treating (could be drug overdose, wrong prescription or other technical errors), would he be held accountable and would he pay diyyah and out of trust by the deceased relatives for the doctor, they didn't know the true cause of death, should he go ahead and confess to them? Abu Daud reported in a hadeeth authenticated by al-Albaani and others that the Prophet  said, ِ ِ ِ َﻣ ْﻦ ﺗَﻄَﺒﱠ َﺐ َوَﻻ ﻳـُْﻌﻠَُﻢ ﻣْﻨﻪُ ﻃ ﱞﺐ َﻓـُﻬَﻮ َﺿﺎﻣ ٌﻦ "Whoever practises medicine and is not known to as a medical practitioner, shall be held responsible." [Abu dawud] This means that if he is certified as a qualified practitioner he will not be held responsible. However, it must be made clear here that when the scholars say he will not be held responsible, this is only when he carries out the right operation and recommends the right drugs. But if he acts contrarily by doing the wrong operation or recommending the wrong drugs, he shall be responsible and blood money shall be paid unless the relatives of the deceased pardon him.

12.2.5 Can a Muslim corpse be reburied? Is it allowed for a Muslim to pull out his dead corpse (buried in such place like church, Christian burial ground, Diabolic center in a non-Islamic way), for the reason of reburial in a proper place in an Islamic way? Yes, it is allowed; in fact it is recommended or compulsory, as the corpse of a Muslim and that of a kaafir should not buried at the same place by consensus, unless if there is no alternative.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

12.2.6 Is it permissible to argue with the opposite sex over social media on issues of faith? Please is it permissible to argue with the opposite sex over social media with evidences from the Qur'an and Sunnah when you see that they are swerving towards a wrong path? It is permissible if it is public. However, it is not advisable that Muslim sisters go to social media such as Facebook because of the fitnah over there, sending friend requests to the opposite sex or accepting friend requests from them which may create an avenue for chatting privately. This, undoubtedly, has very serious repercussions.

12.2.7Can a Muslim male use gold accessories? Can a Muslim male uses wrist-watches, cufflinks or any other fashion accessories that are made from pure gold or its derivates? It is not permissible for men to use wristwatches, rings etc made from gold. The men are forbidden from using it as ornaments or to eat or drink in golden plate. That of drinking or eating in golden utensils covers the womenfolk as well.

12.2.8 What is the Islamic ruling on the use of "Turari" (incense) at home? Please what is the Islamic ruling on the use of "Turari" at home? Someone said it is the food of the Jinns. I meant just normal "Turari" used only for its fragrance and keeping Mosquito away There is no harm in the use of turari which is called bakhūr in Arabic unless if it has a fetish in it. WAllaahu a'lam.

12.2.9 How does one prevent the whisperings of Shaytaan? What can I do i have shayton whispering and I have tried my best to cure it by reading my adkar every day and also by perform nawafil every day but still I can feel the whispers and also I do recite Qur'aan every day.I (even) listen to ruqiah often.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Continue with the sunnatic adhkaar; avoid the forbidden things such as watching things that are haraam, listening to music, eating ribaa etc. All these increase the power of the jin on one.

12.2.10 How does one prevent the whisperings of Shaytaan (2)? Please what advice can you give to me. I have whispering of shayton and secondly whenever I want read my book (academic) or any book related to Islam I feel bored, tired and sad And also ustadh sometimes I do talk alone (in fact) ustadh when am reading books, Qur'aan or Islamic books my mind do diverge. Ustadh please teach me any adkar that I we use to cure this I have a distracted mind. NB: since then I never miss my adkar both morning and evening but sometimes the whispers will go and come back. Help! My advice to you is to be obedient to Allaah, observe Salaah at the right time, avoid things forbidden by Allaah and his Messenger, seek refuge with Allaah from Shaytaan always, and very importantly keep good company and do a lot of adhkaar which you can find in the book "Citadel of the Muslim".

12.2.11 Is there anything like omo elegbe (emere) and oko orun in Islam? Is there anything like omo elegbe (emere) and oko orun in Islam? All these are Yoruba terms for somebody who has been possessed by the evil ones or a jin. These terms should be avoided particularly oko orun. In addition, you may also consult the physician.

12.2.12 Can someone who dies of Covid-19 be described as a martyr? There is a Hadeeth that if one dies as a result of plague, he died as a martyr. If someone dies as a result of this Corona virus, can we also classify that as martyrdom? The hadeeth says tā'ūn which some have translated as plague. This translation, however, may not necessarily be correct as the

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Prophet  has said tā'ūn (a deadly infectious disease) will not enter al-Madeenah. Nevertheless, we hope the Muslim who dies from coronavirus or other infectious diseases dies a martyr. This is because the Prophet  let us know that the shuhadaau are more than those who are killed in the battlefield during their fighting in the cause of Allaah. Moderator: Ustadh also recommends that we increase in Du'aa' a lot at this time.

12.2.13 What is the ruling regarding ghusl for a Muslim who died of Covid- 19? What is the ruling regarding taking ghuslu of the deceased that died of corona? Alhamdu lillaah. If a Muslim dies, he should be washed. However, if it is not possible or there is no water, then tayammum can be done on him. And if this is not possible like the one infected with a disease which prevents people from having direct contact with his body for washing, he can be buried like that because of necessity and this is the weightier opinion of the scholars. WAllaahu a'lam

12.2.14 Is it permissible for a Muslim to believe in the 'Law of Karma'? Is it permissible to believe in the 'Law of Karma' as a Muslim? As Muslims we should believe in Qadar which means Allaah had the detailed knowledge of all that would be from eternity and this was written down fifty thousand years before the creation of the heavens and the earth. And those things would not happen until Allaah wills their happening; there and then they come to pass. We should also believe that we shall be recompensed either in this world or in the hereafter for whatever we do in this worldly life. As Muslims, we should do away with the term "Laws of Karma" as the basis is from Hinduism. Allaah knows best.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

12.2.15 What is the ruling on comparative religion? Please sir, what is the correct opinion on comparative religion da' wah (preaching/ convincing the Christians on their religious belief using Bible). Originally, it is not encouraged that a Muslim reads books that can mislead him or her because of what the book contains of falsity and misinformation or even innovations and association of partners with Allaah or acts and statements of disobedience to Allaah. The basis for this is what the Prophet, sallaa Allaahu alayhi wa sallam, said to Umar, may Allaah be pleased with him, when he saw him reading a copy of the book of the people of the Scriptures, ﻛ ﻴ ﺎ ﺬ ي ﻲ ﻴ ﻩ ﺌ ِ ِ ٍ ﺘَﻣُـﻬَﻮَِّﻮُن َﻓِ ﺎﻬَ �َاﺑْﻦ َ َاﳋْﻄﱠبِ؟ اوَﻟﱠِ ﻧـَﻔﺴِْ ﺑَِﺪِِﻟَﻘﺪَ ْﺟِﺘـُْﻜ ﻢُ ْﻬﺑَﺎ ﺑـَْﻴ َﻀﺎءَ ﻧَﻘﻴﱠﺔً، َﻻ ﺗَ ْﺴﺄَﻟُﻮُﻫْﻢ َﻋ ْﻦ َﺷ ْﻲء ُ َ ﺑ ﻪ، ﺒ ﻞ ﻗ ﻪ، ﺬ ي ﻲ ﻴ ﻩ، ِ ـﻴَُﺨ ﱪِْو ﻢﻛُ ْﲝِﻖ ٍّﻓـﺘَُﻜ ﺬَُِّﻮا ﺑِِ أَوْﺑَِﺎﻃِ ٍﻓـﺘَُﺼ ﺪَُِّﻮا ﺑِِ اوَﻟﱠِ ﻧـَﻔﺴِْ ﺑَِﺪِِ ﻟَﻮ ْ أَنﱠ ﻮﻣُ ﻰﺳَ ﻛﺎَ نَﺣ ﻴًَّﺎ َﻣﺎ َوﺳَﻌﻪُ ِ إ ﱠﻻ أَ ْن َ َ ﺘﱠﺒِ َﻌ ِﲏ . "Are you confused about your deen to the extent that you read it, (their scripture) oh Umar? I swear by the One in whose Hand there is my soul! I have brought it to you bright and pure. Do not ask them anything lest they tell you the truth and you belie it, or lest they tell you falsehood and you believe in it. I swear by the One in whose Hand there is my soul! If Musa were to be alive, he would only but follow me." [Ahmad] From this hadeeth it is clear that we should avoid reading their books particularly if one is not well grounded in the knowledge of the Qur'aan and Sunnah. This is because if Umar, the second Khalīfah could be cautioned, then who else will be allowed to read it. However, if one is well learned about the Qur'aan and Sunnah: he knows the dos and don'ts, he knows what is authentic from what is not authentic etc, and he has the intention of proving what the people of the Scriptures are upon to be wrong, such a person may be allowed to read it. However, if he is not versed in the Qur'aan and Sunnah and he doesn't know much about the rulings and

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

authentic stories, he may endanger himself by believing some stories or rulings that are true or believing in some that are not true. Summarily, none can do it successfully and with the permission of Allaah except the one who has sound knowledge of the Qur'aan and Sunnah.

12.2.16What book do you recommend for a person who wishes to learn about the deen and the life of the Prophet ? Please can you recommend a good book for a person who wants to start learning Islam? That encompasses the life of the prophet sallAllaahu alaihi wasalam in full details?

Sealed ﺍﻟﺮﺣﻴﻖ ﺍﻟﻤﺨﺘﻮﻡ It is good if you can lay your hand on a book titled Nectar

12.2.17 At what point should one do istikhaarah when making a decision? We intend to secure an apartment last year and we did made payment last December, at the point we thought to move in, the landlord refunded our money that they are experiencing dry season. Which he didn't tell us prior to that time. Again we got another one which is under construction through a consultant, we waited for almost three (3) months now and it evident that most work is complete only for the consultant to call that the landlady has ask her to make refund that when all the work is completed then we can come back to rent the apartment. My question is; are we supposed to do Istikharah before now or there is something we ought to have done? When you intend to embark on a thing, it is good that you do istikhaarah before embarking on it. The meaning of istikhaarah is seeking good from Allaah on what you want to do. Hence, since you are in need of an apartment, your istikhaarah comes before the payment of the rent. And the istikhaarah to be done is the one reported by Jaabir bn Abdillah that the Prophet  would teach them istikhaarah in all affairs the way he would teach them Surat of the Qur'aan.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

12.2.18 Is Nasheed Music? I want to ask sir if nasheed and aruud that were rendered with studio edition, do they fall under instrumental music also sir? They are considered music if they are accompanied by musical sounds. WAllaahu a'lam.

12.2.19 What is the reference for not rebelling against leaders? Please I needthe reference on not rebelling (against) our leader Check the "Book on Government" in Saheeh Muslim, and the "Book on Judgements" in Saheeh Al-Bukhaaree.

12.2.20 Can one make Sajdah of reading the Qur’aan without ablution? Please help ask ustadh the ruling on prostration while reciting the holy Qur'an when one is not on ablution. Can one make the sajda or not (if one is impure)? Majority of the scholars are of the opinion that it is an emphatic Sunnah to do the sajdah contrary to the Hanafis who consider it as compulsory. Nevertheless, the majority see it obligatory to have ablution when doing it. However, the weightier opinion is that both ablution and sajdah are not compulsory. WAllaahu a'lam.

12.2.21 What is the ruling on a Muslim soldier that kills a Muslim insurgent? 1) A Nigerian Soldier fighting Boko Haraam and was killed...Can we say he died as a martyr. 2) Will it be recorded for him as a sin for killing a soul, if he kills a Boko Haraam member. Allaah knows who fights for His cause and the benefits of humanity and the protection of lives, and He would reward accordingly.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

12.2.22 Will one get the reward for reciting the Qur'aan if one reads it in English? I want to ask you that...is it allowed in Islam to read Al Qur'an in English language (and) the reward a person gets from reading Al Qur'an won't be altered??? Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: The Qur'ān is that Arabic message revealed by Allāh  to the Prophet Muhammad  through Angel Jibrīl, alayhi salām. Its recitation is meant as act of worship. Nevertheless, there is difference between the Qur'ān and the translation of its meaning. When you recite the Qur'ān you get ten rewards for each of its words [and not letter. This is explained by Ibn Taymiyyah; "Alif, Laam, Mīm" each of these is a word on its own]. As for the translation of its meanings, one may be rewarded for trying to get the message and certainly rewarded if practised with sincerity. WAllaahu a'lam

12.2.23 Is it possible for someone's property to be affected by sihr (magic)? Is it possible for someone's property to be affected by sihr? If it's possible, what's the remedy? Yes, it is possible. The remedy is to do seek Allaah's protection for it and do read the mu'awwizaat and Aayatul Qursi.

12.2.24 Can one recite the Qur'aan when not fully dressed? Can a lady read Qur'an without wearing hijaab also can a man also read Qur'an on boxers and singlet.

Fataawah an-Naseehah Brief Rulings on Issues of the Deen

Praise be to Allāh; may the blessing and peace be upon the Messenger of Allāh. To proceed: She can recite the Qur'ān without hijaab as long as she is not within sight of a strange man (non-mahram). A man can also recite while putting on shorts. However, it is frowned at when a man allows another man to see his thighs. This is based on the statement of the Prophet, sallā Allāhu alayhi wa sallam, to Jarhad while the latter exposed his thigh: ِ ِ ِ ِ ِ َﻏ ّ ﻂ ﻓَﺨَﺬَك ؛ ﻓَ ﺈ ﻧﱠ ـ َﻬ ﺎ ﻣ َﻦ ﻟ ﺼ ْ َﻌ ْﻮ َر ة "Cover your thigh, for it is awrah." [at-Tirmidhee]

12.2.25 What is the ruling on using emoticons and emojis? Please sir, what's the ruling on the use of emojis? (eg᠀᠀᠀) The emoji that has the head of an animated object should be avoided as it falls under the prohibition of portrait. The Prophet  said, " ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺃﺱ ، ﻓﺈﺫﺍ ﻗﻄﻊ ﺍﻟﺮﺃﺱ ﻓﻼ ﺻﻮﺭﺓ" “The portrait is the head. And if the head is cut off, then there is no portrait” Hence, this makes the remaining part looks like the stem of a tree as contained in another hadith.

12.2.26 What is the Islamic ruling on eating snail? Please what is the Islamic ruling on eating snail? The weightier opinion is that it is permissible to eat snail. This is because there is no text that prohibits it; and it falls under the general implication of the verse ﻫﻮ اﻟﺬي ﺧﻠﻖ ﻟﻜﻢ ﻣﺎ ﰲ اﻷرض ﲨﻴﻌﺎ

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Fataawah an-Naseehah Brief Rulings on Issues of the Deen

"It is He (Allāh) Who created for you all that is on the earth." (Baqarah [2]: 29) It also falls under the principle,

ﻷﺻﻞ ﰲ اﳊﻴﻮا�ت اﻹﺎﺑﺣﺔ إﻻ ﻟﻨ ّﺺ "The basis in animals is permissibility unless there is a text)." However, some scholars are of the view that we cannot eat it because it falls under the khabāith which Allaah has prohibited. But the weightier opinion is that we can eat it. WAllaahu a'lam.

12.2.27 Can I use mouthwash that has alcohol in its contents? I want a clarification on the use of mouth rinse that has alcohol as one of its contents The person read the content after buying and opening the seal. She is thinking of disposing it if it is harām or using it if it's not so that it won't be isrāf. If the alcohol has not been consumed and absorbed completely in the mixture i.e if it tastes alcohol or smells it or intoxicate, then it is haraam to use it. However, if it does not have those mentioned traits, then it is permissible, although a Muslim should not process this.

12.2.28 Can a Muslim use perfumes or sanitizers that contain alcohol? Can we use a perfume/roll on/hand sanitizers that contains alcohol because most of them do contain one or two family of an alcohol As for the perfume, it is permissible if the percentage of the alcohol is very small e.g 1% or 2%. This will have been absorbed in other ingredients. As for the sanitizer, it contains large percent of alcohol which makes its application on the body a matter of difference of opinion among the scholars.

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Fataawah an-Naseehah Brief Rulings on Issues of the Deen

As for those scholars who hold the opinion that it is najs (filthy), (they are the majority), they also differ concerning whether one can apply najaasah on the body apart from drinking or eating it for a reason such as medication. The weightier opinion is that it is permissible. And this is the view of Ibn Taimiyyah, may Allaah have mercy on him. However, it should be washed off as soon as possible.

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Fataawah an-Naseehah Brief Rulings on Issues of the Deen

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