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Wednesday, 15 February 2017

Talking to the Opposite Sex

There are rules and regulation for talking to opposite sex in Islam. Some of them are mentioned bellow: 

1.A woman can speak to men out of necessity, such as for conducting a business transaction, or conveying religious knowledge. The wives of the prophet (may Allah bless him and grant him peace) used to relate knowledge to the Companions. They used to do it from behind a curtain,  and although women other than them are generally not subject to the same strict codes, the scholars have said that if a sister is giving a regular class to brothers (and similarly if a brother is giving a class to sisters), there should be a curtain or some other separation between them. This is based on experience, for if a class is given on an ongoing basis, it is very possible and almost inevitable that some kind of fitnah (e.g. development of some attachment between a brother and a sister) may result in the absence of a
 curtain. Imam al-Shafi`i had around 200 women teachers, and studied from them from behind a curtain.

2.As for casual conversation, without a need, this is surely opening the door to great fitnah and will almost inevitably lead to adultery of the tongue. "Allah has written for Adam's son his share of adultery which he commits inevitably. The adultery of the eyes is the sight (to gaze at a forbidden thing), the adultery of the tongue is the talk, and the inner self wishes and desires and the private parts testify all this or deny it." [Bukhari (8)74:260]

3.If a woman does speak to a man who is neither her husband nor her maHram (permanently non-marriageable kin) then the two may not be alone, for otherwise the third of them is Satan. This applies even if the man is her brother-in-law, and in fact even more so, for the Prophet (may Allah bless him and grant him peace) said, "The brother-in-law is death." [Bukhari] Further, scholars have deduced that the man and woman may not be alone with a third (non-maHram) man, but they can be with another woman. 
4.If a woman does speak to a man (and vice-versa), it should be straightforward speech, for exceeding the limits of necessity opens the door to Satan. Also, the woman should make sure her voice is not soft and alluring. "And be not soft in speech lest he in whose heart is a disease be moved with desire." [Qur'an, 33:32]   

Friday, 10 February 2017


1.The marriage is valid if a mahr was named in it, and it is valid [even] if no mahr was named in it. If a man marries off his daughter [to a man] on condition that the man marry off his sister, or daughter, such that one of the contracts is in exchange for the other , then both contracts are valid, but each of [the women] is entitled to the mahr of her peers. 
2. The minimum mahr is 10 Durhams, and so if he named less than 10, she is entitled to 10.  If a Muslim marries [a woman] on [a mahr of] wine, or pork, then the marriage is valid, but she is entitled to the mahr of her peers.
3.The dower of her peers is reckoned by [consideration of] her sisters, paternal aunts and paternal uncle’s daughters. It is not reckoned with reference to her mother and maternal aunt if they are not of her tribe. That which is taken into account in [ascertaining] the mahr of her peers is :  that the two women are equivalent in age, beauty, modesty, wealth, intelligence, religiousness, country and time. 
4.If he added to [the amount of] her mahr after the contract, he is obliged to [pay] the additonal amount, but it is waived by divorce before consummation. If she waived [some] of her mahr from him, the waiver is valid. 

1. If a man is secluded with his wife, and there is no hindrance from intercourse, and then he divorces her, then she is entitled to the  complete mahr. But, if one of them is ill, or fasting in Ramadan, or in ihram for obligatory or superogatory hajj or `umrah, or she is  menstruating, then it is not a valid seclusion.
2. Whoever names a mahr of 10 [dirhams] or more is obliged [to pay] the named [amount] if he consummates with her or dies leaving  her.If he marries her on [a mahr of] an undescribed animal,the naming is valid, and she is entitled to a medium one. The husband has a choice : if he wishes, he may give her that, or if he wishes, he may give her its value [in money]. If he marries her on [a mahr of] an undescribed garment then she is entitled to the mahr of her peers. If a free man marries a woman on [a mahr of] service to her for a year, or for teaching her Qur’an, then she is entitled to the mahr of her peers

Thursday, 9 February 2017

Permissible Animals for sacrificial at Eid ul Azha

1.The minimum sacrificial animal is a ewe. 
2.[The sacrificial animal] is of three types : camel, cow and sheep.
3. A thaniyy , or better, of [any of] these suffices, except for the sheep, of which a jadha`  suffices. 

4.[The following are] not permissible as sacrificial animals: 

  • [An animal] with severed ears, or the major part severed,
  • [An animal] with a severed tail, arm or leg,
  • [An animal] whose eyesight is gone,
  • An emaciated animal,
  • A lame animal, such as cannot walk to the place of sacrifice.

5.A ewe is permissible for everything, except in two cases:  One who performed the Tawaf of Visiting with janabah, and One who had sexual intercourse after the Standing at `Arafah In these two cases, only a she-camel suffices. 
6.A she-camel and cow each suffice for seven [people], if each one of the partners intends devotion.  So, if one of them intended [only to  obtain]  meat through his share, it does not suffice the remaining [six].


1.If a man has two free-women wives, it is [obligatory] upon him to be just with them in division [of nights, clothing, food and  companionship], whether they were both virgins, or both nonvirgins, or one a virgin and the other a non-virgin.
2. They have no right to division in the circumstance of travel. The husband may travel with whomever he wishes of them, but the  more appropriate [procedure] is that he draw lots between them, and then travel with whichever [wife] has her lot drawn. 
3. If one of the wives consents to forgo her share for her co-wife, it is valid, but she is entitled to revoke that.


It is sunnah to keep a good name , and the best of names are Abdullah (Slave of Allah) and AbdulRahman (Slave of the Most Merciful) and the most truthful are al-Haarith (Productive) and Humaam (Active), and the worst are Harb (War) and Murrah (Bitter). [The most beloved of names to Allah (the Exalted the Majestic) are Abdullah and AbdulRahman -reported by Muslim Abu Dawud
added : and the most truthful are al-Haarith and Humaam, and the  worst are Harb and Murrah]  
And bad names, and those which signify bad things by their absence, are makrooh (disliked), such as NujayH (Successful), Barakah (Blessing), Kulayb (Dog), Harb (War), Murrah (Bitter), Shihab (Meteor), Himar (Donkey), AflaH (Most Successful), Yasaar (Ease), RabaaH (Profit) and Naafi` (Beneficial), and names like Sittun-nisaa (Lady of all ladies) are more reprehensible. And 'King of Kings' is forbidden, as is 'Shahenshah', and AqDal-quDaat (judge  of judges).
And it is mandoob (preferred) to change bad names and those which signify bad things by their absence. And it is preferred (mandoob) for a man's son, pupil and servant not to call him by his name, and that good people (men and women) should have kunyah, even if they don't have a son, and that the kunyah is according to the eldest son, and it is forbidden (Haram) to have the kunyah of AbulQasim for one whose name is Muhammad as well as for others, during the life of the Prophet (s.a.w.) as well as thereafter.

{NOTE (inserted): There is some difference among schools of thought on this point- some have held that the prohibition applied  only during the lifetime of the Prophet (s.a.w.)}   And a transgressor (faasiq) or innovator should not be given kunyah unless there is fear of fitnah, or if it is for recognition, (like Abu Lahab). And it is preferred that a person should not use his kunyah alone (i.e. without including his name as well), unless he is well known by his kunyah and not known by anything besides it. And it is forbidden (Haraam) to nickname somebody by that which he dislikes if he is known by some other name (which he does not dislike), even if the nickname reflects something about him which is  true.

Wednesday, 8 February 2017


1.It is not permissible to eat, drink, use oil or perfume from vessels of gold or silver, for men and women. It is permissible to drink from a silver-decorated vessel according to Abu Hanifah, and [similarly] to ride on a silver-decorated saddle and to sit on a silver-decorated bed. 
2.There is no harm in using vessels of glass, crystal or cornelian. 

Tuesday, 7 February 2017

How a sick person will perform salah

1. When it is impossible for a sick person to stand, he prays sitting, performing ruku` and sujud. if he is unable to perform ruku` and sujud, he makes gestures with his head, and makes the sujud lower than the ruku`. He should not raise anything to his face to perform sujud on it.

2. If he is unable to sit, he lies down on his back, puts his legs towards the qiblah, and gestures for ruku` and sujud. If he lay down on his side, with his face toward the qiblah, and gestured, it is valid.

3. If he is unable to gesture with his head, he delays the salah; he does not [have to] indicate with his eyes, nor with his heart, nor with his eyelids.

4. If he is capable of standing, but is not capable of ruku` and sujud, he is not required to stand [for the gesturing of ruku`]. It is permissible for him to pray [standing only for recitation, and then] sitting [while] making gestures.

5. If a healthy person prayed part of his salah standing, and then some illness ensued [rendering him incapable of standing], he completes it sitting, performing ruku` and sujud, or gesturing if he is not able to [perform] ruku` and sujud, or lying down if he is not able to sit.

6. Someone who, on account of illness, prayed sitting, performing ruku` and sujud, and then became healthy, continues his salah standing. But, if he prayed part of his salah with gestures, and then became capable of ruku` and sujud, he re-starts the salah.

7.Someone who loses consciousness for five prayers or less makes them up when he recovers, but if he misses more than that due to unconsciousness, he does not make [them] up.

Saturday, 4 February 2017

Things that Break the Fast and require Makeup

 1.If he ejaculated on account of a kiss or touch, then make-up is due upon him. There is no harm in kissing if he feels himself safe, but it is disliked if he does not feel safe.
2.Makeup is due, but not expiation, for someone who had intercourse in other than the private parts and ejaculated.
3. If one deliberately made himself vomit a mouthful then makeup is due upon him.
4. The fast of someone who swallows pebbles or iron is broken.
5. Whoever had an anal enema, or applied nose-drops, or eardrops, or treated a torn belly or a skull-fracture with medicine such that it reached his body cavity or his brain, his fast is broken.

6. If someone had suhur thinking the dawn had not [yet] risen, or broke his fast thinking the sun had set, and then it turned out that the dawn had risen, or that the sun had not set, makes up that day, but there is no expiation due on him.
7.Someone who lost consciousness in Ramadan does not make up the day on which the loss of consciousness occurred, but he makes up that which came after it.

8.    If an insane person regained sanity with part of Ramadan [remaining], he makes up what passed of it.
9. If a woman menstruates, she stops fasting and makes up [fasting for the days of menstruation].
10.Whoever enters into an optional fast, or an optional prayer, and then spoils it, makes it up.

Thursday, 2 February 2017


1. The time for fasting is from the rising of the second dawn until the setting of the sun. 
2. Fasting is : abstention from eating, drinking and sexual intercourse by day with the intention. 
3. If in Ramadan a child reached adulthood, or an unbeliever accepted Islam, they abstain [from things which invalidate fasting] for the remainder of that day, and fast that which comes thereafter.  They do not make up what passed. 
4. If a traveller arrives [at his place of residence], or a [menstruating] woman attains purity with part of the day [remaining], they abstain [from those things which invaliate fasting] for the rest of that day

SADAQAT AL-FITR (Obligation)

1.Sadaqat al-Fitr is wajib on the free Muslim, if he is in possession of the quantity of nisab in excess of his dwelling,  clothing, furnishings, horse, weapons and service slaves. 
2. He gives it out on behalf of himself, his minor children and his slaves. He does not pay [it] on behalf of his wife, nor his adult children, even if they are in his household. He does not give it out on behalf of his mukatib, nor his slaves  [who were acquired] for trade. There is no fitrah due on either of the two [masters] of a slave [co-owned] between two partners. A Muslim master pays the fitrah on behalf of his unbelieving slave. 
3. The obligation of the fitrah is attached to the rise of the dawn on the Day of [`Id al-] Fitr.  So, whoever dies before that, his fitrah has not become wajib.  Whoever accepts Islam, or is born, after the rise of the dawn, his fitrah has not become  wajib.

Relationships Making One Ineligible to Receive Zakat

1.Nor may the payer of zakat pay it to his father, nor his grandfather even if higher [up in ascendancy], 
2. Nor to his child, nor his child’s child, even if lower [down in descendancy], 
3. Nor to his wife. A woman may not pay [her zakat] to her husband, according to Abu Hanifah.  Abu Yusuf and Muhammad said : she may pay [it] to him. 
4.One may not pay [one’s zakat] to one’s mukatib or slave, nor to the slave of a wealthy person, nor to the child of a wealthy  person if he is a minor. 
5.It may not be paid to Banu Hashim, and they are : the Household of `Ali, the Household of `Abbas, the Household of  Ja`far, the Household of Harith ibn `Abd al-Muttalib; nor to their freed slaves.  

Not Eligible for Receipt of Zakat

1.It is not permissible for one to give zakat to a dhimmi,
2. Nor may a mosque be built with it,
3. Nor may a dead person be shrouded with it,
4. Nor may a slave be bought with it to free,
5.Nor may it be payed to a rich person.

Those Who May Receive Zakat

Allah, the Exalted, says, (translated),

                     "Alms are only for the poor, the destitute, those who collect  them,
                       those whose hearts are to be reconciled, for [mukatib] slaves, debtors,
                       and  in  the Path of Allah, and the wayfarer.  An [ordained] obligation
                      from Allah.And Allah is Knowing, Wise." [Qur’an, 9:60]

These, then, are eight categories, out of which
  • ‘Those whose hearts are to be reconciled’ have dropped, because Allah has granted  honor to Islam and has freed [it] of need of them.
  • The Poor : is one who has the least of things.
  • The Destitute : is one who has nothing.
  • The [Zakat-]Worker : is paid by the imam in proportion to his work, if he worked.
  • Slaves : the mukatibun are assisted in freeing themselves.
  • The Debtor : is one on whom a debt is incumbent.
  • In the Path of Allah : are the stranded fighters.
  • The Wayfarer : is one who has money in his homeland, but is in a place in which he has nothing.

These, then are the sections of zakat.The possessor may pay [some] to each of them, or he may
restrict himself to one category.

Forbidden Deeds during Ihram

When one has pronounced talbiyah, he has entered ihram, and so heshould keep away from that which Allah has forbidden :
1. rafath (sexual intercourse, or sexual talk),
2. fusuq (sins) and
3. jidal (argument). for the people of Madinah : Dhu’l-Hulayfah, for the people of `Iraq : Dhatu-`Irq,
for the people of the Levant (al-Sham) : al-Juhfah, for the people of Najd : Qarn al-Manazil, for the people of Yemen : Yalamlam. If he is performing hajj alone (ifrad), he intends hajj with his talbiyah.
The talbiyah is that one say : Labbayk-allahumma labbayk. Labbayk la sharika laka labbayk. Innal-hamda wan-ni`mata laka wal-mulk. la sharika lak. It is not appropriate to leave out any of these words, but if one added [something] after them it is permissible.
4. He should not kill game, nor point it out, nor direct to it.
5. He should not wear a shirt, nor pants, nor a turban, nor a cap, nor a gown. Nor [should he wear] khuffs unless he cannot find shoes, in which case he should cut them below the tarsus
6. He should not cover his head, nor his face.
7. He should not apply perfume. He should not wash his hair or beard with marsh amllow.
8. He should not shave his head, nor his body hair, nor cut [anything from] his beard, nor [cut] his nails.
9. He should not wear a garment died with wirs , saffron or safflower, unless it has been washed and does not exude fragrance.

Wajib Acts in Hajj

1. Standing at Muzdalifah, for at least a moment after dawn on the 10th of Dhu’l-Hijjah.
2. Sa`y (Running between Safa and Marwah)
3. Pelting the Jamarat
4. Tawaf of Leaving, for other than menstruating women and the residents of Makkah.
5. Cutting or shaving the hair of the head within the Haram, within the Days of Immolation.
6. Not delaying ihram beyond the miqat.
7. Keeping away from transgressions of the ihram (sexual intercourse after the Standing, wearing sewn garments, covering the head and/or face).
8. Prolonging the Standing at `Arafah until after sunset and after the imam has begun issuing forth.
9. Delaying Maghrib and `Isha’ until Muzdalifah
10. Not delaying the Tawaf of Visiting beyond the Days of Immolation.
11. Beginning tawaf from the Black Stone.
12. Performing tawaf counter-clockwise.
13. Performing tawaf around the hatim.
14. Walking in tawaf, for one who has no excuse.
15. Being in a state of purity during tawaf.
16. Covering the nakedness during tawaf.
17. Performing two rak`ah after tawaf.
18. Beginning Sa`y from Safa
19. Walking in Sa`y, for one who has no excuse.
20. Performing Sa`y after a valid Tawaf
21. Slaughtering a ewe, for one performing tamattu` or qiran.
22. Maintaining the order between pelting, slaughtering and cutting hair.

Fard Rites in Hajj

1. Ihram, before any of the other rites.
2. Standing at `Arafah, for at least a moment, any time between the decline of the sun on the 9th of Dhu’l-Hijjah, and the dawn of the 10th.
3. Tawaf of Visiting, after the Standing at `Arafah, with intention.
4. Maintaining the order between the fard acts (ihram-Standing- Tawaf)
5. Keeping away from sexual intercourse before the Standing.

Wednesday, 1 February 2017

Things that do not break the fast(Roza)

1. If the fasting one ate, or drank, or had sexual inercourse out of forgetfulness [that he was fasting], his fast is not broken.

2. If he slept and then had an erotice dream, or looked at a woman and ejaculated, or oiled [his head], or underwent blood-letting, or used antimony [in his eyes], or kissed, his fast is not broken.

3. If one is overcome by vomiting, his fast is not broken.
4. If he applied drops inside his urethra, his fast is not broken according to Abu Hanifah. Abu Yusuf said : his fast is broken.

Obligation of Zakat

1. Zakat is obligatory on

  1. The free, adult sane Muslim,
  2. when he possesses the nisab with complete possession, and
  3. a [lunar] year has passed over it.

  • There is no zakat [obligatory] upon a child, nor an insane person,
  • nor a mukatib.
  • There is no zakat [obligatory] upon anyone who has a [due] debt
  • encompassing his money. But, if his money is more than the debt,
  • he pays zakat on the excess if it reaches nisab.
  • If one advance-pays the zakat before the year [has passed over it],
  • and he possesses nisab, it is valid.
  • If wealth is destroyed after the obligation of zakat [has become
  • due], it is waived.

2. [Zakat due (in various proportions) on : gold silver cash trade goods freely-grazing livestock kept for milk, breeding or fattening : camels, cows, sheep and goats. produce (excluding firewood and grass)buried treasures and metals.]

There is no zakat [obligatory] on:

  • residential homes,
  • body clothes,
  • household furniture,
  • riding-beasts,
  • slaves in service,
  • weapons of use.

3. It is not valid to offer zakat without an intention coinciding with the payment, or coinciding with the setting-aside of the obligatory portion. One who gave all of his wealth in charity, without intending zakat, its obligation is waived from him.

Prayers of the Two EIds

Eid al-Fitr
1. It is recommended on the Day of Fast-Breaking (Fitr) for the person, before leaving for the prayer-ground:
2. One sets out for the prayer-ground.

Id al-Adha
To eat,
To perform ghusl,
To apply perfume.
1. It is recommended on the Day of Sacrifice (Adha) :
2. One sets out for the prayer-ground, pronouncing takbir [audibly]

Prayer of the Traveller,Number of rakat at journey and breaking of journery

Qualification for the concession

1. The journey whereby regulations become altered is that a man intend [to reach] a place [which is such that] there is between him and it [a distance of] three days’ or nights’ journey, according to the progress of a camel or [that] by foot. That is not considered [in the same way] for travel by sea.
2. The disobedient and the obedient on a journey are equal in the dispensation. 

Number of Rak`at

1. The fard of the traveller, according to us, is two rak`ah in every four-rak`ah prayer, it not being permissible for him to add [two more] to them. But, if he prayed four [rak`ah], and had sat in the second for the measure of the tashahhud, [the first] two rak`ah suffice him for his fard, and the last two are nafl for him. However, if he did not sit for the measure of the tashahhud in the first two rak`ah, his salah is invalidated.
2. One who sets out as a traveller prays two rak`ah [instead of four] when he leaves behind the houses of the settled area.
3. When a traveller enters into [group] prayer of a resident, while the time [of the salah] remains, he prays the salah in full. But, if he enters with [the resident] in a missed prayer, his salah is not valid behind him.
4. When a traveller leads residents in two rak`ah, he performs taslim, and then the residents complete their salah. It is recommended for him, when he performs taslim, to say, ‘Complete your salah, for we are journeying people.’
5. Whoever misses a prayer on a journey, makes it up as two rak`ah [even if he makes it up] in residence. Whoever missed a prayer in residence makes it up as four rak`ah [even if he makes it up] on a journey.

Breaking the Journey
1. He continues to apply the regulations of travel until he intends to remain in a city fifteen days or more, at which point he is required to pray in full. If he intends to remain less than that, he does not pray in full.
2. Someone who enters a city, and does not intend to remain there fifteen days, but rather says [each day], ‘Tomorrow I will depart, or the day after I will depart,’ until he remains in this way for years [remains a traveller, and thus] prays two rak`ah.
3. When an army enters the land of war, and then intend to remain there fifteen days, they do not pray the salah in full.
4. When the traveller enters his home-town, he prays the salah in full, even if he did not intend to remain there.
5. Whoever has a home-land, and then moves from it and takes up residence in another land, and then travels and enters his first home-land, does not pray the salah in full.
6. If the traveller intends to remain in Makkah and Mina fifteen days, he does not pray the salah in full.

Disliked and Prohibited Times for Prayers

1. Salah is not permissible at the rising of the sun, nor at its stationary point at midday, nor at its setting.
2. If the sun is setting, one does not perform a funeral prayer, nor make the sajdah of recitation, [nor perform any other prayer] except the `asr of that day.
3. It is disliked to perform voluntary prayers after fajr salah until the sun rises, and after `asr salah until the sun sets. There is no harm in praying missed prayers during these two times, [and similarly] performing prostrations of recitation, and praying over a funeral. One does not perform the two rak`ah of circumambulation (tawaf).

4. It is disliked to perform any optional prayers after dawn [and before fajr] other than the two [sunnah] rak`ah of fajr.

5. One should not perform optional (Qaza) prayer before maghrib.

What is prohibited with hayd (period) and nifas

1. Hayd waives salah from a woman, and prohibits fasting for her. She makes up the fasting [later], but does not make up the salah.
2. She may not enter a mosque,
3. Nor circumambulate the House [i.e. the Ka`bah]
4. Nor may her husband approach her [for intercourse]