what about the amin after imam recite sura al-fathia?

Answer:

Allah’s apostle says:

Narrated Abu Huraira: The Prophet said, "Say Amin" when the Imam says it and if the Amin of any one of you coincides with that of the angels then all his past sins will be forgiven." Ibn Shihab said, "Allah's Apostle used to Say "Amin." Sahih al-bukhari (Volume 1, Book 12, Number 747: )

Allah’s apostle says:

Narrated Abu Huraira: Allah's Apostle said, "If any one of you says, "Amin" and the angels in the heavens say "Amin" and the former coincides with the latter, all his past sins will be forgiven." Sahih al-bukhari (Volume 1, Book 12, Number 748: )

Allah’s apostle says:

Narrated Abu Huraira: Allah's Apostle said, "Say Amen' when the Imam says "Ghair-il-maghdubi 'alaihim wala-ddal-lin; not the path of those who earn Your Anger (such as Jews) nor of those who go astray (such as Christians); all the past sins of the person whose saying (of Amin) coincides with that of the angels, will be forgiven." Sahih al-bukhari (Volume 1, Book 12, Number 749: )

Allah knows the best

Is sura al-fathia necessary to recite in prayers?

Answer

It is important to recite the sura al-fathia in the prayers before any sura and this should be recited in every prayers before any other sura, so other sura should be preceded by the sura al-fathia , the opening sura of QURAN.

As Allah’s apostle says:

Narrated 'Ubada bin As-Samit: Allah's Apostle said, "Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid." sahih al-bukhari (Volume 1, Book 12, Number 723: )

As Allah’s apostle says:

Narrated Abu Huraira: The Qur'an is recited in every prayer and in those prayers in which Allah's Apostle recited aloud for us, we recite aloud in the same prayers for you; and the prayers in which the Prophet recited quietly, we recite quietly. If you recite "Al-Fatiha" only it is sufficient but if you recite something else in addition, it is better. sahih al-bukhari(Volume 1, Book 12, Number 739: )

As Allah’s apostle says:

Narrated 'Abdullah bin Abi Qatada: My father said, "The Prophet uses to recite Al-Fatiha followed by another Sura in the first two Rakat of the prayer and used to recite only Al-Fatiha in the last two Rakat of the Zuhr prayer. Sometimes a verse or so was audible and he used to prolong the first Rak'a more than the second and used to do the same in the 'Asr and Fajr prayers." sahih al-bukhari(Volume 1, Book 12, Number 743: )

what should the people behind the imam of the masjid do if the imam opens the prayers sitting, due to some problem in his legs?

Answer:

In Islam the people behind the imam has to fallow the imam in every respect that is, if the imam opens the prayers sitting down the people behind him has to sit down and follow imam.

As Allah’s apostle says:

Narrated Anas bin Malik Al-Ansari: Allah's Apostle rode a horse and fell down and the right side of his body was injured. On that day he prayed one of the prayers sitting and we also prayed behind him sitting. When the Prophet finished the prayer with Taslim, he said, "The Imam is to be followed and if he prays standing then pray standing, and bow when he bows, and raise your heads when he raises his head; prostrate when he prostrates; and if he says "Sami'a-l-lahu Liman hamida", you should say, "Rabbana wa-laka-l hamd.: sahih al-bukhari (Volume 1, Book 12, Number 699: )

In another hadith Allah’s apostle says:

Narrated Anas bin Malik: Allah's Apostle fell from a horse and got injured so he led the prayer sitting and we also prayed sitting. When he completed the prayer he said, "The Imam is to be followed; if he says Takbir then say Takbir, bow if he bows; raise your heads when he raises his head, when he says, 'Sami' a-l-lahu Liman hamida say, 'Rabbana laka-l-hamd', and prostrate when he prostrates." sahih al-bukhari( Volume 1, Book 12, Number 700:)

In another hadith Allah’s apostle says:

Narrated Abu Huraira: The Prophet said, "The Imam is to be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting altogether if he prays sitting." sahih al-bukhari(Volume 1, Book 12, Number 701:)

So The Imam is to be followed Allah knows the best

How will Allah bring us to life after death accurately?

Answer:

While it is told in the QURAN that it is easy for the Allah to bring man to life after death. The fingerprint of man is particularly emphasized in Quran : sura Qiyama (75)verse(4)

“Nay, we are able to put together in the perfect order the very tips of his fingers.”

The emphasis on fingerprints has a very special meaning, this is because every one’s fingerprints is unique to himself, every person who is alive or who has lived ever in this world has a set of unique fingerprints, that is why fingerprints are accepted as a very important identity card used through out the world. But what is important is that this feature of fingerprints was only discovered in the late 19th century, before that people regarded fingerprints as ordinary code with out any specific importance. However in the Quran it is already mentioned which did not attract any attention at that time. Follow us on facebook

ISlam's Viewpoint on Wills,Inheritance

Question:

Is there no such thing as a 'Will' in Islam? In Islam, can a person 'Will' his assets or property as per his wishes, after his death, to people other than those prescribed in the methods of the Shari’ah?

Answer:

A ‘will’ is a legal document through which a person declares his/her wishes and instructions on how his/her property and possessions should be disposed of, distributed or given away after his/her death.

Allah (swt) says in the Glorious Qur’an:“Prescribed for you when death approaches (any) of you if he leaves wealth (is that he should make) a bequest for the parents and near relatives according to what is acceptable – a duty upon the righteous.” [Surah Al-Baqarah 2:180]

Based on this verse from the Qur’an, it was earlier obligatory upon the Muslims to make a will before death. But after the revelation of the verses on inheritance (i.e. Surah Nisa 4:11-12), wherein Allah swt legislated fixed shares of inheritance for deserving heirs, it is now not compulsory in Islam for a person to write a will in his lifetime, because his estate is divided as prescribed in Shari’ah among his living heirs.

So after the revelation of Surah Nisa 4:11-12, in an Islamic country where Islamic Shari’ah is followed, it is not required to make a will.

In a non-Muslim country like India that has a separate Muslim Personal Law, to make a will is optional. If a Muslim fears that the non-Muslim country where Muslim Personal Law is followed has chances of deviating from the Shari'ah in this respect, it is preferable to make a will as per Qur’anic guidelines – otherwise it is not required. Such a will is legally valid in India. However, in a non-Muslim country like U.S.A. that does not have a separate Muslim Personal Law, according to me it is compulsory for a Muslim to make a will as per the guidelines laid by Allah (swt) in Surah Nisa 4:11-12, so that it forces the law to execute Islamic Shari'ah as per your will.

It is the right of every citizen of a non-Muslim country, to will his property as per his desire, because in the absence of will each country has its own method of distributing the wealth.

It may be obligatory as well on a person to make a will, with regard to the dues of others where there is no proof, lest they be lost or neglected, because the Prophet (pbuh) said: “It is not permissible for any Muslim who has something to will to stay for two nights without having his last will and testament written and kept ready with him."” [Narrated by al-Bukhari, al-Wasaayaa2533]. One should also ‘will’ if he fears some kind of corruption or dispute among the heirs, especially in a non-Muslim country.

However, one does not have the right to make a will for the legal heirs as per his own inclinations (or wishes), because Allah (swt) has defined the share of each heir, and He has explained who inherits and who does not inherit. So it is not permitted for any person to transgress the limits set by Allah (swt).

“And whoever disobeys Allah and His Messenger and transgresses His limits – He will put him into the fire to abide eternally therein, and he will have a humiliating punishment” [Surah Nisa 4:14]

Allah (swt) has permitted us to make a will to whomsoever we wish other than the legal inheritors for a maximum of one-third of our wealth, The Prophet (pbuh) said: “Allah was being generous to you when He allowed you to give one-third of your wealth (in charity) when you die, to increase your good deeds.” [Ibn Maajah, Kitaab al-Wasaayaa, Hadith No. 2709]

Therefore one can will upto one-third of his wealth to be used for charitable purposes or else one can also give it to the people apart from the legal heirs, because the Prophet (pbuh) said: “There is no will for the heirs. [Tirmidhi, Kitaab al-Wasaayaa, Hadith No.2120] And Allah knows the best.

Is contraception (that is, preventing one’s wife from becoming pregnant) prohibited in Islam?

Question:

I am an engineering student, a regular reader of Islamic Voice. Is contraception (that is, preventing one’s wife from becoming pregnant) prohibited in Islam? What is the authentic Islamic ruling about it?

Answer:

There are fundamentally two methods of Contraception or family planning.

(1) Permanent methods.

(2) Temporary methods

(1) Permanent Methods:

Permanent methods include, Vasectomy in males and Tubecotomy in females. All the scholars unanimously agree that permanent methods of family planning are prohibited since they involve changing human physiology.

Says Allah in the Qur’an: “So set you your face steadily and truly to the Faith: (Establish) Allah’s handiwork according to the pattern on which He has made humankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.” (Al-Qur’an 30:30)

The Prophet (pbuh) is reported to have said: “Marry the one who is loving and fertile, for I will be proud of your great numbers before the nations [i.e., on the Day of Resurrection].” (Abu Dawood Hadith no. 2050, Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1805)

2) Temporary Methods:

Following are various different temporary methods.

a) M.T.P. (Medical Termination of Pregnancy) or Abortion: All scholars unanimously agree that M.T.P. or abortion is prohibited.

Allah says in the Glorious Qur’an “...kill not your children on a plea of want; We provide sustenance for you and for them;” (Al-Qur’an 6:151)

“Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin.” (Al-Qur’an 17:31)

However, scholars unanimously agree that any permanent method of family planning, or even abortion, can be done if the life of the mother is in danger. For e.g. if the woman is suffering from certain diseases like heart disease or has under gone multiple caesarean operations and in her case the continuation of pregnancy or another pregnancy may be detrimental to her life, then the woman can be aborted or a permanent method of family planning can be adopted to save the life of the woman.

b) Taking birth control pills:

Almost all the scholars including Shaykh Ibn Baaz, Council of the Senior Scholars [of Saudi Arabia] agree that it is not allowed to take birth control pills (Fataawa al-Marah) because of its side effects and changes in the normal physiology.

c) Copper-T:

A very common temporary method of family planning or contraception is Copper-T. Though it is known as ‘contraception’ but technically it is contra-implantation. The sperm fertilizes the ovum but the zygote formed is destroyed by the Copper-T and is prevented from being implanted on the uterine wall (mother’s womb). Thus it is a very early abortion, which is prohibited in Islam. Some “scholars” out of ignorance permit this temporary method of family planning without knowing its detail.

d) Coitus Interruptus (‘Azl):

Coitus Interruptus is permissible as long as it is performed with mutual consent of both the husband and wife since both of them have equal right to have children.

This is based on the Hadith of Jabir (RA) who said: “We used to practice (‘Azl) coitus interruptus during the days when the Qur’an was being revealed”. Jabir added: “We used to practice coitus interruptus during the lifetime of Allah’s Messenger while the Qur’an was being revealed.” (Sahih Bukhari vol. 7, Hadith no. 136)

Shaykh al-Islam Ibn Taymiyah said: “With regard to ‘azl, some of the scholars regarded it as haraam, but the view of the four imams is that it is permissible with the wife’s permission. And Allah nows best.” (Majmoo’ al-Fataawa, 32/110)

e) As regarding other temporary ethods of family planning like condom etc.,

the scholars are divided whether their use is permitted or not. Allah (swt) has provided a natural method of planning the family, which is medically known as lactation amenorrhea. After the women gives birth to a child, till she breast feeds she does not have her menstrual cycle, thus the chances of pregnancy in this period of lactation is minimal.

Allah says in the Qur’an “The mothers shall give suck to their offspring for two whole years...” (Al-Qur’an 2:233)

Reasons for Family Planning:

All the various reasons for family planning can be divided into two categories:

1. Either for poverty or

2. Giving special attention to children by having fewer children.

As for those who are poor and fear that they will not be able to meet the economic expenses of the additional child, Allah (swt) has prescribed the system of zakaat. Every rich person who has the savings of more than the nisab level i.e. 85 gms of gold, should give 2.5% of his excess wealth every lunar year in charity. Those who are poor have the right to take the zakaat money.

Allah (swt) says in the Qur’an “...Kill not your children on a plea of want; We provide sustenance for you and for them;” (Al-Qur’an 6:151)

Allah (swt) also mentions in the Qur’an “Kill not your children for fear of want: We shall provide sustenance for them as well as for you: verily the killing of them is a great sin.” (Al-Qur’an 17:31)

Both these verses seems to convey the same message but on scrutiny we realize that the first verse is meant for poor parents, who fear that if one more child is born in the family neither they will be able to survive nor the child, thus Allah (swt) says we provide sustenance for you and for them. In the other verse Allah (swt) says We shall provide sustenance for them and as well as for you, referring to rich parents who feel that if they have less children they can concentrate on them better and give them better education and quality life. Here Allah (swt) reverses the order and mentions first the children and then the parents.

I am the fifth child of my parents. If my parents would have done family planning, then I would not have been born. Alhumdulillah, I have qualified as a medical doctor, which is supposed to be one of the best professions in society. However I have given it up for a better profession and become a daee’. Am I a boon or a bane to the society?

It is a misconception that if there are fewer children you can provide better education and quality life to your child.

However, its worth notable that one never knows which child could be a blessing from the Creator for the family. It is quite possible that the child, which the parents anticipate to be a bane, may turn out to be a boon for the family and the society. History bears witness to the fact that many of the great scientists, thinkers, and revolutionaries were not from only amongst the first two children of their parents.

Thus the child whom the parents consider unwanted may be a blessing to the family religiously and economically.

With regards to the claim of the people who say that the growth in population increases poverty, this was mainly based on Malthusian’s theory. This theory states that, to maintain prosperity and welfare of human race, its increase should be checked to correspond with the production of foodstuff.

But now we have realized that Malthusian’s theory has been proved wrong and there is no shortage of food grains. Moreover, in spite of the amount of land India uses in agriculture, there is still much more land in India, which can, with little more efforts in fertilizing it through the proper means be utilized in agriculture thus producing more food grains. It would be interesting to note that population density of Holland and Denmark is about four to five times more than that of India. Nevertheless the living conditions of the people there is far better off (economically) than the Indians.

Besides, even if one faces difficulties in upbringing of children, one should always remember that in these hardships could be a test from Allah as this life is a test for the hereafter. Allah says in the Qur’an: “He Who created Death and Life that He may try which of you is best in deed: and He is the Exalted in Might Oft-Forgiving” [Al Qur’an 67: 2]

Allah also says: “Be sure We shall test you with something of fear and hunger some loss in goods or lives or the fruits (of your toil) but give glad tidings to those who patiently persevere.” [Al Qur’an 2 :155]

Allah (swt) says in the Qur’an “And they plotted and planned and Allah too planned and the best of planners is Allah (swt)” (Al-Qur’an 3:54).

If you feel you can plan the family better, the choice is yours or else leave it to Allah (swt) to do the best planning for your family. Allah knows the best.

Should the muslims be divided in groups like SHEYA, SUNNY,AH-LE-HADITH etc.

Answer:

Divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers. The Glorious Qur’an says:

“And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves.' [Al-Qur'an 3:103] Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur'an. The Glorious Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying ‘hold fast all together’ it also says, ‘be not divided’.

The Glorious Qur’an says: “As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did.” [Al-Qur’an 6:159] In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects. But when one asks a Muslim, “who are you?” the common answer is either ‘I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves ‘Ahle-Hadith’.

It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur’an or any authentic Hadith that a Muslim should only follow one of these four Imams. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Qur’an or the Sahih Ahadith. The only label or title given by the Qur’an and the Sahih Ahadith is MUSLIM.

So when we make the study of the Quran & sahih hadith, we find that there is nothing like SHEYA or SUNNY IN ISLAM.

Is it Compulsory to Wear the Trousers Above the Ankles?

Question:

There is so much confusion on a simple thing as the trousers or pant covering the ankle. While different Alims explain this based on their own school of thought, what is the authentic ruling on this as guided by the prophet (pbuh)?

Answer:

There is no difference of opinion amongst the scholars with regards to covering/non-covering of the ankles. All the scholars, regardless of their different schools of thought and differences in many issues, have no difference of opinion in this regard. They all unanimously agree that the length of the lower garment, i.e. the trousers/pants/izars etc. should be above the ankles for men. Thus it is forbidden for men to cover their ankles with their lower garments i.e. trousers/pants/izars etc. There are several authentic Ahadith to substantiate this ruling.

Narrated Abu Huraira

Allah's Messenger (pbuh) said, "Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance." (Sahih Bukhari, Vol. 7, Hadith no. 5788) There may be few Muslims who tend to differ on the subject due to ignorance. They argue by saying ‘the Hadith says that anyone who drags the Izar out of pride and arrogance will be punished in the hereafter. Therefore we don’t drag the pants out of pride and arrogance’.

However, there are many Ahadith in which the Prophet has instructed in unambiguous words to wear the Izar above the ankles without mentioning the aspect of pride or arrogance. One of the Ahadith is as follows:

Narrated Abu Huraira

The Prophet said, "The part of an Izar which hangs below the ankles is in the Fire." (Sahih Bukhari, Vol. 7, Hadith no. 678) In the Hadith quoted above, there is a general instruction to keep the trouser above the ankle, irrespective whether it is out of pride & arrogance or without pride & arrogance.

Moreover, can any human being claim to be as humble as the Prophet (pbuh)? Alhumdulillah, we Muslims believe that the Prophet (pbuh) was far more humble than anyone of us can ever be and he could never be as arrogant & proud as we can be at any given time. He was sent as a mercy (Al-Qur'an 21: 107) for all the creatures, yet he wore his lower garments above the ankles. Therefore we should obey the commandment of the Prophet (pbuh) in order to prosper in the hereafter. The Prophet (pbuh) is reported to have said:

"All my followers will enter Paradise except those who refuse." They said, "O Allah's Messenger! Who will refuse?" He said, "Whoever obeys me will enter Paradise, and whoever disobeys me is the one who refuses (to enter it)." (Sahih Bukhari, Vol. 9, Hadith no. 384)

Thus, it is incumbent upon the Muslim men to wear the pants/trousers/izars above the ankles. And Allah knows the best.

Da'wah or Islaah?

Question:

I would like to know which of the two is more important, Da'wah or Islaah? A friend of mine said that it is Da'wah that is more important and not Islaah.

Answer:

At the outset let us first understand the meaning of the words ‘Da’wah’ and ‘Islaah’. Da’wah means a ‘call’ or ‘invitation’; which means to invite non-Muslims to Islam as well as the Muslims to the true understanding and practice of Islam, but many a times, in context, it refers to the invitation of Islam extended to those who are yet to believe in or accept Islam. ‘Islaah’ literally means ‘to repair’ or ‘to improve’. In an Islamic context, it refers to efforts to improve Muslims or to correct them. It also refers to their moral rectification. Allah says : “Invite (all) to the way of thy Lord, with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious !” (Al Qur’an 16:125)

In Japan, only eight rakat Tarawih is followed.

Question:

In Japan, only eight rakat Tarawih is followed. Can my son pray individually the remaining 12 rakat at the mosque or home or is it also right to perform 8 rakat only.

Answer:

Regarding the Salah, offered after the Isha Salah (i.e. Tarawih), in Ramadan, the right opinion is that one can offer as many number of rakat as one wishes because there is no fixed limit on it.

Narrated Nafi Ibn 'Umar said,

"While the prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, ' Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rakat and that will be the witr for all the Rakat which you have offered." Ibn 'Umar Said, "The last Rakat of the night prayer should be odd, for the prophet ordered it to be so. ( Sahih Bukhari, Vol. 1, Hadith No. 461).

Narrated Amr ibn Anbasah as-Sulami

I asked: "Apostle of Allah, in which part of the night the supplication is more likely to be accepted? He Replied: In the last part: Pray as much as you like, for the prayer is attended by the angels and it is recorded till you offer the dawn prayer. (Abu Dawood, Vol. 1, Hadith No. 1272). We also find that some of the Taba'een used to pray 20 and some used to pray 36 Rakats in Tarawih. (Musannaf Ibn Abi Shaiba, Vol.2, Pages 165 & 166). However, it is preferable to offer it the way prophet Muhammad (Pbuh) did. He used to offer 11 or 13 Rakats, as mentioned in the following Hadith.

Narrated Abu Salma bin Abdur Rahman

I asked Aisha, "How is the prayer of Allah's Apostle during the month of Ramadan." She said, "Allah's Apostle never exceeded eleven Rakats in Ramadan or in other months; he used to offer four Rakats do not ask me about their beauty and length, then four Rakats, do not ask me about their beauty and length, and then three Rakat." Aisha further said, " I said, ' O Allah's Apostle! Do you sleep before offering the Witr prayer?' He replied, 'O 'Aisha! My eyes sleep, but my heart remains awake!' (Sahih Bukhari, Vol. 2, Hadith No. 1147). From all the above mentioned Hadith, it is clear that there is no fixed limit for the Tarawih Prayer; therefore, one should refrain from getting into any controversy in this regard. However, in mosques, where eight congregational Rakats are offered, it is advisable not to offer further 12 Rakats in congregation, thus avoiding any unwanted disputes amongst the Muslims. For those who wish to offer more Rakats can very well do so at their homes. Similarly, in mosques, where 20 congregational Rakats are offered, it is advisable not to offer 8 Rakats in different congregation so that there is no conflict among the Muslims.

Is it allowed for a wife to address her husband by his name, as our previous generation didn’t do so?

Question:

Is it allowed for a wife to address her husband by his name, as our previous generation didn’t do so?

Answer:

Everything that the previous generations (our ancestors) have done may not necessarily be right, likewise everything they have done may not necessarily be wrong. Therefore whatever they did would not be exemplary for us unless and until verified with due analysis in the light of the Qur'an and the Sunnah.

With regards to calling one’s husband by his name, the act of doing so is a sheer cultural act. Any cultural act is permissible as long as it is in accordance with the Islamic Shari’ah and doesn’t break any of its rules. On the other hand, if any cultural act conflicts with the Islamic Shari’ah or breaks any of its rules, it is prohibited. Another aspect that also needs to be taken into consideration is that many a times certain acts are considered to be appropriate in one culture while similar acts are considered to be inappropriate in another culture.

If we browse through the Seerah of the Prophet (pbuh), we come across instances such as the following:

Narrated 'Aisha (ra)

That Allah's Messenger said to her, "I know when you are pleased with me or angry with me." I said, "When do you know that?" He said, "When you are pleased with me, you say, 'No, by the Lord of Muhammad,' but when you are angry with me, then you say, 'No, by the Lord of Abraham.' "Thereupon I said, "Yes (you are right), but by Allah, O Allah's Messenger, I leave nothing but your name." (Sahih Bukhari, vol. 7, hadith no. 155) In the hadith quoted above, we realize that Aisha (ra), the wife of the Prophet (pbuh) used to take the name of the Prophet (pbuh) in his presence, which further substantiates that it is not un-Islamic to take the husband’s name in his presence.

Another practice that was and still is prevalent amongst the Arabs is to call the husband by adding father to the name of their child, i.e. ‘Abu followed by their child’s name’. Several evidences can be given from the Seerah of the companions of the Prophet (pbuh). For instance, Umm Sulaima used to address her husband as ‘Abu Talha’ (Sahih Muslim, vol. 4, hadith no. 6013).

Although the act of calling the husband by his name does not break any of the rules of Islamic Shari'ah yet if the intention of the wife behind doing so is to belittle her husband, then it is advisable for her not to do so. But if the husband permits her to call him by his name and the intention of the wife too is not to belittle the husband then there is no harm in doing so. However, if the act displeases the husband, regardless of the intention of the wife, then it would be advisable for her not to address him by his name, not because it is prohibited in Islam but because it displeases the husband and the wife should avoid displeasing the husband as far as possible. (The husband too should avoid displeasing his wife). And Allah knows the best.

Can a rich Muslim wife give portion of her Zakat to her poor husband?

Question:

(a) Can a rich Muslim wife give portion of her Zakat to her poor husband?

(b) Can a Muslim husband compel his wife (working in a public sector undertaking) to spend all her earnings on family needs and invest his earnings and his wife’s savings on assets solely in his name and not even in her name?

(c) What portion, if at all, of a Muslim wife’s salary a Muslim husband can claim for needs of the family although it is the onus on him to provide for the family?

Answer:

(a)

Yes, a Muslim woman is allowed to give portion of her Zakat to her poor husband if she is capable of doing so and if the poor husband is poor enough to be entitled for Zakat. Prophet Muhammad (pbuh) is reported to have granted the permission to a Muslim lady who wished to spend part of the Zakat on her husband. Zainab, the wife of Abdullah (ra) had asked Bilal (ra) to seek for the prophet’s permission for spending part of her Zakat on her husband and the orphans under her protection, thus said the Prophet (pbuh): "Yes, and she will receive a double rewards (for that): One for helping relatives, and the other for giving Zakat." (Sahih Bukhari, vol. 2, hadith no. 545)

(b)

Whatever amount is spent by the wife, will be voluntarily, out of her own free will. The husband has no authority whatsoever to compel his wife to spend on him from her earnings/savings nor is he authorized to invest her earnings/savings on assets solely in his name, unless the wife permits, nor can he compel her to do so. As stated in the earlier answer, in Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Thus it is the responsibly of the husband to provide for the family. Nonetheless if he wants his wife to spend on him or his family, he can request her and she may spend if she wishes.

(c)

With regards to what portion of a women’s salary her husband can claim, the question of portion or percentage does not arise since the husband has no right to claim for his wife’s salary, regardless of the portion. Thus it will depend on the wife’s pleasure and wish whether she spends part of the salary, complete salary or nothing at all. And Allah knows the best.

Is a Muslim woman permitted to go out for a job...

Question:

Is a Muslim woman permitted to go out for a job (organization belongs to Muslims with all women staff) even if her husband can support the family well? What does Islam say about it? In this case the main reason why this woman wants to join this organization is to keep her busy and to mould herself completely in an Islamic environment.

Answer:

In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family.

In this case, the husband is financially capable enough to support the family. Nevertheless the woman wants to work voluntarily, not primarily for money, but to mould herself in an Islamic environment by joining a Muslim organization (which presumably follows the tenets of Islam) that has all women staff. It is advisable for her to seek her husband’s permission before taking the job. The husband may as well see to it that he understands the intention, objective and purpose of his wife behind taking this job. However, in case the husband does not permit her, then she may very well try to establish an Islamic environment at her husband’s place itself by cultivating friendships with good Muslim women in her neighbourhood and surrounding, learning and educating the morals and virtues of Islam. And Allah knows the best.

If a husband and wife have a mutual divorce

Question:

If a husband and wife have a mutual divorce,

a. Is there an ‘Iddah period to be observed by the divorced wife?

b. Should the divorced husband give the maintenance money for her?

c. Can the divorced husband have sex with the divorced wife?

d. Can the two talk on the phone to each other after the divorce?

Answer:

(a) If the husband and wife have mutual divorce,

then the divorced woman needs to observe an ‘Iddah (period) of three menstrual cycles if she gets menses on regular basis, OR an ‘Iddah (period) of three months in case she gets menses on irregular basis or has passed her Menopause. Allah says in the Qur'an: “Divorced women shall wait concerning themselves for three monthly periods nor is it lawful for them to hide what Allah hath created in their wombs if they have faith in Allah and the Last Day…” (Al-Qur'an, 2:228)

In the verse quoted above Allah also says that if the woman is pregnant, she should not hide but rather disclose her pregnancy. Moreover, if she is pregnant, the ‘Iddah extends till the child is born, as stated by Allah in the following verse. “…For those who carry (life within their wombs) their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.” (Al-Qur'an 65:4)

However, in case the divorce is revocable, the husband and wife may undergo reconciliation during the period of ‘Iddah thus making the divorce null and void with mutual consensus.

(b) With regards to the maintenance money,

in case of revocable divorce, where the husband and wife are likely to get reconciled during the ‘Iddah period, the husband will have to provide lodging and maintenance to the wife during that period. If the woman is pregnant, the husband will have to provide maintenance till the child is born as the ‘Iddah extends till its birth. Moreover, the obligation of providing the maintenance will continue till the wife breast-feeds the child for two years, the period of suckling, as appointed by Allah. Nevertheless the couple has the right to determine the period of suckling by mutual consent and consideration (Al-Qur'an 2:233).

Says Allah in the Qur'an: “Let the women live (in 'Iddah) in the same style as you live according to your means: annoy them not so as to restrict them. And if they carry (life in their wombs) then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring) give them their recompense: and take mutual counsel together according to what is just and reasonable. And if ye find yourselves in difficulties let another woman suckle (the child) on the (father's) behalf.” (Al-Qur'an 65:6) However, in case of irrevocable divorce, there is difference of opinion amongst the scholars with regards to the provision of lodging and maintenance. However the view that is held by majority of the scholars is that there shall be no lodging or maintenance for the woman during her ‘Iddah unless she is breast-feeding a child or is discovered to be pregnant.

Fatima bint Qais (Allah be pleased with her) reported from Allah’s Messenger (pbuh) that there is no lodging and maintenance allowance for a woman who has been given irrevocable divorce. (Sahih Muslim vol. 2, hadith no. 3522)

(c) If the divorce is revocable and the husband and wife,

with mutual consensus agree to have sex before the ‘Iddah is complete, then that would become means through which the divorce becomes null and void. Then they again continue to live as husband and wife and thus they can also have sex as before.

If the divorce is revocable (1st or 2nd) and the ‘Iddah period has been completed, then after this period of ‘Iddah they cannot have sex unless they have a new nikaah with new ‘Meher’. After ‘Iddah has been completed, or after irrevocable divorce, the ex-husband & wife become Na-Mahrams and if they have sex without a fresh nikaah then their act of having sex will be considered adultery.

(d) Talking on the phone with the opposite sex,

who is a Na-Mahram is not encouraged in Islam. In certain cases when unavoidable and if both maintain their modesty, it may be permissible. Thus till such time as the husband and wife reconcile during ‘Iddah, and at any time after divorce, they should avoid talking. In unavoidable circumstances if they do, they should maintain their modesty without which it will be prohibited.

And Allah knows the best.

Relationship with the Parents

Question:

A lady I know converted to Islam, but her Christian parents want her to visit the church with them. If she denies, then they have family problems. Can the lady go to church, just to have normal relationship with the parents?

Answer:

Islam instructs Muslims to be extremely respectful towards their parents, regardless of their religion. Goodness towards one's parents is one of the most essential commandments of Islam. Many verses of the Qur’an stress the importance of being kind towards one’s parents. The Glorious Qur'an says: “Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life say not to them a word of contempt nor repel them, but address them in terms of honour. And out of kindness lower to them the wing of humility and say: "My Lord! Bestow on them your Mercy even as they cherished me in childhood." (Al-Qur'an 17:23-24)

A similar message is repeated in the following verse: “And We have enjoined on man (to be good) to his parents: in travail upon travail did his mother bear him and in years twain was his weaning: (Hear the command) "Show gratitude to Me and to thy parents: to Me is (thy final) Goal.” (Al-Qur'an 31:14)

However, Allah continues in the next verse:“But if they strive to make you join in worship with Me things of which you have no knowledge obey them not; Yet bear them company in this life with justice (and consideration) and follow the way of those who turn to Me (in love)…” (Al-Qur'an 31:15)

The rights of Allah take precedence over everyone else's. Therefore it is prohibited in the Qur’an for a Muslim to visit a place of polytheistic worship (or to visit a place where any besides Allah are worshipped) in order to please one’s parents or out of fear that not doing so would lead to strain in family or social relationships.

Allah repeats in the

Qur'an:

“We have enjoined on man kindness to parents: but if they (either of them) strive (to force) you to join with Me (in worship) anything of which you have no knowledge, obey them not. You have (all) to return to Me and I will tell you (the truth) of all that you did.” (Al-Qur'an 29:8)

In the verses quoted above, the Muslims are commanded to show respect and gratitude to their parents, irrespective of whether their parents are Muslims or non-Muslims. They are also instructed to obey their parents unless they ask one to violate the commandments of Allah and His Messenger. For example a Muslim should not obey his / her non-Muslim parents when the parents want their Muslim children to worship anybody or anything besides Allah, the Creator of all. Indeed what can be a greater sin than associating partners with Allah? Thus it is prohibited in Islam to accompany one’s parents in the matters of Shirk (polytheism), including visiting a place of polytheistic worship (or visiting a place where any besides Allah are worshipped).

It should however be borne in mind that a neo-Muslim should strive to invite one’s parents to the truth which is Al-Islam. Even if one finds one’s parents reluctant and unwilling to accept Islam, one should not get frustrated as they may take some time to understand your ‘new’ religion, nor should you cut off relationships with them because the verse of the Qur'an does not ask you to ignore or neglect them but rather commands you to refrain from obeying them in matters of Shirk (polytheism, including trinity or the concept that God begot a son).

In order to avoid family problems, the revert (neo-Muslim) should be dutiful and kind towards them in other aspects of day-to-day life, which may not cause him/her to compromise with his/her religious beliefs or practices, as the verse of the Qur’an quoted earlier states, “Yet bear them company in this life with justice (and consideration)”. One should not be arrogant or insolent but rather be kind, considerate and courteous towards them. This display of kindness towards one’s parents not only fulfills our obligation towards our Lord and the Creator but also becomes the means through which the parents may accept Islam and achieve salvation. Indeed, such beneficent teachings are not to be found in any other religion.

Which school of thought should a Muslim follow?

There are four schools of thoughts and we can follow any one of them. Is it permissible to follow two schools of thought to suit the situation ? For example, the Shafi school of thought considers 2.25 pm as the time for Asr prayers in our town while the Hanafi school of thought has fixed time at 3.08. So can we follow any of these two timings to suit our necessity?

1. Muslims should be united

Muslims today, are divided amongst themselves. Such divisions are not endorsed by Islam. Islam believes in fostering unity amongst its followers. The Glorious Qur’an says: “And hold fast, altogether, by the rope Which Allah (stretches out for you), and be not divided among yourselves.' [Al-Qur'an 3:103] Which is the rope of Allah that is being referred to in this verse? It is the Glorious Qur'an. The Glorious Qur’an is the rope of Allah which all Muslims should hold fast together. There is double emphasis in this verse. Beside saying ‘hold fast all together’ it also says, ‘be not divided’.

The Qur’an further says, “Obey Allah, and obey the Messenger” [Al-Qur’an 4:59] All the Muslims should follow the Qur’an and authentic Ahadith and ensure that they are not divided among themselves.

2. It is prohibited to make divisions in Islam.

The Glorious Qur’an says: “As for those who divide Their religion and break up Into sects, you have no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did.” [Al-Qur’an 6:159] In this verse Allah (swt) says that one should disassociate oneself from those who divide their religion and break it up into sects. But when one asks a Muslim, “who are you?” the common answer is either ‘I am a Hanafi or Shafi or Maliki or Hanbali. Some call themselves ‘Ahle-Hadith’.

3. Four Schools of Thoughts

The Islamic world has produced several learned Islamic scholars (Imams), but out of these, four became more famous and their teachings spread in different parts of the world. It is a misconception that a Muslim should follow any one of these four schools of thoughts i.e. Hanafi, Shafi, Hanbali or Maliki. There is no proof whatsoever in the Qur’an or any authentic Hadith that a Muslim should only follow one of these four Imams.

4. Respect all the Great Scholars of Islam.

We must respect all the great scholars of Islam, including the four Imaams, Imam Abu Hanifa, Imam Shafi, Imam Hanbal and Imam Malik (may Allah be pleased with them all). They were great scholars and may Allah reward them for their research and hard work. One can have no objection if someone agrees with the view and research of any one or more from these four great scholars of Islam.

5. All Four Imam said follow the Qur’an and Sunnah.

All the four great Imams said that if any of their Fatwas or teachings contradict Allah’s word, i.e. the Qur’an, or the sayings of the Prophet (pbuh) i.e. authentic Hadith, then that particulars Fatwa of theirs should be rejected, and the Sunnah of the Prophet should be followed.

Refer:

a. Eeqaadh al-Himam, Al Fulaanee (Imam Abu Hanifa)

b. Al-Majmoo’ of an-Nawawee (1/63) (Imam Shafi)

c. Jaami ‘Bayan al-Ilm, Ibn Abdul-Barr (Imam Malik)

d. Eeqaadh al-Himam (Imam Hanbal)

To give you an example in this context – Imam shafi said that when a women touches a man who is in a state of wudhu, the wudhu of the man breaks. However, this ruling of Imam Shafi contradicts the authentic saying of the Prophet.

Narrated Aisha

The Prophet (may peace be upon him) kissed one of his wives and went out for saying prayer. He did not perform ablution. (Sunan Abu Dawood) Vol. 1 Chapter No. 70 Hadith No. 179) Thus this particular teaching of Imam Shafi contradicts the authentic saying of the Prophet. So I reject this specific ruling of Imam Shafi who himself said , “ If I say something, then compare it to the Book of Allah and the Sunnah of His messenger and if it agrees to them, then accept it and that which goes against them, then reject it and throw my saying against the wall” – This is a saying of ash-Shafi’ee-rahimaullah. See Al-Majmoo’ of an-Nawawee (1/63).

Thus by rejecting this particular teaching of Imam Shafi which contradicts the authentic Hadith, I am practically a better follower of Imam Shafi than those who call themselves ‘Shafi’. Similarly in practice, I claim to be a better follower of Imam Abu Hanifa than those who call themselves ‘Hanafi’. I claim to be a better follower of Imam Hanbal than those who call themselves ‘Hanbali’. I claim to be a better follower of Imam Malik than those who call themselves ‘Maliki”. If being a ‘Ahle-Hadith’ means following Qur’an and authentic Hadith then I claim to be a better follower of the Qur’an and authentic Hadith than those who call themselves ‘ Ahle-Hadith’. All these are mere labels (Hanafi, Shafi, Hanbali, Maliki, Ahle-Hadith) that are not endorsed by the Qur’an or the Sahih Ahadith. The only label or title given by the Qur’an and the Sahih Ahadith is MUSLIM.

6. All the Groups have sub divisions

Hadith. People give different labels to themselves to identify which set of teachings they prefer to follow and to disassociate themselves from those people who follow wrong practices. From history we come to know that all the labels given to different groups, at a later stage the people from that group themselves did not follow their teachings and made new sub-groups. Therefore in all the groups you find a sub-division. But as far as giving a label to identify what a person practices in Islam is concerned, there can not be better label than what Allah (swt) has given i.e. a Muslim.

7. Our Prophet was a Muslim

“Who was our beloved Prophet (pbuh)? Was he a Hanafi or a Shafi, or a Hanbali or a Maliki ?” No! He was a Muslim, like all the other Prophets and Messengers of Allah before him. It is mentioned in chapter 3 verse 52 of Al-Qur’an that Jesus (pbuh) was a Muslim. Further , in chapter 3 verse 67, Al-Qur’an says that Ibrahim (pbuh) was not a Jew or a Christian but was a Muslim.

8. Qur’an says call yourselves Muslims

There is no Qur’anic verse or any authentic Hadith that says you should call yourselves Hanafi, Shafi, Hanbali, Maliki or Ahle Hadith. If anyone poses a Muslim the question who are you, he should say “I am a Muslim, not a Hanafi or a Shafi or a Ahle-Hadith”.