Ruling on eating from the university canteen if the plates are not washed seven times after having been licked by dogs

In our university we have a canteen..very often its seen that the plates left over after having food are licked by dogs..the canteen staff wash the plates..but not 7 times they wash as they routinely do..what is the ruling to have food there in those plates when u know that the [;ate may have been licked by dog and the washing not followed as prescribed in sharriah?.

Praise be to Allaah.


Muslims narrated in his Saheeh (279) that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (sa) said: “The purification of the vessel of one of you, if a dog licks it, is to wash it seven times, the first time with dust.”

An-Nawawi (may Allah have mercy on him) said: This clearly supports the view of ash-Shaafa‘i (may Allah be pleased with him) and others who say that dogs are najis (impure), because purification is only needed in the case of impurity. Continue reading

The reason for doing wudoo’ after eating camel meat

What is the reason for doing wudoo’ after eating camel meat?.

Praise be to Allaah.


It is proven that the Prophet (blessings and peace of Allah be upon him) enjoined doing wudoo’ after eating camel meat, but he did not explain the reason why. We know that Allah, may He be glorified, is Most Wise and All Knowing, and He does not prescribe anything for His slaves except that which is good and is in their best interests in this world and the Hereafter, and He does not forbid to them anything but that which is harmful for them in this world and the Hereafter.

What the Muslim should do is accept the commands of Allah, may He be glorified, and His Messenger (blessings and peace of Allah be upon him) and act upon them, even if he does not know the exact reason behind them. Similarly, he has to refrain from that which Allah and His Messenger have forbidden, even if he does not know the exact reason behind it, because he is a slave who is commanded to obey Allah and His Messenger (blessings and peace of Allah be upon him). He was created to do that, so he has to obey and submit, whilst believing that Allah is Most Wise and All-Knowing. If he finds out the reason behind it, then that is good upon good.

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn Baaz (10/157) Continue reading

Timing of ‘Isha’ prayer in regions where the red afterglow (or twilight) does not disappear until very late

We are Saudi students who have been sent to study in the UK, specifically in the city of Birmingham. Nowadays, with the beginning of summer, we are faced with the problem of a long time between the beginning of the time for Maghrib and the beginning of the time for ‘Isha’. Every year there are arguments among the Muslims about what to do. Some mosques to pray ‘Isha’ 90 minutes after the time for Maghrib begins, whilst others wait until the red afterglow disappears, for a period of up to 3 hours on occasion! Which causes hardship for people, especially as the night is so short. On days like this, the Muslims in the student halls of residence pray ‘Isha’ in two congregations: the first group prays after 90 minutes, based on the following: (a) Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in one of his khutbahs that the longest time between the beginning of Maghrib and ‘Isha’ is one hour and thirty-two minutes; (b) based on a fatwa from one of the famous shaykhs in Saudi Arabia; (c) the red afterglow does not disappear all night in some regions and during some seasons of the year; (d) some mosques and Islamic centres rely on the 90-minute idea; (e) the Two Holy Sanctuaries (al-Haramain) follow this system. As for the other group, they pray later, based on the following: (a) the fatwa of the Standing Committee which says that each prayer should be offered at the time prescribed in sharee‘ah, in accordance with the signs described in sharee‘ah (if night is distinct from day); (b) a fatwa from another famous shaykh in Saudi Arabia, in which he affirmed that the 90-minute idea is based on mistaken ijtihaad; (c) some mosques and Islamic centres do that; (d) the timetable that is approved by the Muslim World League. But in fact the timetable of the MWL causes us hardship and difficulty during some seasons of the year. We follow the prayer timetable to be found on the following link:
which gives all timetables according to the well-known calculation methods; it is also possible to customise it. As we have not found, on the Internet or elsewhere, any research on this issue that is based on clear evidence from the Qur’aan and Sunnah, we are waiting for you to give us an adequate discussion and clear answer, by means of which we ask Allah to unite people and bring us together on the basis of truth concerning this issue. May Allah reward you with good.

Praise be to Allaah.


One of the conditions of prayer being valid, on which there is consensus among the scholars, is that the time for the prayer should have begun. Allah, may He be exalted, says (interpretation of the meaning): “Surely the Prayer is prescribed to the Believers at specified timings” [an-Nisa’ 4:103].

Shaykh ‘Abd ar-Rahmaan as-Sa‘di (may Allah have mercy on him) said:

That is, it is obligatory and it has a specific time and is not valid if offered at any other time. These are the times that are established and well known to Muslims, young and old, knowledgeable and ignorant.  Continue reading

Ruling on praying with pant legs rolled up

Is it permissible to pray with pant legs rolled up? Does this ruling apply to women?.

Praise be to Allaah.


There are a number of hadeeths which forbid rolling up the garment when praying.

Al-Bukhaari (812) and Muslim (490) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “I have been commanded to prostrate on seven bones: the forehead – and he pointed to his nose – the hands, the feet and the ends of the feet (i.e., toes), and not to tuck up my garment or hair.”

Tucking up the garment or hair means gathering it together to prevent it falling on the floor when one prostrates.

An-Nawawi said:

The scholars are unanimously agreed that it is not allowed to pray with the garment, sleeves and so on rolled up. … All of that is not allowed according to scholarly consensus; it is makrooh in the same that it is discouraged, so if a person prays like that he has done something wrong but his prayer is still valid. Abu Ja‘far Muhammad ibn Jareer at-Tabari quoted as evidence scholarly consensus. Ibn al-Mundhir narrated that the one who does that should repeat his prayer, and he narrated this view from al-Hasan al-Basri. End quote.

It says in Tuhfat al-Minhaaj, 2/161-162:

It is makrooh for the one who is praying to tuck up his hair by putting it together or putting it under his headgear, or to tuck up his garment, such as rolling up his sleeve or hem. End quote.

Based on that, tucking or rolling the pants up is makrooh when praying.  Continue reading

The imam rushes through the prayer; can he pray at home with his sister in jamaa‘ah?

In the prayer place where I live there is a permanent imam, sometime when he is not there somone else is imam insteed of him. When he prays i dont have enough time to do al fatiha and many have complained on him, old people to, so there is no fatiha and everything else is also fast, and almost no khusho at all. only Fajr prayer is the only prayer when he is not the imam and someone else is, so that prayer can be done there.
Maghrib and isha can be done in another praying place where i live that usually has these two prayers that they pray there only and there they pray in normal speed, so i do maghrib and isha there. but duhr and asr in the prayer place with the fast imam, feels like it is no prayer and feel invalid and not right i always do my prayer again after finished praying behind the imam, sometime i fall behind in rukoo or prostration cause its to fast, so I do the prayer again and all feels very wrong.
So what im asking is can I pray duhr and asr at home with my sister instead?
I have asked my aunts husband who has studied in university of al madinah and he asked some or someone and he/they said it can be done.

Praise be to Allaah.


Praying in congregation in the mosque is obligatory for men who are able to do so, according to the more correct scholarly opinion, because of evidence that has been discussed previously in the answers to questions no. 8918 and 120  Continue reading

Should the hair of the deceased man be put into three braids, as is done for a woman?

It is mentioned in a hadith about the washing of the daughter of the Prophet (saw) that the hair of the women is to be divided in three parts, the two sides and the center. What is the sunnah in regards to men? Is it the same? At a recent funeral, a brother parted the hair of the deceased person from the middle saying that was the sunnah.

Praise be to Allaah.

The Sunnah is the put the hair of a deceased woman into three braids. It was narrated that Umm ‘Atiyyah (may Allah be pleased with her) said: One of the daughters of the Prophet (blessings and peace of Allah be upon him) died. The Prophet (blessings and peace of Allah be upon him) came to us and said: “Wash her with lotus leaves an odd number of times, three, or five, or more than that if you see fit, and put camphor in (the water) the last time, or a little camphor. And when you have finished, let me know.” When we had finished, we let him know, and he gave us his waist wrapper (to shroud her in). And we put her hair into three braids and put them behind her.  Continue reading

Does he have to have the intention of exiting the prayer when he says the tasleem?

Is it necessary when saying the tasleem at the end of the prayer to intend by saying this tasleem to exit the prayer? Is my prayer valid if I do not do that?.

Praise be to Allaah.

the worshipper does not have to intend exiting the prayer when saying the tasleem; if he says the tasleem without intending that, it is acceptable. This is the view of the majority of fuqaha’ among the Hanafis, Shaafa‘is and Hanbalis.

Ibn Qudaamah (may Allah have mercy on him) said: He should intend when saying the tasleem to exit the prayer. If he does not have that intention, then Ibn Haamid said that his prayer is rendered invalid, and this is the apparent meaning of the statement of ash-Shaafa‘i, because it is uttered at one of the two ends of the prayer, so having the intention is essential, as is also the case with the takbeer (at the beginning of the prayer).

What was narrated from Ahmad (may Allah have mercy on him) is that it does not render his prayer invalid, and this is the correct opinion, because the intention to pray covers all of the prayer, and the salaam is part of it. And because if it were obligatory to form the attention when saying the salaam, there should have been some text to specify that, as with the opening takbeer, and because it is an act of worship. So it is not required to form the intention to exit the prayer, as is also the case with other acts of worship.) Drawing an analogy between the end of the prayer and the beginning is not correct; the intention is regarded as essential at the beginning so that it covers all other parts of the prayer, unlike the ending. Hence there is a differentiation between the beginning and end in all acts of worship. Continue reading

He works as a cleaner in a butcher shop and he is asking about the blood that gets on his clothes whilst he is working

I work in a butcher’s shop that sells halaal meat, in sha Allah, as a cleaner. Sometimes a spot of blood falls on my clothes from the carcasses of animals that were slaughtered a few days ago, and the time for prayer may come when I am in the middle of my work.
1. Is that blood taahir (pure) or najis (impure)?
2. Is it permissible for me to pray in those clothes on which there is a spot of blood?.

Praise be to Allaah.

With regard to “blood poured forth” that comes out of the animal at the time of slaughter, it is najis (impure) according to scholarly consensus.

With regard to the blood that is mixed with the meat or that remains in the veins, it is not called “blood poured forth” and it is taahir (pure).

Imam at-Tabari (may Allah have mercy on him) said:

In the verse in which Allah tells His slaves that blood is haraam, He mentions “blood poured forth” (al-An‘aam 6:145), to the exclusion of other types of blood. This clearly indicates that blood that is not “poured forth” is halaal and not najis.

Then he narrated from ‘Ikrimah the words: Were it not for this verse, the Muslims would have had to trace out the blood from the veins as the Jews do. Continue reading

It is permissible to wipe over the khuffayn with a cloth or for someone else to wipe them

My question is regarding the use of medical compression stockings and is similar to fatwa number 114192 but with additional information.
Can you please advise on the ruling for a person who wears medical compression stockings almost permanently (24 hours a day) and has an additional disability [severe arthritis] preventing them from reaching their feet, and also is unable to put the stockings back on without the aid of another person….
 Under the ruling of a plaster cast: Is it permissible for another person to help a disabled person do wudu, because in fatwa number 114192 it says with regards to plaster casts it is not permissible to limit washing to the upper surface only as with the case of socks, therefore a physically disabled person would need someone else to assist by wiping the underside of their feet etc on their behalf?
 Is it permissible to assume the ruling of a plaster cast if there are relatives or other people present to help remove / apply stockings or is it an obligation upon them every 24 hours so that the disabled person can take the ruling of socks instead? (on some occasions it is difficult or strenuous for some people to assist by applying the stockings properly due to the strong elastic material the stockings are made from).
 Do we have to choose between one or the other (sock ruling of plaster cast ruling) or can we change from a day-to-day basis depending on what is easiest or do we have to be consistent with whatever ruling we decide to take?
 If a physically disabled person has nobody present to help them on some occasions will their wudu be valid if they are unable to reach water to all parts of their feet (and legs in the case of the plaster ruling) due to no choice?
 Is it permissible for a physically disabled person to use something other than the hands (for example a long handled sponge) in order to reach parts of the feet and legs when making wudu?.

Praise be to Allaah.

It is permissible to wipe over the khuffayn (leather slippers) or socks for a reason or otherwise. The one who is not travelling may wipe over his socks for one day and one night, and the traveller may do so for three days and nights.

If a person needs to wear socks and has someone who can put them on for him, even if that is in return for payment, then he must wipe over them and it is not permissible for him to move to the option of tayammum or to regard the socks as being like a plaster cast; rather they are socks that he puts on after purifying himself completely.

It is permissible for someone else to wipe over the socks for him, as it is also permissible for someone else to help him to do wudoo’.

Ibn ‘Aabideen (may Allah have mercy on him) said in his commentary on al-Bahr ar-Raa’iq (1/182): If he tells someone to wipe over his khuffayn and he does so, that is valid as it says in al-Khulaasah.

It is not stipulated that the wiping be done directly with the hand; if he wiped with a piece of cloth or a sponge dampened with water and attached to a stick (a long-handled sponge, as you mention), that is permissible.

An-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (1/549): Our companions said: It is acceptable to wipe (over the khuffayn) with the hand, a finger, a stick, a cloth or something else.

This is also the view of the Hanbalis. See al-Insaaf, 1/160, 185. Continue reading

Can a woman pray naafil when the iqaamah for prayer has been given?

Is it permissible for a woman to offer a regular Sunnah prayer before an obligatory prayer, such as the Sunnah prayer before Zuhr, when the iqaamah (call immediately preceding the congregational prayer) has been given?
A woman is not obliged to offer the prayer in congregation like a man, such that she would have to stop or delay the Sunnah prayer that is offered before the obligatory prayer and offer it after the obligatory prayer in order to catch up with the congregational prayer.

Praise be to Allaah.

Muslim (710) narrated from Abu Hurayrah that the Prophet |(blessings and peace of Allah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.” This applies to the one to whom the command to pray in congregation is addressed or to the one who is present in the mosque when the iqaamah for prayer has been given. With regard to the woman who is in her house or a man who is excused for not attending prayers in congregation, they are not addressed in this hadeeth, so they may offer the naafil prayer even when they can hear the iqaamah from the mosques.

The same applies to a man if he wants to pray in a mosque other than the one in which the iqaamah has been given; he may offer the naafil prayer in his house.

It says in Kashshaaf al-Qinaa‘ (1/460): If the iqaamah has been given, i.e., the muezzin has started to give the iqaamah for the prayer the he wants to offer behind the imam (then he should not do any naafil prayer), otherwise he may do so, such as if the iqaamah is given in a mosque in which he does not intend to pray. This was stated in al-Furoo‘. To sum up, there should be no prayer except the prescribed prayer (after the iqaamah has been given), so he should not start any naafil prayer or any regular Sunnah prayer, before Fajr or otherwise, in the mosque or elsewhere, or even in his house, because the Prophet (blessings and peace of Allah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.” End quote.

For more information see the answer to question no. 33582

And Allah knows best. Continue reading