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.

Firstly:

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

Beggars: to which should we can and which should we refrain from giving to?

There are a lot of beggars, especially children, and some of them resort to tricks so that they will be given money. For example, one of them may say that he is blind and cannot see, even though his eyes are in good health, and so on. How should I deal with them? Should I give them money or not? Please note that I do not know whether they are telling the truth or not, and I cannot be certain whether they really need the money or they are using tricks to collect money. If I help them when they are tricksters – but I do not know that – will I be sinning?.

Praise be to Allaah.

Firstly:

It is not permissible for anyone to ask people for money when he is not in need or he is able to earn a living. There are certain categories for whom it is permissible to ask of people. They are: the poor person who is destitute, the man who owes a debt, and the one who has been stricken by financial calamity and lost all his wealth. In these cases it is not permissible to ask for more than one needs, on condition that he does not have enough to meet his needs and is not able to earn enough for his livelihood. Continue reading

Working in a programming company whose clients include riba-based banks and companies that produce alcohol

I work in an international networking company that has clients in different countries. We operate private network equipment remotely from our own location. The problem is that their clients include companies that produce alcohol and riba-based banks. Is my work haraam? Does it make any difference if I do work with these clients occasionally or regularly? If it is haraam, do I have to avoid dealing with these kinds of clients or stop working in this place altogether?.

Praise be to Allaah.

It is not permissible to offer assistance or services or programming to riba-based banks or companies that produce alcohol, because that is helping in sin and transgression, and Allah says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2].

The one who helps another to do evil or shows him the way to it is a partner in the sin and has failed to do what Allah has enjoined of denouncing and disavowing evil.

Thus you know that it is not permissible to contribute to maintenance or programming that has to do with these haraam companies, whether that is done regularly or rarely. If you know that a client has a company that does haraam things, it is not permissible to you to provide services to him.

There is nothing wrong with you remaining in your job if you can avoid participating in haraam work. But if you can find another job that is free of the things we have mentioned, then that is better.

See also the answer to questions no. 85441 and 102923

And Allah knows best. 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.

Firstly:

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

Is it permissible for her to inject urine for medicinal purposes?

I need some help for my friend. I read over internet that curing with unlawful medicine is not permitted. My friend has some problem in her vagina, so the doctor told her to send some urine to her vagina in order to cure her illness. However, her biggest concern is that permissible to cure with urine? Please help with this issue.

Praise be to Allaah.

Firstly:

Human urine is najis (impure) according to scholarly consensus. The principle that is agreed upon – in general terms – is that it is not allowed to use impure substances for medicinal purposes, because of the report narrated by Abu’d-Darda’ (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Allaah has sent down the disease and the remedy, and He has created for every disease a remedy, so treat disease but do not treat it with anything that is haraam.”

Narrated by Abu Dawood, 3874. See also al-Mawsoo‘ah al-Fiqhiyyah, 11/119 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

He won two movie tickets; is it permissible for him to give them to a non-Muslim?

My husband gets gifted with Movie Tickets from his Office on the basis of work performance. Alhamdullilah we do not watch Movies. Is it permissible for him to give it to his non-muslim collegues at work or should we just throw them away.

Praise be to Allaah.

We praise Allah for having enabled you to adhere to His laws and for having guided you to that which is in your best interests. As for movies, if they include haraam things such as showing women with adornments, music and alcohol, it is not permissible to watch them. That has been discussed previously in the answer to question no. 125535, 114707 and 85232

Just as it is not permissible for a Muslim to watch movies that include haraam things, it is not permissible for him to help other people to do so, even if the other person is a non-Muslim, because the minor issues of sharee‘ah are also addressed to the disbelievers, as we have explained in the answer to question no. 140550. So what is forbidden to the Muslim is also forbidden to the disbeliever, and he will be punished for that in addition to the punishment for disbelief (kufr).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: It is not permissible for a man to help anyone else in disobeying Allah, even if that person does not believe that it is a sin, such as helping the disbelievers to acquire alcohol and pork. 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

Ruling on meat slaughted by a Kitaabi if at the time of slaughter he says “In the name of the Father, the Son and the Holy Spirit”

Ive read your fetwa on the subject mentioned but according to our country’s context, its a little bit different which forced me to ask further explanation. You mentioned that a meat slaughtered by ahlel kitab can be eaten provided that it is slaughtered in the name of Allah. In another fetwa in your site, it is also mentioned that we don’t need to ask whether that specific meat is slaughtered in the name of Allah, as long as it is slaughtered by a Muslim or a kitabiy. In our country (Ethiopia), we already know that Christians most of the time slaughter after saying: ” In the name of the father (referring to God), the Son, and the holy spirit”. So, can we consider their being ahlel kitab and eat their meat with out asking about what has been mentioned during slaughtering, or do we have to take all their meat as unlawful?.

Praise be to Allaah.

It is permissible to eat meat slaughtered by a Kitaabi (a Jew or a Christian) subject to two conditions:

1.     That the meat is slaughtered as the Muslims slaughter it, by cutting the trachea and oesophagus and draining the blood. If he kills it by strangulation, electric shock or drowning in water, then the meat he has slaughtered is not halaal. The same applies if the Muslim does that; the meat he has slaughtered is not halaal.

2.     That no name other than the name of Allah, such as the name of the Messiah or any other name, is mentioned over it, because Allah, may He be exalted, says (interpretation of the meaning): “Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of the slaughtering of the animal)” [al-An‘aam 6:121]. And He says concerning haraam foods: “He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah’s Name has not been mentioned while slaughtering)” [al-Baqarah 2:173].

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: What is meant here is that on which a name other than the name of Allah was mentioned at the time of slaughter, such as saying “In the name of the Messiah” or “in the name of Muhammad” or “in the name of Jibreel” or “in the name of al-Laat” and the like.

End quote from Tafseer Soorat al-Baqarah. Continue reading