She is suffering from a mental illness – how should she pray and fast?

My daughter is suffering from a mental illness (depression) and last Ramadaan she did not fast because she had suffered a relapse and was not fully aware of what was going on around here. I have been suffering with her for many months. What should I do?
My second question is: when this girl goes to sleep, I cannot wake her up for any prayer until she wakes up by herself because of the difficulties that I have with her. Is there any sin on the mother?
This girl is 23 years old and has been ill for 4 years. She suffers a relapse twice a year. Please pray for her to be healed.

Praise be to Allaah.

Firstly:

We ask Allaah, may He be exalted, to heal your daughter and set her affairs straight.

Secondly:

If this illness is so severe that she loses consciousness during the day in Ramadaan, then she does not have to make up the days that she has missed, because she is not obliged to fast in that case.

But if the illness is only depression, and she remains conscious, then there are two scenarios:

(i)                Her sickness is one from which there is hope of recovery according to the doctors, in which case she has to make up the days that she missed when the sickness ends.

(ii)              Her sickness is one from which there is no hope of recovery, in which case she is not obliged to fast, rather she should feed one poor person for each day.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There was a sick person who was not sick for part of Ramadaan, then he lost consciousness and he is still unconscious. Should his sons make up the fasts on his behalf?

He replied:

He does not have to make up the fasts if he has lost his mind or has fallen unconscious. When he regains consciousness he does not have to make up those days. His case is like that of an insane or feeble-minded person, who does not have to make up missed fasts. But if his unconsciousness lasted only briefly, for one to two days, or three at the most, then there is nothing wrong with making up the missed fasts in order to be on the safe side. But if it lasted for longer, then he is like a feeble-minded person, and he does not have to make them up. If Allaah restores his sanity then he may resume his duties. End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/209).

Thirdly:

If your daughter does not wake up to perform the prayers on time, and you cannot wake her up, there is no sin on you in sha Allaah. When she wakes up she has to make up the prayers that she has missed, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, the expiation is to offer it when he remembers it.” Narrated by Muslim, 684.

But if it is too difficult for her to offer every prayer on time, then she may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on whatever is easier for her.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Shortening the prayers may be done only when travelling, and it is not permissible when not travelling. But joining prayers may be done in cases of need and excuses. If a person needs to, he may join prayers when travelling, whether the journey is long or short, and prayers may be joined in the case of rain and the like, and in the case of sickness, and for other reasons. The point is that the ummah be spared hardship. End quote from Majmoo’ al-Fataawa, 22/293.

And Allaah knows best. Continue reading

Advertisements

Purification and prayer for one who suffers from haemorrhoids

I have haemorrhoids. What should I do so that my prayer will be valid?.

Praise be to Allaah.

Firstly:

Haemorrhoids refers to a distension of the veins around the anal opening, and they may be internal or external. Distension in the veins of the external part of the anus causes external haemorrhoids, and distension in the veins of the internal part of the anus causes internal haemorrhoids.

Secondly:

With regard to tahaarah (purification), if the haemorrhoid is external, it does not invalidate wudoo’ and it comes under the same ruling as boils. He has to clean his garment and his body, but if that is too difficult for him, then he does not have to wash his garment or change it, so as to ward off hardship and difficulty.

If it is internal but the bleeding reaches the outside – if it is intermittent then it invalidates wudoo’, but if it is continuous then he should do wudoo’ – according to the majority of scholars – after the time for prayer begins, and he comes under the same ruling as one who suffers form urinary incontinence or istihaadah (non-menstrual bleeding).

Yahya ibn Sa’eed al-Ansaari was asked about a man who had haemorrhoids which kept coming out and he pushed them back with his hand. He said: If he has to do that every time, then he does not have to do anything more than washing his hand. If that happens a great deal and is frequent, then we do not think that he has to wash his hand. It is like a calamity that has befallen him so he is excused, like one who has an ulcer.

Al-Mudawwanah, p. 121.

Ibn Abi Shaybah narrated in al-Musannaf (1/164) from al-Sha’bi that he was asked about a man who had haemorrhoids, and he said: He should pray even if (blood) flows from his head to his feet.

Al-Nawawi (may Allaah have mercy on him) said:

He does not have to do wudoo’ in the case of injury or haemorrhoids, unless it is coming from the inside, in which case it invalidates wudoo’.

Al-Majmoo’ (2/541).

Thirdly:

With regard to praying: If he is able to stand when praying, then he should do so, because standing in an obligatory prayer is an essential part of the prayer, and there is no difference of scholarly opinion on this point. If he is unable to stand because of his sickness, then he should pray sitting down. If he cannot do that, then he should pray lying on his side. This is what was stated by our Prophet (peace and blessings of Allaah be upon him) to the Sahaabi ‘Imraan ibn Husayn, who suffered from haemorrhoids.

It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: I had haemorrhoids so I asked the Prophet (peace and blessings of Allaah be upon him) about praying. He said: “Pray standing up, and if you cannot, then sitting, and if you cannot, then on your side.” Narrated by al-Bukhaari (1066).

It should be noted that if he prays sitting or on his side, he will still have the full reward, and nothing will be detracted from the reward for his prayer because of that.

It was narrated that Abu Moosa al-Ash’ari (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a person falls sick or is travelling, there will be recorded for him (a reward) like that for the deeds that he used to do when he was not travelling and was healthy.” Narrated by al-Bukhaari (2834). Continue reading

Should he take his cue from the person next to him if he is unsure about the number of rak’ahs?

It so happens that when I join the prayer late, I forget how many rak’ahs had been done when I joined and how many are left for me to make up, and when I am sure that three or more people have come after me and joined the row with me at the same time… My question is: is it permissible to follow their example with regard to the remaining rak’ahs, especially since it is unlikely that a number of people would forget in the same manner?

Praise be to Allaah.

In the case of doubt as to the number of rak’ahs, one should act on the basis of what is certain, so he should assume the smaller number of rak’ahs. So if he acts according to what is more likely, i.e., what he thinks is most likely to be the case, even by looking at those who are next to him, there is nothing wrong with that, provided that he does sujood al-sahw (prostration of forgetfulness) in either case. Continue reading

Ruling on preventing women with improper hijab from entering the mosque

Is it permissible to prohibit women who are not covered in the proper islaamic covering from entering the masjid ? (after they have been given the proper naseeha) Please advise the daleel.
Jazzakallahu khayrun

Praise be to Allaah Alone, and peace and blessings be upon him after whom there is no Prophet.

If a woman comes to the mosque wearing improper hijab, then according to Islam she should be advised and have explained to her – with the daleel or proof – the fact that hijab is obligatory, and the seriousness of neglecting it. If she then complies, then praise be to Allah. If she does not comply, then do not let her enter, because of the fitnah (temptation) and evil involved in her actions. The Prophet (peace and blessings of Allaah be upon him) said: “Any woman who has put on bukhoor (incense, fragrance) should not attend this ‘Isha’ prayer with us.” (Reported by Muslim, 675). And he (peace and blessings of Allaah be upon him) said concerning women’s going out to the mosque: “Let them go out unperfumed” (reported by Abu Dawood, 478), i.e., not wearing any perfume. Women have to go out wearing complete Islamic hijab, and not wearing adornment or perfume. And Allaah knows best. Continue reading

Charging one’s mobile phone from the electricity in the Haram

I saw one of the women in al-Masjid al-Haram in Makkah, charging her mobile phone from the electricity of the Haram. Is what she did permissible?.

Praise be to Allaah.

It is better for the Muslim not to do that, and to err on the side of caution. The Prophet (peace and blessings of Allaah be upon him) said: “Leave that which makes you doubt for that which does not make you doubt.” Narrated by al-Tirmidhi, 2518; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Based on this, a person should charge his mobile phone in the place where he is staying, before going to the Haram, so that he will have no need to use the electricity of the Haram.

But if a Muslim needs to do that, there is the hope that there will be no sin on him for that, in sha Allaah, if the people in charge of the Haram do not disallow that. But he should limit it just to what he needs and no more, so that he will not prevent any of his Muslim brothers from also charging their mobile phones, because they may need it just as he does, or more.

And Allaah knows best. Continue reading

Ruling on following the imam from outside the mosque or following a prayer by listening to the radio

In Ramadaan we saw on TV that some people pray Taraaweeh with the imam of the Haram whilst they are in their homes neighbouring the Haram.

Praise be to Allaah.

Whoever wants to pray in a mosque in congregation has to go to the mosque, because if he follows the imam in his home this is not prayer in congregation, even if he can see the imam and congregation. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) has spoken in detail on this issue.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in his commentary on Zaad al-Mustaqni’:

The phrase “and the same applies if he is outside and sees the imam or the congregation” means that a person’s following the imam is valid if he is outside the mosque, on condition that he can see the imam or the congregation. The apparent meaning of the author’s words is that it is not conditional upon the rows (of worshippers) being uninterrupted. So if it is assumed that a person is a neighbour of the mosque and he can see the imam or the congregation from his window and he prays in his house, and there is someone with him so that he is not praying alone, then it is valid for him to follow this imam, because he can hear the takbeer and see the imam or the congregation.

The apparent meaning of the author’s words is that he has to see the imam or congregation throughout the entire prayer, so that he will not miss following the imam. The view of our madhhab is that it is sufficient for him to see them for part of the prayer. Continue reading

Ruling on reserving a spot in the first row and staying away from it for a long time

Is it permissible to observe i’tikaaf in the Prophet’s Mosque in the first row and to reserve the spot when going to sleep in the back of the mosque, then come back to the spot in the first row? Is it permissible to sleep in the first row when it is not the time for prayer?.

Praise be to Allaah.

It is permissible for one who is in the mosque to put his prayer mat etc in his spot, and to sleep at the back of the mosque, and then come back to his spot, even if that is in the first row, so long as the iqaamah for prayer has not been given. If the iqaamah for prayer has been given and he is not there, then he has no right to the spot and his prayer mat should be taken away.

Similarly, if he goes out of the mosque for some reason, such as going to do wudoo’ and then comes back, he has more right to the spot. But if the reason is no longer present, and he is careless and comes back late, then he has no right to it.

The evidence regarding this matter is the report narrated by Muslim (3179) from Abu Hurayrah (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gets up from his place then comes back to it, has more right to it.”

Ibn Qudaamah said in al-Mughni (2/101):

If he sits in a place, then he leaves it because he wants to do something or he needs to do wudoo’, he may leave… If he gets up and leaves his spot then comes back, he has more right to it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever gets up from his place then comes back to it, has more right to it.” End quote. Continue reading

Should children be stopped from coming to the mosque?

Should children be stopped from coming to the mosque with their mothers for Taraaweeh, because they cause too much trouble and disruption?

I asked Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) this question, and he replied:

They should be allowed to come as it says in the ahaadeeth: “What is good for the earlier generation is good for the later generation.” And Allaah knows best. Continue reading

Ruling on eating fruits picked from trees in the mosque or its gardens

Is it permissible to pick fruits from the garden of the mosque in return for putting some money in the mosque collection box? Thank you.

Praise be to Allaah.

Firstly:

The majority of fuqaha’ are of the view that it is makrooh to plant trees in the mosque, and some of them are of the view that it is haraam, and some of them limited the prohibition to those that take up space that should be for the worshippers.

The reason why it is makrooh is that the mosque was not built for that purpose, rather it was built for the remembrance of Allaah, prayer and reading Qur’aan, and because the tree may damage the mosque and prevent worshippers from praying in the spot where it is located, and its leaves and fruits will fall in the mosque, and birds will come to it and defecate in the mosque, and children may come to the mosque because of the tree and throw stones at it to make its fruits fall.

Some of them gave the reason for it being makrooh as being because it is making the mosque similar to the synagogues of the Jews.

Ibn Qudaamah (may Allaah have mercy on him) said: It is not permissible to plant a tree in the mosque. This was stated by Ahmad, who said: If the date palm was planted after it became a mosque, then this was planted unlawfully, and I would not like to eat from it. If the imam uproots it, that is permissible, because the mosque was not built for that purpose, rather it was built for the remembrance of Allaah, prayer and reading Qur’aan, and because the tree may damage the mosque and prevent worshippers from praying in the spot where it is located, and its leaves and fruits will fall in the mosque, and birds will come to it and defecate in the mosque, and children may come to the mosque because of the tree and throw stones at it to make its fruits fall.. End quote from al-Mughni (5/370).

In al-Fataawa al-Hindyyah (1/110) it says: It is makrooh to plant trees in the mosque, because that is making it like a synagogue, and because it takes space away from the worshippers , unless it will be of benefit to the mosque, such as if the land is wet and unstable and the pillars would not be steady, so trees are planted therein to reduce the instability. This is what it says in the Fataawa of Waadi Khaan. End quote.

Ibn al-Humaam (may Allaah have mercy on him) said: It is not permissible to plant trees in it unless the land is wet and unstable and the pillars are not steady, in which case it is permissible in order to absorb that water and bring about some benefit. End quote from Fath al-Qadeer (1/421).

Zakariya al-Ansaari (may Allaah have mercy on him) said: And it is makrooh (to dig a well or plant trees in it), rather if that causes harm it is haraam (and the imam may remove it) lest it take space away from the worshippers. Al-Adhra’i said that planting trees in a mosque that is structurally sound is haraam because it takes space away from the worshippers, and causes problems, and brings impurities from bird lime. And he narrated from a number of the Iraqis that planting anything is not allowed. End quote from Asna al-Mataalib (1/186).

In Sharh al-Kharashi ‘ala Khaleel (7/48) it says: Note: a number of scholars clearly stated that it is not allowed to plant anything in the mosque. They said it is not permissible to dig therein or to bury anyone therein. They said: Perhaps those who said it is makrooh meant that it is makrooh in the sense of being haraam. End quote.

Thus it is clear that the fuqaha’ said it is either haraam or makrooh. This applies to things that are planted in the mosque after it is built. But if there were any plants on the land before the mosque was built, and the mosque is built around it, there is nothing wrong with that.

Ibn Qudaamah said, in the passage quoted above: If there was a date palm on the land, and its owner made it into a mosque and the date palm is incorporated into it, there is nothing wrong with that. End quote.

It also seems that there is nothing wrong with there being trees in a garden attached to the mosque, so long as they do not take away any space from the worshippers and their leaves do not cause any problem for the mosque. Continue reading

Is it permissible to remove the innovators from the mosque?

What is the ruling on the one who has his feet facing toward the qiblah in the mosque? Is it permissible to eat or sleep in a mosque?.

Praise be to Allaah.

There is nothing wrong with a Muslim stretching out his feet or one foot towards the qiblah, whether in a mosque or elsewhere, and there is nothing wrong with him eating in a mosque or sleeping there if he needs to do that. But he should preserve the cleanliness of the mosque, and if he has a wet dream while asleep therein, he must hasten to leave when he wakes up to do ghusl because of janaabah.

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

Standing Committee for Academic Research and Issuing Fatwas. Continue reading