What you should do in the following situations

What you should do in the following situations

English Translation

Book by Sheikh Muhammed Salih Al-Munajjid

Contents:

Introduction

1. Tahaarah (purity and cleanliness)
Paint or dirt on hands when making wudoo’
Dressings on wounds
Traces of janaabah on clothes
Janaabah whilst travelling
Bleeding after miscarriage – nifaas or not?

2. Salaah (prayer)

Waswaas (insinuating thoughts from Shaytaan)
What if something happens during prayer?
Call of nature when the iqaamah is given
Doubts about passing wind
If adhaan for fajr is given whilst one is praying witr
Missed ‘asr and reaches masjid after maghrib prayer has started
Traveller joining congregation without knowing if imaam is also a traveller
Being unable to stand for the rest of the prayer
A knock on the door when one is praying, or a mother seeing her child do something dangerous
Responding to salaam when praying
Joining a prayer in progress
Not hastening unduly to join a prayer in progress
Breaking wind during Friday prayer
When one has already prayed and comes to another mosque to find the people there praying
Still praying sunnah when the iqaamah is given
Being informed of the correct direction of the qiblah whilst praying
Falling behind when praying in congregation
When the imaam nullifies his wudoo’
When the imaam’s ‘awrah becomes uncovered
Realizing that one’s wudoo’ is invalid because of wiping over socks when doing so is no longer acceptable
When the imaam forgets the ending of an aayah
Intending to pray for rain, then it rains before the people start the prayer
Feeling sleepy when listening to Friday sermon

3. Rulings about forgetfulness during prayer

Doubt about number of rak’ahs prayed
Imaam remembers that he forgot to recite al-Faatihah during a silent rak’ah
A member of a congregation forgetting to recite al-Faatihah, or joining a prayer at the moment of rukoo’
Raising one’s head from rukoo’, then realizing that one forgot to say the tasbeeh
Forgetting the first tashahhud
Imaam says the salaam then makes prostrations of forgetfulness, but a latecomer stands up to complete
the prayer
Imaam makes a mistake but does not understand what the congregation is referring to when they say “Subhaan Allaah” to draw his attention to it

4. Miscellaneous rulings

Forgetting to wear ihraam for Hajj or ‘Umrah
Interruption of tawaaf or sa’ee
Burial of one who dies at sea
Changing money (same currency)
Being asked to do something at work that is against Islamic teachings

5. General behaviour and sunnah of the Prophet (peace and blessings of Allaah be upon him)

The proper way to thank Allaah
Accepting money or property received without asking for it
Asking a Muslim host about food or drink he serves
Walking with only one shoe when the other is damaged
Good dreams
Bad dreams
Being affected by seeing a woman
Sitting between the sun and the shade is not allowed
When illness strikes one’s family
If one’s children or family members lie
When telling the truth is not the best option

Introduction

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the most noble of the Prophets and Messengers, our Prophet Muhammad, and upon all his family and companions.

The Muslim may be faced with a number of emergency situations in his life, where he needs an immediate answer as to how he should act in that particular situation. In most cases, however, it is not possible to look for or ask about the appropriate Islamic rulings at that time. Continue reading

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She committed zina and got pregnant from a stranger. What should she do?

There is a married woman who was in a love relationship with a young man before she got married. When she got married she continued this haraam relationship without her husband knowing, until she committed immoral actions with him and got pregnant from him. But she has turned back to Allah and repented, and she is saying: Can she repent? What should she do with the foetus that is in her womb? If she tells her husband then her fate is sealed, namely divorce, and there could be a huge problem if this matter becomes known among her family and her husband’s family. But if I hide this matter from my husband and family, then the child will be illegitimate and that will affect many rulings concerning spending, being alone with the child, ties of kinship, etc. 
I hope that you can help me with regard to this matter, for I am very worried and anxious, but now I am repenting and I regret what I did.

Praise be to Allaah.

Firstly:

Undoubtedly what you have done, committing zina (adultery) when you were married, is a major sin. Because zina is a major sin, it is a serious matter when committed by those who are married. Hence the punishment for the unmarried person who commits zina is one hundred lashes, and the punishment for the married person whose marriage was consummated is stoning to death.

Secondly:

Although the sin that you have committed is so abhorrent to those who have a sound human nature and common sense, it does not mean that you cannot repent. Allaah rejoices over the repentance of sinners and accepts it from them.

Allaah says (interpretation of the meaning):

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”

[al-Zumar 39:53]

Ibn Katheer (may Allaah have mercy on him) said:

This verse is a call to all sinners, kaafirs and others, to repent and turn to Allaah. It tells us that Allaah forgives all sins for the one who repents from them and gives them up, no matter what they are, and even if they are as many as the foam of the sea. End quote.

Tafseer Ibn Katheer (7/106).

We hope that your repentance is sincere, and includes regret for what you have done, and resolve not to commit the sin again after repenting.  Continue reading

What should the one who wants to offer a sacrifice refrain from doing?

With regard to a Muslim who is not performing Hajj, what should he do during the first ten days of Dhu’l-Hijjah? Is cutting the nails and hair not permissible? Is putting on henna or wearing new clothes not permitted until after the sacrifice has been slaughtered?.

Praise be to Allaah.

If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.

This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.

No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.

This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.

It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.” Continue reading

How one should say Takbeer when doing sajdat al-tilaawah

Should a person who is reading Qur’aan say Takbeer when doing sajdat al-tilaawah and when sitting up, or only when going down? Should he recite the Tashahhud or not? Should he say salaam afterwards or not?

Praise be to Allaah.

Firstly: the person who is doing sajdat al-tilaawah should say Takbeer when going down, because of the hadeeth narrated by Abu Dawood in his Sunan from Ibn ‘Umar (may Allaah be pleased with them both) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to recite Qur’aan to us, and if he reached a verse where a sajdah was prescribed, he would say Takbeer and prostrate and we would do likewise.” (Reported by Ahmad, 2/17; al-Bukhaari, 2/33,34; Muslim, 1/405, no. 575). He should not say Takbeer when coming up from the sujood, because there is no report from the Prophet (peace and blessings of Allaah be upon him) to indicate that, and because sajdat al-tilaawah is an act of worship, and acts of worship are to be done in accordance with what is prescribed in sharee’ah. What was reported from the Prophet (peace and blessings of Allaah be upon him) was Takbeer when going down into sujood al-tilaawah, not when coming up. But if a person is doing sajdat al-tilaawah when praying, then he should say takbeer both when going down and when coming up, because of the general meaning of the saheeh ahaadeeth which describe the prayer of the Prophet (peace and blessings of Allaah be upon him) and state that he said Takbeer each time he went down into sujood or came up.

Secondly: one should not recite al-Tashahhud or say salaam after doing sajdat al-tilaawah, because there is no proof that the Prophet (peace and blessings of Allaah be upon him) did that. Sajdat al-tilaawah is an act of worship and as such should be done as prescribed as in sharee’ah and we cannot make qiyaas (analogy) comparing it to the tashahhud and salaam in prayer.

And Allaah is the source of strength. May Allaah bless our Prophet Muhammad and his family and companions. Continue reading

Should he give the policeman a bribe so that he won’t charge him a fine for speaking on the cell phone in the car?

In our country if you speak on a cell phone whilst driving, the traffic policeman will charge you a fine of 500 dinars. If you give him a bribe he will let you off, if you have money with you, and if you do not have money with you, he will put you in jail. What should I do?.

Praise be to Allaah.

Islam came to protect the five basic essentials: religion, reason, life, wealth and honour. There is no doubt that adhering to traffic laws plays a role in protecting people’s lives and wealth. Hence Islam requires the Muslims to adhere to these rules and regulations, especially when there is nothing in them that goes against sharee’ah; rather they are aimed at preserving people’s lives and property.

Going against these rules and regulations does not only bring harm to the driver himself, rather that affects other people too. The accidents that happen on the road as the result of going against these rules and regulations usually affect other parties too, which makes the transgressor more responsible and he will be burdened with numerous rulings such as diyah (blood money), fasting, paying compensation for damage done, and so on.

Punishing transgressors by making them pay fines is permissible according to sharee’ah. This is the view of Ishaaq ibn Raahayawh, Abu Yoosuf the companion of Abu Haneefah, Ibn Farhoon (who was a Maaliki), Shaykh al-Islam Ibn Taymiyah and Ibn al-Qayyim. In his book al-Turuq al-Hukmiyyah Ibn al-Qayyim quoted a great deal of evidence that it is permissible to impose fines, and he quoted the words of Ibn Taymiyah concerning the matter, and refuted those who said it is abrogated.  Continue reading

What should a woman who deliberately aborts her foetus do (to expiate for her sin)?

you will be able to answer my question. I would like to know, besides repenting to Allah, is there a certain punishment a sister in Islam should receive for having an Abortion? And,if so, who carries out the punishment?

Praise be to Allaah.

She has to repent for deliberately aborting her pregnanacy after it had been created, because aborting it is haraam and is not allowed. Once pregnancy is known, it has to be protected and it is haraam for the mother to harm it in any way, because it is a trust which Allaah has placed in her womb, and it has rights. So it is not permitted to treat it badly or to abort it.

See al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, 3/1052. Continue reading

He ordered the zaani to marry the zaaniyah and abort the foetus; what should he do?

My father advised his nephew to abort the foetus he bore with a woman as result of adultery. She was about two months pregnant then. They aborted the foetus then he divorced her.  
The question: is my father sinful of advising to kill that foetus while he knew it is abhorrent to do so, but he feared it causes shame to the whole family? 
I reminded my father of this incident and he admitted his mistake and is regretful for it. He does not know what to do or how to expiate for this sin. Is he considered the killer of the foetus as he forced his nephew to make his wife abort the foetus? 
Please bear in mind that my father is a diabetic old man and suffering from hypertension and stroke. He cannot fast if the expiation is fasting.

Praise be to Allaah.

Firstly:

If the pregnant woman aborts the foetus by taking medicine and the like, after four months of pregnancy, then the diyah must be paid according to scholarly consensus, and expiation must be offered according to some of them.

The diyah in this case is a male or female slave; if that is not possible then the equivalent value in camels must be given, namely five, because the diyah of the foetus is one tenth of the diyah of his mother, and it is well known that the diyah of a free Muslim woman is fifty camels, so the diyah of the foetus is five camels.

This diyah must be paid by everyone who was directly involved in aborting the foetus; that includes the doctor and the woman if she took medicine to help with the abortion; the diyah must be paid to the heirs of the foetus, except that the killer does not take any of it.

The evidence for that is the report narrated by al-Bukhaari (6910) and Muslim (1681) from Abu Hurayrah (may Allaah be pleased with him), who said: Two women from Hudhayl fought and one of them threw a rock at the other and killed her and the child in her womb. They referred the matter to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he ruled that the diyah for her foetus was a slave, male or female, and he ruled that the diyah for the woman be paid by her (the killer’s) ‘aaqilah [the relatives who must pay the ‘aql or diyah (blood money), i.e., the male relatives on the father’s side].

With regard to the kafaarah or expiation, the Shaafa’is and Hanbalis are of the view that it must be offered.

The expiation for killing is to free a slave, and if that is not possible, to fast for two consecutive months.

If the abortion took place before four months of pregnancy, then it is haraam, as has previously been explained in the answer to question no. 42321, but no expiation or diyah is required, because the soul had not been breathed into it.  Continue reading

Should we forgive the kuffaar if they harm us?

What is the ruling on forgiving kufaar if they talk bad about us behind our back, or do something to us like put a dent in our car.
The normal rule I know is to forgive the ignorant when they do these things, but I read in Usoolus Sunnah (a book in english) that Imam Ahmad said “I forgive everyone except a mubtadi'” – so if he does not forgive a mubtadi’ then why should we forgive kufaar?.

Praise be to Allaah.

Firstly:

Islam urges us to be tolerant and forgive others. This is indicated in both the Qur’aan and the Sunnah. Indeed, one of the features of Islam is that it is deen al-rahmah (the religion of mercy). By the same token the Muslim should be easy going, not one who puts others off; he should forgive when he is able to take revenge and be tolerant when people make mistakes.

Allaah says (interpretation of the meaning):

“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad is Allaah’s Messenger) has become manifest unto them. But forgive and overlook, till Allaah brings His Command. Verily, Allaah is Able to do all things”

[al-Baqarah 2:109]

“So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allaah loves Al‑Muhsinoon (good‑doers”

[al-Maa’idah 5:13]

“O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allaah); therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allaah is Oft‑Forgiving, Most Merciful”

[al-Taghaabun 64:14]

So this forgiveness of the kaafirs should be for the sake of seeking reward with Allaah and softening the hearts of the kaafirs to the idea of entering the religion of Allaah. This is a kind of gentleness and tolerance that is encouraged and is aimed at achieving great things, namely reward from Allaah and encouraging the kaafirs to enter the religion of Islam. For the attitude of the Muslims conquered the hearts of many of the mushrikeen before the Muslims’ swords and cavalry conquered their strongholds, and they entered the religion of Allaah in crowds, seeking whatever it was in this religion that created such a good attitude in its people. Continue reading

Should she testify to something that she has not been asked for but that may benefit the person against whom she is testifying?

I work in a department and it so happened that one of the men insulted the head of the department. I was present with a group of other people, so they asked us to testify. I will testify and – in sha Allah – I will tell the truth which is that he – may Allaah guide him – insulted her openly and in front of her; he cursed her father and her. After he went out, when they dragged him out, she said: “I’ll show you, O So and so,” i.e., a threat – but he did not hear her, so he did not say that she had said, “I’ll show you,” because he was nowhere near the desk then. I was the one who was nearby and heard it. Should I say that when the matter is investigated? I hope to receive a reply.

Praise be to Allaah.

This phrase (“I’ll show you”) is a threat but what may be meant by it is to make an official complaint, which is in fact what happened. We do not think that it matters if you tell them or not when the matter is investigated.

If she added any other words to it, such as insults or condemnation of the one who insulted her, then you should mention that, because she may have taken her rights by saying these words or more, and it is not right to punish him when the other person has already settled the score. Responding to an insult in kind is a kind of taking one’s rights or settling the score, as al-Nawawi said in his commentary on the words of the Prophet (peace and blessings of Allaah be upon him): “When two people trade insults, the sin will be on the one who started it, unless the one who has been wronged went too far in returning the insults.” Muslim 4688. Al-Nawawi said: They said:  If the one who has been insulted return the insult then the matter is settled, and the first one owes nothing to the second one, but the sin of initiating the insults remains on him. And it was said: He will be free from any sin if the other person returns the insult but the blame will still be on the initiator, but not the sin.

If what was said in response is not as bad as what was said, then the matter is not settled, however by responding, part of the matter is settled. This may remove or reduce the punishment for the one who insulted the other first.

Islam commands us to be just with all people. Allaah says (interpretation of the meaning):

“and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety; and fear Allaah. Verily, Allaah is Well‑Acquainted with what you do”

[al-Maa’idah 5:8]

And Allaah knows best. Continue reading

He gave false witness – what should he do?

In 1408 AH there was an accident when the car which my brother was driving overturned. There were four people with him, two of whom died. All were unmarried. The family of the first forfeited the diyah (blood money) and did not take it. The father of the second took the full amount of diyah. The mother of the dead boy had died giving birth to him, and he was young, He had a paternal grandmother and a maternal grandmother. They were not given the diyah, because when the court ruled that diyah should be paid, they asked for witnesses to state whether he had heirs other than his father, and I was one of the witnesses. We testified that he had no heir apart from his father, because we were afraid that the court might demand that the grandmothers, who were very old, attend court, and because we were unaware of the rights of inheritance.
What do I have to do, knowing that the father of the one who died is poor and has nothing?

Praise be to Allaah.

Undoubtedly you have dome something which is a major sin, namely giving false testimony or bearing false witness, especially since it has caused the loss of rights of some of the heirs of the deceased.

It was narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Shall I not tell you of the greatest of major sins?” We said, “Yes indeed, O Messenger of Allaah.” He said, “Associating others with Allaah (shirk) and disobedience towards parents.” He was reclining, but then he sat up and said, “And false speech and false witness, and false speech and false witness,” and he kept on saying it until I thought he would never stop.

(Narrated by al-Bukhaari, 5631; Muslim, 87).

So we say to the brother who asked this question: if the father has given the two grandmothers their share of the inheritance, then you have to repent and seek forgiveness from Allaah for having given false witness, but you do not have to go to the court and announce that. You have to conceal that which Allaah has concealed.

But if the father took all the money himself and did not give the grandmothers their rightful share, then you must try to convince him to give them what is their due. If he does that, then all well and good, otherwise you have to go to the court, tell them that you lied, and suffer the consequences of your sin. In this way you will restore to people what is rightfully theirs.

There is no expiation for false witness apart from repentance and restoring people’s rights, if that false testimony resulted in depriving others of what was rightfully theirs.

The judge or qaadi has the right to impose whatever ta’zeer punishment he sees fit for the one who bore false witness.

And Allaah knows best. Continue reading