Lailat-ul-Qadr - The night of Power

In surah AL Qadr Allah (swt) clearly states: "Surely We revealed it
(the Holy Qur'an) on the grand night. And what will make you
comprehend what the grand night. The grand night is better than a
thousand months. The angels and Gabriel descend in it by the
permission of their Lord for every affair, Peace! It is till the break
of the morning." (97:1-5)

Eve of Destiny (Laylatul Qadr)

Eve of Destiny (Laylatul Qadr) is the night, which is the most blessed and excellent of all nights.A prayer during this night is superior to the prayer of a thousand months. The destiny forthe year is decided on this night. The Angels and Roohul Ameen (a highly dignified Angel) descend on this earth, with the permission of Allah (swt) & call onthe Imam of the time , and whatis ordained (by Allah) for everybody is presented before the Imam.
1. Take a Ghusl preferably near sunset time (wudhu also required) and Give/pre arrange for Sadqa/Charity tonight.
2. Recite two Rakats Salat , in every Rakat recite Sura-al-Hamd , and Sura Ikhlaas seven times.(for seeking protection against sinning for the seven organs ) After finishing Salat recite 70 times:
I seek the forgiveness of Allah and I repent before Him.
astaghfiru allaha wa atubu ilayhi
أَسْتَغْفِرُ اللّهَ وَأَتُوبُ إلَيْهِ.
It is reported from the Prophet (pbuh) that by the time the reciter will rise from his place Allah (swt) will have forgiven him and his parents. Try to first be really repentant for serious mistakes done, sincerely ask for forgiveness either by: (a) recalling 70 different sins OR (b) feeling remorseful for 10 sins of the 7 main organs: eyes, ears, tongue, hands, mouth, stomach + private parts OR (c) some particula r sins that you may have committed repeatedly OR (d) recalling the variety of punishments of different sins and finally resolve NOT TO Repeat them in the future, then only can one realistically expect to deserve the reward the HP has promised “Whoever performs this act will surely be forgiven by the Almighty even before here rises from his place".
3. Remember your sins & seek forgiveness . Recite 100 times
I seek the forgiveness of Allah, myLord, and I repent before Him.
astaghfiru allaha rabby wa atubu ilayhi
أَسْتَغْفِرُ اللّهَ رَبِّي وَأَتُوبُ إلَيْهِ.
Recite other Duas related to Repentance:- Munajat e Taebeen , Dua Tauba & Dua Kumayl .
4. The Holy Qur'an should be opened and placed in front, then one should recite:
When opening the qur’an and praying for your needs with the intercession of the qur’an, realize that while the qur’an is a cure forspiritual illness, it only benefits the pious ones and the evil doers are deprived of its illumination. Thus increase the chances for qur’an intercession to work on your behalf by earnestly followingthe rulings of the qur’an.
O Allah , in the name of this Holy Book sent by Thee, whatever there be inthe Book. Including Ism-e-A'azam and Asmaa-e-Husnaa and the things tobe dreaded, the things that may be expected and desired,( like blessings of Heaven). treat me as one of those who are free fromHell fire
Transliteration:
" Alaahumma inni asaloka be kitaabekal munzale Wa maa feeh, wa feehismokal akbaro wa asmaakal husnaa, wa maa yokhaafo Wa yurjaa an taj-alani min otaqaaeka minan-Naar" ,
Place the Holy Qur'an on ones head and say,
While placing the qur’an on the head. Remind yourself that true salvation can only be achieved by always keeping the rules of qur’an ahead of us to follow. The fact that we put the Qur’an on our head is a sign of respect and reverence. We beseech Allah by the thaqalayn - the speaking and the silent Qur'an. - Holy Qur'an (39:56) Pray for Aql/Intelligence to be Kamil ( complete) ,it is Kashe(submits) to quran & acquires Noor ( light) from it.
O Allah! I appeal to Thee inthe name of this Qur'an and the Rooh that was sent along with it, and in the name of the Momin (believer) whose praise is contained in this Book andThe obligation that is on them. No one else recognizes the right and truth more than Thee
Transliteration:
" Allaahumma be haqqe haazal Qur'an we be haqqeman arsaltahoo beh, Wa be haqqe kulle momenin madahtahoo feeh, we be haqqeka alaihim fa-laa ahada a'arafo be haqqeka mink "
After this repeat 10 times each: As you seek intercession of the Almighty (bika ya al…) and the 14 Infallibles( Ahlulbayt as) realizethat God is limitless in Mercy and the Infalliables are pure agencies for the distribution of divine mercy to all creations.
بِكَ يَا اللّهُ،
bika yaallahu
For Your sake, O Allah,
بِمُحَمّدٍ،
bi-muhammadin
for the sake of Muhammad,
بِعَلِيّ،
bi-`aliyyin
for the sake of `Ali,
بِفَاطِمَةَ،
bi-fatimata
for the sake of Fatimah,
بِالحَسَنِ،
bilhasani
for the sake of Hasan,
بِالحُسَيْنِ،
bilhusayni
for the sake of Husayn,
بِعَلِيّ بْنِ الحُسَيْنِ،
bi-`aliyyi bni alhusayni
for the sake of `Ali ibn Husayn,
بِمُحَمّدِ بْنِ عَلِيّ،
bi-muhammadi bni `aliyyin
for the sake of Muhammad ibn `Ali,
بِجَعْفَرِ بْنِ مُحَمّدٍ،
bi-ja`fari bni muhammadin
for the sake of Ja`far ibn Muhammad,
بِمُوسَى بْنِ جَعْفَرٍ،
bi-musa bni ja`farin
for the sake of Musa ibn Jafar,
بِعَلِيّ بْنِ مُوسَى،
bi-`aliyyi bni musa
for the sake of `Ali ibn Musa,
بِمُحَمّدِ بْنِ عَلِيّ،
bi-muhammadi bni `aliyyin :->

Staying up on Laylat al-Qadr and the ruling on celebrating it

How should we spend the night of Laylat al-Qadr? Is it by praying,
reading Qur'aan and the Seerah (Prophet's biography), listening to
sermons and lessons and celebrating that in the mosque?.
Praise be to Allaah.
Firstly:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to strive hard in worship during the last ten nights of Ramadaan
as he did notdo at other times, praying and reading Qur'aan.
Al-Bukhaari and Muslim narrated from 'Aa'ishah (may Allaah be pleased
with her) that when the last ten days of Ramadaan began, the Prophet
(peace and blessings of Allaah be upon him) would stay up at night,
wake his family and tie his lower garment tight. According to Ahmad
and Muslim: he would strive hard in worship during the last ten nights
of Ramadaan as he did notdo at other times.
Secondly:
The Prophet (peace and blessings of Allaah be upon him) urged us to
spend the night of Laylat al-Qadr in prayer out of faith and in the
hope of reward. It was narrated from Abu Hurayrah (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever spends the night of Laylat al-Qadr in prayer
out of faith and in the hope of reward, will beforgiven his previous
sins."
This was narrated by the group apart from Ibn Maajah. This hadeeth
indicates that it is prescribed to stay up and spend this night in
prayer.
Thirdly:
One of the best du'aa's that can be recited on Laylat al-Qadr is that
which the Prophet (peace and blessings of Allaah be upon him) taught
'Aa'ishah(may Allaah be pleased with her). It was narrated by
al-Tirmidhi, who classed it as saheeh, that 'Aa'ishah said: I said: "O
Messenger of Allaah, If I know which night is Laylatal-Qadr, what
should I say?" He said: "Say: Allaahumma innaka 'afuwwun tuhibb
al-'afwa fa'fu 'anni (O Allaah, You are All-Forgiving and You love
forgiveness so forgiveme)."
Fourthly:
With regard to singling out one night of Ramadaan and regarding that
as Laylat al-Qadr, this requires evidence. But the odd-numbered nights
during the last ten nights are more likely than others, and the night
of the twenty-seventh is more likely to be Laylat al-Qadr, because of
the ahaadeeth which indicate that.
Fifthly:
With regard to bid'ah (innovation), it is not permissible either in
Ramadaan or at other times. It was proven that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Whoever innovates
anything in this matter of ours [Islam] that is not part of it will
have it rejected." And he said: "Whoever does any action that is not
part of this matter of ours will have it rejected."
With regard to the celebrations that are held on some nights of
Ramadaan, we know of nobasis for that. The best guidance is the
guidance of Muhammad and the worst of matters are thosewhich are
innovated.
And Allaah is the Source of strength. May Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions.

Should children be stopped from coming tothe 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 hereplied:
They should be allowed to come as it says in the ahaadeeth: “What is goodfor the earlier generation is good for the later generation.” And Allaah knows best

Following the imaam until he finishes Taraaweeh

The most correct opinion isthat the number of rak’ahsfor Taraaweeh is eleven, but I pray in a mosque where they do twenty onerak’ahs. Can I leave the mosque after the tenth rak’ah, or is it better to complete the twenty one rak’ahs with them?
Praise be to Allaah.
It is better to stay with theimaam until he finishes, even if he is doing more than eleven rak’ahs, because it is permissible todo the extra rak’ahs, as theProphet (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imaam until he finishes, Allaah will record it as if heprayed the whole night” (reported by al-Nisaa'i and others. Sunan al-Nisaa'i, Baab Qiyaam Shahr Ramadaan), and because the Prophet (peace and blessings of Allaah be upon him) said: “Prayer at night should be two by two (rak’ahs), and when dawn approaches, pray one for witr.” (Reported bythe seven; this version reported by al-Nisaa'i).
There is no doubt that adhering to the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is better and brings more reward, so long as it is done properly and without haste, but if itis the matter of a choice between leaving the imaam because of the number of rak’ahs or going along with the extrathat he does, it is better to go along with him, because of the ahaadeeth referred to above. At the same time, you should advise the imaam to follow the Sunnah.

Is the du’aa’ of Witr obligatory, and what should a person say if he cannot memorize it?

I have noticed that it takes me time to learn a certain dua or surah by heart .i know that dua -e -qunood is farz in 3 witr prayer of the isha prayer...i always used to read some other surah instead of this dua as i didnot know the dua by heart but i recently found out that it is farz so i triedto learn the dua but it is taking me time...so for several days i have been doing this that when i do 3 witr , in the third rakah iread from a book which i pick up from the side table during the prayer..i still face the qiblah when ipick it up, infact i do not have to move to pick it up....i want to know if thatis allowed that u read a surah or dua from a book during the prayer.
Praise be to Allaah.
1 – There is noting wrong with reading the du’aa’ of Qunoot from a piece of paper or a booklet in Witrprayer until one is able to memorize it, after which you can stop reading it and can recite it from memory. It is also permissible to recite Qur’aan from the Mus-haf during naafil prayers for those who have not memorized a lot of Qur’aan.
Shaykh Ibn Baaz was asked about the ruling on reading Qur’aan from the Mus-haf in Taraaweeh prayer, and what the evidence is for that from the Qur’aan and Sunnah.
He replied:
There is nothing wrong with reading from the Mus-haf when praying at night during Ramadaan because that will enable the believers to hear all ofthe Qur’aan. And because the evidence of sharee’ah from the Qur’aan and Sunnah indicates that it is prescribed to recite Qur’aan in prayer, which includes both reading it from the Mus-haf and reciting it by heart. It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she told herfreed slave Dhakwaan to lead her in praying night prayers during Ramadaan,and he used to read from the Mus-haf. This was narrated by al-Bukhaari (may Allaah have mercy on him) in his Saheeh, in amu’allaq majzoom report.
Fataawa Islamiyyah, 2/155
2 – It is not obligatory for the du’aa’ of Qunoot to bein the words narrated from the Prophet (peace and blessings of Allaah be upon him); rather it is permissible for the worshipper to say other words or to add to them. Even if he were to recite verses from the Qur’aan that include words of supplication, that would be sufficient. Al-Nawawi (may Allaah have mercy on him) said: Note that there is no specific du’aa’ for Qunoot according to the preferred point of view. Any du’aa’ that is said will serve as Qunoot, even if one recites a verse or verses from the Qur’aan that include words of supplication, thiswill count as Qunoot, but it is better to recite the words that were narrated in the Sunnah.
Al-Adhkaar al-Nawawiyyah, p. 50
3 – As for what the brother mentions about reciting Qur’aan instead ofthe du’aa’ of Qunoot, there is no doubt that he should not do this, because the purpose behind Qunoot is du’aa’ orsupplication. Hence if these verses include words of supplication, it ispermissible to recite themas Qunoot, for example, the verse in which Allaah says (interpretation of themeaning):
“Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower”
[Aal ‘Imraan 3:8]
4 – With regard to what the brother says about Qunoot being obligatory, this is not correct, becauseQunoot is Sunnah. Based on this, if a worshipper omits Qunoot, his prayer is still valid.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about theruling on reciting the du’aa’ of Qunoot in Witr during the nights of Ramadaan, and whether it is permissible to omit it.
He replied:
Qunoot is Sunnah in Witr and if a person omits it sometimes, there is nothing wrong with that.
And he was asked about aperson who always recites Qunoot in Witr every night – was that narrated from our forebears (the salaf)?
He replied:
There is nothing wrong with that, rather it is Sunnah, because when the Prophet (peace and blessings of Allaah be upon him) taught al-Husayn ibn ‘Ali (may Allaah be pleased with him) to say Qunoot in Witr, he did not tell him to omit it sometimes or todo it all the time. This indicates that either is permissible. Hence it was narrated that when Ubayyibn Ka’b (may Allaah be pleased with him) led the Sahaabah in prayer in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him), he used to omit Qunoot some nights;perhaps that was in order to teach the people that itis not obligatory. And Allaah is the Source of strength.

3] Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan

3a] The reason why some people object to that is that it is contrary
to what is customary among the people of their countries and most of
the people nowadays; and because ofignorance of the Sunnah and reports
and of the practice of the Sahaabah, Taabi'oon and the imams of Islam;
and because of what some people think, that our prayer during thelast
ten days is a kind of salat al-ta'qeeb which was regarded as makroohby
some scholars, but thatis not in fact the case, because ta'qeeb is a
voluntary prayer offered in congregation after finishing Taraweeh and
Witr.
This is how all the fuqaha'defined ta'qeeb, as a voluntary prayer
offered in congregation after finishing Witr immediately after
Taraweeh. From these words it is clear that prayer offered in
congregation before Witr is not ta'qeeb. End quote.
Shaykh Saalih al-Fawzaan said in Ithaaf Ahl al-Eemaan bi Majaalis
Shahr Ramadaan:
In the last ten days of Ramadan, the Muslims increase their efforts in
worship, following the example of the Prophet (blessings and peace of
Allah be upon him) and seeking Laylat al-Qadr which is better than a
thousand months. Those who pray twenty-three rak'ahs at the beginning
of the month break it up during the last ten days, so they pray ten
rak'ahs at the beginning of the night, calling it Taraweeh, and they
pray ten at the end of the night, making them lengthy, and following
it with three rak'ahs of Witr, which they call qiyaam. This is a
variation in naming only. In fact all of it may be called Taraweeh or
it maybe called qiyaam. As for those who pray eleven or thirteen
rak'ahs at the beginning of the month, they add ten rak'ahs to that
during the last ten days, which they pray at the end of the night,
making it lengthy, makingthe most of the virtue of the last ten days
and increasing their efforts to do good. They have a precedent among
the Sahaabah and others whoprayed twenty-three rak'ahs, as stated
above. Thus they combine the two opinions: the opinionwhich favours
offering thirteen rak'ahs during the first twenty days and the opinion
which favoursoffering twenty-three during the last ten days. End
quote.
For more information please see question number 82152 .
And Allah knows best.

3] Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan

3]
I hope that you could tell me about the opinions of the scholars with
regard tothe ruling on dividing Taraweeh prayers in the last ten days
of Ramadan into two parts: at the beginning of the night andat the
end, as is done in many mosques. Please also mention the evidence if
possible.
Praise be to Allaah.
What is mustahabb duringthe nights of Ramadan is to spend them in
qiyaam, prayer and worship, and tosingle out the last ten nights for
extra worship and striving, seeking forgiveness and mercy andseeking
Laylat al-Qadr which is better than a thousand months.
Moreover, Taraaweeh prayer is regarded as a kind of Qiyaam al-layl and
they call it Taraweeh because people take brief breaks between
rak'ahs. Hence the matter is broad in scope, and it is permissible for
a person topray whatever he wants ofrak'ahs, at whatever time of the
night he wants.
It says in al-Mawsoo'ah al-Fiqhiyyah (34/123):
There is no difference of opinion among the fuqaha' with regard to it
being Sunnah to pray during the nights of Ramadan (Qiyaam al-layl),
because the Prophet (blessings and peace of Allah be upon him) said:
"Whoever spends the nights of Ramadan in prayer, out of faith and
seeking the reward of Allah, his previous sins willbe forgiven."
The fuqaha' said: Taraweeh is the qiyaam (Qiyaam al-layl) of Ramadan.
Hence it is best to spend most of the nightin it, because it is Qiyaam
al-layl. End quote.
What many imams do nowadays -- especially in the last ten days of
Ramadan -- leading the people in Taraweeh prayerimmediately after
'Isha', then going back to the mosque in the last part of the night to
pray qiyaam, is something that is prescribed and it is not forbidden.
There is no reason to suggest it is not allowed. What is required is
to strive hard in the last ten days according to one's ability. If a
person breaks up his night between prayer, resting, sleeping, and
reading Qur'aan, then he has done well.
Shaykh 'Abd-Allaah Abaabateen said, as is narrated in al-Durar
al-Saniyyah (4/364):
In response to what some people do of objecting to the one who prays
more during the last ten days of Ramadan than he usually did in the
first twenty days, on the grounds that this is more than is usual and
is ignorance of the Sunnah and the practice ofthe Sahaabah, Taabi'een
and imams of Islam,
We say: There are hadeeths from the Prophet(blessings and peace of
Allah be upon him) which encourage praying Qiyaamal-layl during
Ramadan, and particularly emphasiseit during the last ten days.
Once it becomes clear that there is no specific numberof rak'ahs for
Taraweeh, and that the time for it according to all scholars is from
after the Sunnah of 'Isha' until the break of dawn, and that spending
the night in worship is a confirmed Sunnah, and that the Prophet
(blessingsand peace of Allaah be upon him) prayed taraweeh for many
nights in congregation, then how can anyone object to the one who
prays more during the last ten nights than he did at the beginning of
the month? So during the last ten days,he prays at the beginning of
the night, as he did at the beginning of the month, or a little, or a
lot, without praying Witr, for the sake of those who are weak and want
to limit themselves to that; then after that he does more prayers in
congregation and calls all of it qiyaam ortaraweeh.
Perhaps the one who objects to that is confused by what many of the
fuqaha' say, that it is mustahabb for the imam not to pray more than
oneincludes than one khatmah (reading of the entire Qur'aan), unless
the people behind him prefer to do more than that. The reason they
gave for not doing more than one khatmah is the hardship that may be
caused for thepeople behind him, not because doing more than that is
not prescribed in sharee'ah. So from their wording we may conclude
that if people behind him want to do more than one khatmah, that is
good, as was clearly stated in the words of the scholars.
As for what many of the common people say, calling what is done at the
beginning of the night Taraweeh and the prayers offered after that
qiyaam, this is what the uneducated people say. Rather all of it is
qiyaam and taraweeh. The qiyaamof Ramadaan is called Taraweeh because
they used to have a rest (yastareehoona) after every four rak'ahs
because they used to make the prayers lengthy. The reason why some
people object to that is that it is contrary to what is customary
among the people of their countries and most of the people nowadays;
and because of ignorance of the Sunnah and reports and of the practice
of the Sahaabah, Taabi'oon and the imams of Islam; :->

Always reciting Qunoot in Witr every night

What is the ruling on reciting the du'aa' of Qunoot every night after Witr?.
Praise be to Allaah.
There is nothing wrong with that. The du'aa' of Qunoot is Sunnah and
the Prophet (blessings and peace of Allah be upon him) used to recite
Qunoot. He taught Qunootand the words of Qunoot in Witr to al-Hasan,
so it isSunnah. If you recite it every night, there is nothing wrong
with that, and if you omit it on some occasions so that the people
will know thatit is not obligatory, there is nothing wrong with that
either. If the imam omits Qunoot on some occasions so that the people
will know that is not obligatory, there is nothing wrong with that.
When the Prophet (blessings and peace of Allah be upon him)
taughtal-Hasan Qunoot, he did not tell him to omit it on some days.
This indicates that if he does it persistently, there is nothing wrong
with that.

Is Laylat al-Qadr different in different countries?

Is Laylat al-Qadr the samenight for all Muslims, or is it different in
different countries?.
Praise be to Allaah.
It is the same night, even thought it starts at different times in
differentcountries. So in the Arab lands it begins when the sun sets
in those countries, and in African countries it also begins when the
sun sets there, and so on. Whenever the sun sets in a people's land,
it has begun for them, even if that process lasts more than twenty
hours. So for one group ofpeople their night is regarded as Laylat
al-Qadr, then for the next group of people, their night is regarded as
Laylatal-Qadr. And there is no reason the angels cannot descend to one
group of people and also another.
And Allah knows best.

2a] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2a]
-2-
Differences in reports from Hudhayfah (may Allah be pleased with him). It was narrated fromhim via other chains of narrators that he said: There is no i‘tikaaf except in a mosque in which prayers are offered in congregation. And he did not limit it to the three mosques at all.
Ibn Hazm (may Allah havemercy on him) said in al-Muhalla (5/195), after mentioning this differenceof opinion:
We say: It is uncertain whether this is from Hudhayfah or someone else, and something uncertain cannot be definitely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). If he (peace be upon him) had said, “There is no i‘tikaaf except in the three mosques”, Allah would have preserved it and there would have been nouncertainty concerning it. So we are certain that he (peace be upon him) never said it. End quote.
-3-
The senior Sahaabah did something other than that. ‘Ali ibn Abi Taalib (may Allah be pleased with him), ‘Aa’ishah and Ibn ‘Abbaas all issued fatwas stating that i‘tikaafmay be observed in any mosque in which prayers in congregation are held, and there is no proof that any of the Sahaabah differed from them concerning that. Rather this action (i.e., observing i‘tikaaf in the mosque) was well-known among them in all regions, with no objection to it, apart from what was narrated from Hudhayfah (may Allah be pleased with him). And Allah knows best. This was stated by Shaykh Sulaymaan al-‘Alwaan.
To sum up, it is not correct to attribute this hadeeth to the Prophet (blessings and peace of Allah be upon him). It is the individual opinion of Hudhayfah in which he differed from the rest of the Sahaabah (may Allah be pleased with them), as he also differed from the apparent meaning of the Holy Qur’aan which states that i‘tikaaf may be observed in any mosque, as Allah says (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187]. It is not appropriate to go against the apparent meaning of the Qur’aan and the actions of the majority of the Sahaabah on the basis of one mawqoof report concerning which there is some uncertainty, as it was not narrated by the authors of Saheehs or Sunans, and none of the earlier fuqaha’ issued any fatwa on that basis. Although some of the later scholars were of this view, their ijtihaad concerning this matter was incorrect.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said in al-Sharh al-Mumti‘ (6/504):
It is Sunnah to observe i‘tikaaf in any mosque in the world, not only in the three mosques, as it was narrated from Hudhayfah ibn al-Yamaan (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf except in the three mosques.” This is a da‘eef (weak) hadeeth.
The fact that it is da‘eef is indicated by the fact that Ibn Mas‘ood (may Allah bepleased with him) doubted it and said: Perhaps they got it right and you got it wrong, or they remembered and you forgot. Thus he regarded this ruling and this report as unsound.
As for the ruling, it is to befound in the words: They got it right and you got it wrong. As for his doubting the report, it is reflected in his words: They remembered and you forgot. Human beingsare prone to forgetfulness.
If this hadeeth is saheeh, then what it means is thatthere is no perfect i‘tikaaf,i.e., in other mosques apart from the three, just as prayers offered elsewhere are lower in status than prayers offered in the three mosques.
The fact that it is general in meaning and includes all mosques is indicated by the words of Allah (interpretation of the meaning): “while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”[al-Baqarah 2:187].
Moreover, how can this ruling in the Book of Allahbe for the ummah that stretches from east to west, then we say that it is not valid except in the three mosques? It is far-fetched to suggest that the ruling is mentioned in general terms to the Muslim ummah then to say that this act of worship is not valid except in three mosques. End quote.
And Allah knows best./

2] About the hadeeth, “There is no i‘tikaaf except in the three mosques”

2]
Imam al-Albaani said in his essay Qiyaam Ramadan, in the section on i‘tikaaf: “Then I came across a clear saheeh hadeeth which singles outthese mosques: ‘There is no i‘tikaaf except in the three mosques.”’ And he pointed out that it is a hadeeth of Hudhayfah narrated by al-Tahhaawi, al-Bayhaqi and al-Isma‘eeli, and hence in al-Silsilah al-Saheehah. What is the ruling on this hadeeth? What could we learn from it concerning i‘tikaaf? i.e., do we understand that it is prohibited to observe i‘tikaaf anywhere but in the three mosques or do we learn from this hadeeth that perfect i‘tikaaf cannot be done except in the three mosques? In either case, what is the proof?.
Praise be to Allaah.
Firstly:
The Qur’aan and Sunnah, and scholarly consensus, indicate that it is mustahabb to observe i‘tikaaf in the mosques.
Allah, may He be exalted, says (interpretation of themeaning):
“and We commanded Ibrâhim (Abraham) and Ismâ'il (Ishmael) that theyshould purify My House (the Ka'bah at Makkah) forthose who are circumambulating it, or staying (I'tikâf), or bowingor prostrating themselves (there, in prayer)”
[al-Baqarah 2:125].
“And do not have sexual relations with them (your wives) while you are in I'tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques”
[al-Baqarah 2:187].
More than one of the scholars narrated that there was consensus on that. See: al-Ijmaa‘ by Ibn al-Mundhir, 47; al-Mughni,3/122
Although the scholars differed concerning the description of the mosquein which it is prescribed toobserve i‘tikaaf, there is hardly any difference of opinion among the fuqaha’ that it is permissible to observe i‘tikaaf in the mosque in which Jumu‘ah prayer andprayers in congregation are offered. There was no report of any difference ofopinion concerning that except from some of the Taabi‘een.
We have discussed this issue previously on our website in the answers to questions no. 49006 and 48985 .
Secondly:
With regard to the hadeeth mentioned in thequestion, “There is no i‘tikaaf except in the threemosques,” it is a hadeeth from the great Sahaabi Hudhayfah ibn al-Yaman which was narrated from him via Sufyaan ibn ‘Uyaynah from Jaami‘ ibn Abi Raashid from Abu Waa’il: Hudhayfah said to ‘Abdullah, meaning ibn Mas‘ood (may Allah be pleased with him): Are you observing i‘tikaaf between your house and the house of Abu Moosa when you know that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no i‘tikaaf exceptin al-Masjid al-Haraam or in the three mosques”? ‘Abdullah said: Perhaps you have forgotten and they remembered, or you made a mistake and they got it right.
But the companions of Sufyaan ibn ‘Uyaynah differed concerning it.
Some of them narrated it as being the words of the Prophet (blessings and peace of Allah be upon him). They were:
Muhammad ibn al-Faraj, recorded by al-Ismaa‘eeli in Mu‘jam Shuyookhihi, 2/112; Mahmoud ibn Adam al-Marwazi, recorded by al-Bayhaqi in al-Sunan, 4/316; Hishaam ibn ‘Ammaar, recorded by al-Tahhaawi in Bayaan Mushkil al-Athaar, 7/40; Sa‘eed ibn Mansoor, as recorded in al-Tahqeeq fi Ahaadeeth al-Khilaaf by Ibn al-Jawzi, 2/127.
Some of them narrated it as being the words of Hudhayfah, as if the isnaad ends with him (and not with the Prophet(blessings and peace of Allah be upon him)). They were:
‘Abd al-Razzaaq in al-Musannaf, 4/348; Sa‘eed ibn ‘Abd al-Rahmaan and Muhammad ibn Abi ‘Umar,reported by al-Faakihi in Akhbaar Makkah, 2/149
The more correct view – and Allah knows best – is the mawqoof report which goes back to Hudhayfah, i.e., he said these words on the basis of his own opinion and ijtihaad, and he did not hear it from the Prophet (blessings and peace of Allah be upon him). That is for the following reasons:
-1-
This text is narrated as the words of Hudhayfah (may Allah be pleased with him) by another chain of narrators. It was narrated by Ibn Abi Shaybah in al-Musannaf (2/337) and also by ‘Abd al-Razzaaq (4/347) via Sufyaan al-Thawri from Waasil al-Ahdab from Ibraahem al-Nakha‘i who said: Hudhayfah came to ‘Abdullah and said: Is it not amazing that your people are observing i‘tikaaf between your house and the house of al-Ash‘ari? – Meaning in the mosque. ‘Abdullah said: Perhaps they got it right and you got it wrong! Hudhayfah said: Do you not know that there is no i‘tikaaf except in three mosques: al-Masjid al-Haraam [in Makkah], al-Masjid al-Aqsa[in Jerusalem] and Masjid Rasool-Allah (blessings and peace of Allah be upon him) [in Madinah]? There is no difference between observing i‘tikaaf in it or in this market of yours..
The report of Ibraaheem al-Nakha‘i from ‘Abd-Allahibn Mas‘ood is acceptable to the scholars. See: Jaami‘al-Tahseel, 141; Sharh al-‘Ilal, 1/294 :->

Taking pills to prevent menses in order to observe i’tikaaf

I want to sit in Aitikaaf. This would be my third time I will be in
Aitikaaf. My menses date will be somewhere in the last 10days of
Ramadaan. There are pills available nowadays to stop the periods. I
have used them while I sat in Aitikaa for the first time as my menses
date was there. But this time I am afraid to use them as I had cancer
and I have been operated and went through Chemotherapy. When I was
diagnosed to cancer I did neeeyat that may ALLAH grant me health and I
will sit in Aitikaaf. Now it the matter of my promise with ALL MIGHTY
ALLAH. What should I do? Should I consult a doctor to knowif the pills
would be no harm or shall I not sit in Aitikaaf? Please tell me as I
am very worried.
Praise be to Allaah.
Firstly:
We ask Allaah to heal you and grant you good health, and to keep your
spiritual and worldly affairs safe and sound.
Secondly:
It is permissible to take pills to prevent menses in order to be able
to do actsof worship such as i'tikaaf,'umrah and Hajj, but that is
subject to the condition that they should not be harmful to the body.
As you are suffering from thedisease that you mentioned, you have to
consult the doctor before taking these pills, and make sure that they
will not conflict with your treatment or cause any harm to you. The
Muslim is enjoined to take care of his body and not harm it, because
Allaah says (interpretation of the meaning):
"And do not kill yourselves (nor kill one another). Surely, Allaah is
Most Merciful to you"
[al-Nisa' 4:29]
"and do not throw yourselves into destruction"
[al-Baqarah 2:195]
and the Prophet (peace and blessings of Allaah be upon him) said:
"There should be neither causing harm nor reciprocating harm."
Narrated by Ahmad and Ibn Maajah (2341), classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
It says in al-Adaab al-Shar'iyyah (2/463): It is haraam to use as a
remedy anything that causes harm. End quote.
Based on this, if these pillsare harmful then it is not permissible
for you to take them, and you can start i'tikaaf, then if your menses
comes then you should leave the mosque and stop i'tikaaf; this is
anexcuse for you to stop it, and in fact it will be obligatory for you
to do so because it is not permissible for a menstruating woman to
remain in the mosque.
But if they are not harmful then there is nothing wrong with your taking them.
And Allaah knows best.

He wants to observe i’tikaaf but he has an appointment with the doctor

I want to sit for iteqaf buti have an important apointment with my doctor . Can i go to the doctor while having iteqaf, eller i should not sit for iteqaf. please give me answer as early as possible so i become assure what should I do.
Praise be to Allaah.
I’tikaaf means staying in the mosque.
I’tikaaf is Sunnah and mustahabb, especially in the last ten days of Ramadaan, but it is not obligatory unless a Muslim has made it obligatory for himself by means of a vow. But if there is no vow, it is not obligatory.
See the answer to question no. 48999 .
The basic principle is that the person who is observing i’tikaaf should not exit the mosque except in the case of a need which cannot be met in the mosque, such as wudoo’, ghusl and relieving himself, because of the hadeeth of ‘Aa’ishah which says that when the Prophet (peace and blessings of Allaah be upon him) observed i’tikaaf, he did not enter the house except to relieve himself. Narrated by Muslim (297).
If you need to go to the doctor and this appointment cannot be delayed until after Ramadaan, then it seems that there is nothing wrong with your exiting the mosque to go to the doctor, then coming back to the mosque. Al-Nawawi (may Allaah have mercy on him) stated in al-Majmoo’ (6/545) that for a person in i’tikaaf who is so sick that it is too hard for him to stay in the mosque because he needs to be in his bed, and he needs to be helped and to be visited by the doctor etc, it is permissible for him toleave the mosque. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Jalasaat Ramadaaniyyah (1411 AH/ al-Majlis al-Saabi’, 144):
Whoever needs to see a doctor may leave, otherwise he should stay in the mosque. End quote.
And Allaah knows best.

Is it permissible for the one who is observing i’tikaaf to use the phonein order to help the Muslims?

Is it permissible for the one who is observing i’tikaaf to use the phone in order to help the Muslims?.
Praise be to Allaah.
Yes, it is permissible for the one who is observing i’tikaaf to use the phone to help the Muslims, if it isin he mosque where he is observing i’tikaaf, becausehe has not gone out of the mosque, But if it is outside the mosque then he should not go out for that. If he is a man who is needed to help the Muslims, he should not observe i’tikaaf, because helping the Muslims is more important than i’tikaaf, because helping others is benefiting both parties and good actions from which others also benefit are better than actions from which only the doer benefits, except in the case of actions that are regarded as requirements and obligations of Islam.
End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
Risaalah Ahkaam al-Siyaam wa’l-I’tikaaf/

1b] Ramadan 2012, The 27th Day

1b]
What is more, Darwinists also have to provide evidence for the scenario of one living thing’s physiology turning into that of another life form through mutation at the macro level. BUT THEY CANNOT EVEN CONTEMPLATE PRODUCING SUCH EVIDENCE. Because as theyknow full well, mutations destroy and ruin and occasionally entirely destroy the organism concerned.
· It addition, we need to make the following point very clear:mutations can never bestow any new data on an organism that is not already in its genome. That is impossible. The examples alleged to have “added new information” are all misleading. No new genetic information is ever added. All that happens is that information already existing in a living thing’s genes starts to be used bybecoming more visible as a result of variations.
· Breaks and dislocations in the bases that make up DNA CAN NEVER PRODUCE NEW INFORMATION. They do not equate to informationthat did not already exist being bestowed on a living thing. Darwinists are without doubt well aware of this. But they insist on depicting dislocations in genetic bases as new data. This is an example of Darwinist demagoguery.
You can read our statement about mutations here:
http://www.harunyahya.com/evolutiondeceit13.php
http://tr1.harunyahya.com/Detail/T/EDCRFV/productId/15117/
http://tr1.harunyahya.com/Detail/T/EDCRFV/productId/17132/
For evolutionist admissions that mutations have no evolutionary force, see:
http://www.harunyahya.com/books/darwinism/confessions_evolutionists/confessions06.php
For detailed information on how sickle cell anemia is not evidence for evolution, see: http://www.harunyahya.com/books/science/blood_heart/blood_heart_04.php
Hazrat Mahdi (as) Is Descended From TheLine Of The Prophet (saas)
Narrated by Ali (ra), the Messenger of Allah (saas) said:
Even if there remains only one day for the world, Allah, the Exalted, will send a man from the Ahl al-Bayt (People of the House) . (Sunan Abu Dawud, 5:92)
Days and nights will not end until one [Hazrat Mahdi (as)] from my Ahl al-Bayt rules the entire world. (Al-Uqayli, An-Najmu's-saqib fi Bayan Anna'l Mahdi min Awladi Ali b. Abu Talib Ale't-Tamam waal-Qamal)
Hazrat Mahdi (as) is from the line of my daughter Fatima. (Sunan Ibn Majah, 10:348)
Hear the glad tidings of Hazrat Mahdi (as). He is one from the Quraysh and from my Ahl al-Bayt. (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir az-Zaman, p. 13)
Hazrat Mahdi (as) is one of my children. His face islike a star shining in the sky. (Ali Ibn Sultan Muhammad al-Qaari al-Harawi al-Hanafi, Risalat Mashrab al Vardi fi Mazhabi 'l Mahdi)
All prophets are related toone another. Hazrat Mahdi(as) will also be of that line. These descendants are popularly known as sayyid. Hazrat Mahdi (as) will also be sayyid.
Allah refers in the Qur’an to messengers all related to one another. These verses indicate that Hazrat Mahdi (as) will share that same line of descent./

1a]Ramadan 2012, The 27th Day

1a]
Many people are unawareof this truth and think that their lives will be more comfortable if they disregard the Qur’an’s morality out of concern that it will restrict their enjoyment of life’s pleasures. However, such great errors and deceptions obscure the fact that such morality is easy to follow, for Allah, Who created humanity, is fully aware of what system of morality is best for His creation. Actually, what is difficult is to live in a society composed of individuals who do not know the boundaries thatAllah has set.
The İnvalidity Of TheFamous Darwinist Claim That ''Useful Mutations Do Exist.''
The false idea that useful mutations exist is a classicDarwinist claim. Although the whole scientific world knows, with absolute scientific evidence, that mutations have a destructive or fatal effect, this claim is still persistently made, out of a fear of humiliation. Because Darwinism is a theory that depends totally on mutations. All Darwinists know that if the destructive effect were to be mentioned just once, that would spellthe end of Darwinism. It isfor that reason they try togive the impression, citinginvalid and utterly pitiful examples, that mutations can be beneficial. But this is a complete deception.
· As we have set out many times before, mutations have a net harmful effect, with only 1% being neutral, though the latest scientific research has shown that even these can produce long-term damage in the organism. [1] The net harmful effect of mutations is not a psychological defense mechanism, but an explicit truth revealed by science.
· If Darwinists object to this, then they are directly flying in the face of science. Because this is not a matter of opinion, but an absolute scientific fact.
· It is impossible for mutations to bestow any useful characteristic. Under normal conditions, everything in a living body exhibits complete regularity, order and symmetry. In addition, these systems co-exist with the most delicate balances and exhibit a glorious complexity right down to the finest detail. Mutations are random interventions, such as with radiation, and mean breakages, impairments and dislocations. They INEVITABLY DAMAGE theseextraordinarily complex systems, with their regularity, symmetry and order. It is illogical and a violation of science to maintain anything else.
· The results atChernobyl, Nagasaki and Hiroshima were all the results of mutations. Under the effect of mutations, organisms with regular structures either died or suffered severe damage, and this harmful effect even manifested itself in subsequent generations.
· Darwinists generally cite various examples of immunity in order to try to corroborate their claims that “beneficial mutationsdo exist.” But these examples all consist of a variation or impairment in bacteria or immune cells.
· Sometimes, adislocation in a single DNAnucleotide, or base, can bestow immunity to an antibiotic on a micro-organism. But although this may be useful to the micro-organism, IT IS NOTA BENEFICIAL MUTATION. Because the mutation in question has actually harmed the micro-organism. The ribosome sequence belonging to the micro-organism has been impaired, and it prevents the antibiotic binding to the organism by damaging the lock andkey harmony. In other words, rather than there being any novelty in the micro-organism, we are looking at a loss of information.
· Mutations are literally like firing at a regular structure with a machine gun. Opening fireon a healthy structure willentirely do away with that structure. The fact that one bullet has no effect or destroys an existing infection in the body changes nothing. The organism will alreadyhave been killed by the other 99 bullets hitting it.
· The example that Darwinists cite with such examples is like a bullet healing the body bydestroying a single infection. The organism is devastated by mutations, but Darwinists concentrate on the one that heals this infection.
· Since the subject of mutations constitutes one of the most damaging points forDarwinists they engage indemagoguery by depicting minor instances of variation or the effects examined above as major evidence. The fact is, however, that the adherents of evolution, who maintain that all living things acquired their present symmetrical and complex structures byway of evolution, have to be able to cite examples of mutations that take place one after the other and are all beneficial, and that also bestow new information on the organism. :->

1] Ramadan 2012, The 27th Day

1]
He has selected you and not placed any constraint upon you in the religion – the religion of your forefather Abraham. (Surat al-Hajj,78)
Make things easy for the people, and do not make itdifficult for them. Make them calm (with glad tidings), and do not repulse (them)" (Sahih Bukhari)
Muslims place their trust inAllah. They know that everything is created for the best. Muslims do not weep and wail. And there is nothing to weep about.Weeping is a rebellion against Allah. Allah creates all things for the best. We do not weep over our martyrs, we rejoice for them. Weeping; people who do not believein Allah think that they have lost something, that it no longer exists. They lose their money and weep, they lose their home and weep, they lose a relative and weep. There is no weeping in Islam. There is no reason for a Muslim to weep. Allah gives, and Allah takes away. Why weep? (A9 TV, February 28, 2012)
The Easiness Of Islam Is A Blessing From Allah
Believers constantly live their lives according to what the All-Merciful and Most Merciful has revealed in the Qur’an. No matter where they are, they display a moral character that pleases Allah and avoid any behavior that displeases Him. In His mercy, Allah gave Islam to humanity, a religion that iseasy to follow and results in a good and contented way of life. From the Qur’an, we can see that Islam’s requirements are extremely easy, because “Allah desires ease for you;He does not desire difficulty for you” (Surat al-Baqara, 185).
Due to His compassion andmercy, all true religions contain rules that are very easy to obey. The various attempts made throughout history to deviate from the essence of religion and to prevent people from living according to it have addedseveral enforced practices and myths to it. When such distortions become firmly established and self-generating traditions, people, either with or without their knowledge, become far removed from the religious morality. One of the most dangerous of these distorted beliefs is that it is hard to live according to the religious morality. However, both Allah and our Prophet (saas) state that it is very easy for believers to followthis morality.
As with everything else that exists, Allah has created human beings from nothing. With full knowledge of them, as well as being closer to them than their jugular veins, He created religion in such a way that it fully corresponds with each person’s inherent human nature:
So set your face firmly toward the Religion, as a pure natural believer, Allah’s natural pattern on which He made humanity. There is no changing Allah’s creation. That is thetrue Religion – but most people do not know it. (Surat ar-Rum, 30)
The Qur’an is a clear teaching that anyone, regardless of age and culture, can understand. The oft-heard assertion that this is not true is based mainly on people’s ignorance of Islam’s essence. Today, many people are unaware of the truths revealed in the Qur’an, the existence of the Afterlife, the pangs of Hell, the incomparable blessings of Paradise, and of what He has revealed concerning various matters. However, the Qur’an was sent down so that people could read it, know its wisdom, and learn the purpose of life.
A Muslim’s greatest responsibility is to read the Qur’an and live according to It. But only those whom Allah guides to the straight path can apply Its morality to their lives. Allah promises to guide everyone who turns to Him in complete sincerity. Those who assertthat the Qur’an is hard to understand seek to prevent others from reading it, turning toward Allah, and living according to its moral teachings. However, Allah says in many verses that the Qur’an is clear and understandable:
We have sent down Clear Signs to you, and no one rejects them except the deviators. (Surat al-Baqara,99)
Allah has been pleased to choose the religion of Islam for humanity; moreover, the rules and practice of the Qur’an are very simple. In its verses, Allah says of the Qur’an:
We did not send down theQur’an to you to make youmiserable, but only as a reminder for those who fear [and respect Allah]. (Surah Ta Ha, 2-3)
In His endless mercy and compassion, Allah has detailed in the Qur’an the kind of life that will ensureour happiness and contentment. Allah states this in the Qur’an as follows:
But as for him [or her] whobelieves and acts rightly, he [or she] will receive the best of rewards, and We will issue a command, making things easy for him [or her]. (Surat al-Kahf,88)
It is important for every Muslim to show that religion, in its essence, is easy in order to kindle the people’s hearts with the Qur’an and Islamic morality, teach them the Qur’an and our Prophet’s (saas) Sunnah as the only guides for their lives.
:->/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

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Does wearing lipstick when fasting break the fast?

What is the ruling on wearing lipstick during the day in Ramadaan?
Does it break the fast? Please note that some lipsticks have a slight
taste and some have no taste; some types of lipstick may be dry and
some may be moist.
Praise be to Allaah.
All kinds of preparations that are put on the outside of the body,
whether they are absorbed through the skin or not, and whether they
are for treatment, moisturizing, beautification or any other purpose,
do not break the fast unless they are swallowed by the fasting person.
The mere fact that it has ataste does not affect the fast so long as
one does not swallow anything.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked in Majmoo'
al-Fataawa (15/260):
What is the ruling on women using kohl and some cosmetics during the
day in Ramadaan? Do these things break the fast or not?
He replied:
Kohl does not break the fast of men or women according to the more
correct of the two scholarly opinions, but it is better to use it at
night if one is fasting.
The same applies to soaps, creams etc that are used to beautify the
face and are applied to the surface of the skin, including henna,
makeup and the like. There is nothing wrong with usingthem for one who
is fasting, but makeup should not be used if it will cause harm to the
face. And Allaah is the source of strength. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
the ruling on a fasting person using ointment to treat dryness of the
lips.
He replied:
There is nothing wrong with a person using ointment to moisturise the
lips or nose, or moistening them with water, or with a cloth andthe
like, but he should avoid anything that could reach the throat. But if
anything reaches the throat without him intending it to, there is
nosin on him, just as if he rinses his mouth and some water reaches
his throat by accident, his fastis not invalidated by that. End quote.
Majmoo' al-Fataawa (19/224).
Shaykh Ibn Jibreen (may Allaah preserve him) said in Fataawa 'Ulama'
Balad al-Haraam (201):
There is nothing wrong with applying creams to the body when fasting
if there is a need for that, because the cream only reaches the
surface of the skin and does not enter the body. Even if it is
absorbed by the pores it is not regarded as breaking the fast. End
quote.
And Allaah knows best.

If a person wants to cancel his intention whilst doing wudoo’, praying or fasting

The great scholar al-Sa'di says in al-Fataawa al-Sa'diyyah (p. 228):
Cancelling one's intention with regard to acts of worship is of two
types: one which does not have any effect, which is after the act of
worship has been completed. … The second is cancelling the intention
for the acts of worship when one is still doing it. … This means that
the act of worship is not valid.
Does this mean that if it occurs to me to break an obligatory fast, my
fast becomes invalid? What if that occurs to me but I donot form the
intention to break my fast, is that o.k.?What is the ruling on that?
Similarly in the case of wudoo', if in the middleof it I begin to
doubt whether there is some urine there, for example, then I do not
find any. Sometimes I form the intention to stop doing wudoo', then I
go back and complete it after not finding anything. Should I start
again from scratch because I stopped intending wudoo' in this case?.
Praise be to Allaah.
If a person forms the intention to stop doing anact of worship whilst
he isdoing it, it becomes invalid. No exception is made except in the
case of Hajj and 'umrah, which do not become invalid if the intention
is cancelled or even if a person declares that he is going to stop.
Rather the muhrim remains in ihraam until he has completed the rituals
or he exits ihraam because of being prevented from continuing.
It says in al-Mughni (1/278): If he started his prayer with a sound
intention, then he forms the intention to stop praying and exit from
it, then it becomes invalid. This was the view of al-Shaafa'i. End
quote.
It says in Zaad al-Mustanqi' in the chapter on prayer: If he decides
to end his prayer whilst praying or he becomes hesitant, then his
prayer is invalidated. In the chapter on fasting he said: The one who
forms the intention to break the fast has broken the fast.
But Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
al-Sharh that hesitatingabout ending the prayer does not make the
prayer invalid. See: al-Sharh al-Mumti' (1/486). An example of
hesitating is if he hears someone knocking at the door, and he wonders
whether he should stop praying or carry on?
Thus it is clear that if a person decides to stop theact of worship,
it becomesinvalid, but if that was simply a thought that crossed his
mind, it does not invalidate the act of worship.
Based on this, if the idea of stopping the fast simply occurs to one,
it does not invalidate the fast until he decides and forms the
intention to break the fast.
Similarly, if whilst doing wudoo' he becomes uncertain as to whether
urine has come out of him, and he pauses and looks, but does not
intendto stop doing wudoo', andhe does not find anything,then his
wudoo' is not invalidated.
Similarly if he intends to stop doing wudoo' his wudoo' is
invalidated, andit is not permissible for him to complete it, rather
he must start all over again.
It says in al-Insaaf (1/151): If he cancels his intention whilst
purifying himself, what he has already done is invalidated, according
to the correct view. This was the view favoured by Ibn 'Aqeel and by
al-Majd in his commentary. And it was said that what has already been
done is not invalidated thereby; this was stated by al-Musannaf in
al-Mughni. End quote.
But one must beware of waswasah, because the shaytaan may come to a
person and make him think that something has come out of him, and the
person may get carried away with that and hardly be able to do any act
of worship without doubting about it, which may cause him hardship and
distress.

And Allaah knows best.

The one who cannot help vomiting does not have to make up the fast

I fasted six days of Shawwaal and the fifth day was a Friday. At the
time of Fajr prayer I unintentionally vomited what I had eaten, but I
completed my fast and fasted the Saturday too. Ismy fast valid or
invalid?.
Praise be to Allaah.
Your fast is valid, and the fact that you vomited does not matter,
because if a person vomits unintentionally and without meaning to do
so, his fast is still valid. But the one who vomits intentionally has
broken his fast, because of the report narrated by al-Tirmidhi (720)
from Abu Hurayrah (may Allaahbe pleased with him), thatthe Prophet
(peace and blessings of Allaah be upon him) said: "The one who cannot
help vomiting does not have to make up the fast, but the one who
vomits deliberately has to make it up." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/23):
The one who makes himself vomit has to make up (the fast), but the one
who cannot help vomiting does not have to do anything.
What is meant by making oneself vomit is vomiting deliberately, and
what is meant by "cannot help vomiting" is when it happens
involuntarily. The one who makes himself vomit has to make up the fast
because his fast has been spoiled, but the one who cannot help it does
not have to do anything. This is the view of the majority of scholars.
Al-Khattaabi said: I do not know of anydifference of opinion among the
scholars. End quote.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about
vomiting in Ramadaan – does it break the fast?
He replied: If a person vomits deliberately then it breaks the fast,
but if hevomits unintentionally then it does not break thefast. The
evidence for thatis the hadeeth of Abu Hurayrah (may Allaah be pleased
with him) … and he quoted the hadeeth that we have quoted above.
If you could not help vomiting, then you did not break the fast. If a
person feels that his stomach is queasy and that its contents will be
expelled, do we say that you have to try to stop it?No. Or that you
have to make it happen? No. Rather we say: Take a middle approach – do
not make yourself vomit and do not try to stop it, because if you make
yourself vomit you will break the fast, but if you try to stop it,
that will harm you. So leave it, and if it comes out without any
action on your part, then it will not matter and that will not break
your fast.

If the fasting person detects the taste of blood in his throat

If we detect the taste of blood in out throats and spit out a little
of it when fasting, do we have to make up the fast?.
Praise be to Allaah.
If the fasting person detects the taste of blood in his throat, that
does not affect him even if he swallows it, but if it comes up to the
mouth then he swallows it, he breaks his fast.
The same is said concerning phlegm, sputum and everything that may
appear in the throat.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: I should
point out with regard to the issue of sputum and phlegm, because some
fasting people make it toohard for themselves, and if they notice that
in the deepest part of their throats, they try very hardto expel it,
and this is a mistake, because phlegm and sputum do not spoil
aperson's fast unless they reach his mouth then he swallows them, in
which case it breaks the fast according to some scholars, but
according to others that does not break the fast either.
But that which is in his throat and goes down into his stomach does
not break his fast, even if he feels it, so he should not tire himself
out by trying to expel that which is in his throat of these things.

How much zakaat al-fitris and when it should be paid

We are members of a North African group livingin Barcelona. How can we
work out how much zakaat al-fitr is?.
Praise be to Allaah.
It was proven from the Messenger of Allaah (peace and blessings of
Allaah be upon him) that he enjoined zakaat al-fitr on the Muslims,
one saa' of dates or one saa' of barley, and he commanded that it be
given before the people went out to the (Eid) prayer. In al-Saheehayn
it is narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with
him) said: At the time of the Prophet (peace and blessings of Allaah
be upon him) we used to give one saa' of food, or one saa' of dates,
or one saa' of barley, or one saa' of raisins.
Some of the scholars haveinterpreted "food" (ta'aam) in this hadeeth
as referring to wheat; others interpreted it as meaning the staple
food of the country, whatever it is, whether it is wheat, corn, pearl
millet or whatever. This is the correct view, because zakaah is a help
from the rich to the poor, and the Muslim does not have to help with
anything other than the staple food of hiscountry. Undoubtedly rice is
the staple food in the land of the Two Holy Sanctuaries (Saudi Arabia)
and it is a good and valuable food; it is better than the barley that
is mentioned in the text. Hence it is known that there is nothing
wrong with giving rice as zakaat al-fitr.
What must be given is a saa' of any kind of staple food, i.e., a saa'
of the Prophet (peace and blessings of Allaah be upon him), which is
four complete scoops as scooped up with two hands, according to
al-Qaamoos etc. In modern weights this is equivalent to approximately
three kilograms. If a Muslim gives a kilo of rice or some other staple
food of his country, that is sufficient even if it is not one of the
types mentioned in the hadeeth, according to the more correct of the
two scholarly opinions. There is nothing wrong with giving the
equivalent amount by weight, which is approximately three kilograms.
Zakaat al-fitr must be given on behalf of all Muslims, young and old,
male and female, free andslave. With regard to a foetus, it is not
obligatory to give it on his behalf according to scholarly consensus,
but it is mustahabb, because 'Uthmaan (may Allaah be pleased with him)
did that.
It is also obligatory to give it before the Eid prayer, and it is not
permissible to delay it until after the Eid prayer. There is nothing
wrong with giving it one or two days before the Eid. Henceit is known
that the earliest time when it may be given, according to themore
correct of the two scholarly views, is the night of the 28th of
Ramadaan, because the month may be twenty-nine or thirty days. The
companions of the Messenger of Allaah (peace and blessings of Allaah
be upon him) used to give it one or two days before Eid.
Those to whom it must begiven are the poor and needy. It was proven
that Ibn 'Abbaas (may Allaah be pleased with him) said:The Messenger
of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat
al-fitr as a purification for the fasting person from idle and obscene
speech, and to feed the poor. Whoevergives it before the prayer, it is
zakaat al-fitr, and whoever gives it after the prayer, it is ordinary
charity. This was narrated by Abu Dawood and classed as hasan by
al-Albaani in Saheeh Abi Dawood.
It is not permissible to pay the value in money, according to the
majority of scholars; this view has the stronger evidence. Rather it
must be given inthe form of food, as the Prophet (peace and blessings
of Allaah be upon him) and his companions (may Allaah be pleased with
them) did. This is also the view of the majority of the ummah. We ask
Allaah to help us and all the Muslims to understand Hisreligion
properly and adhere to it steadfastly, and to guide us, for He is the
Most Generous, Most Kind.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 14/200.
This is the estimation of Shaykh Ibn Baaz (may Allaah have mercy on
him), who reckoned the weight of zakaat al-fitr as being approximately
three kilograms.
This was also the estimateof the scholars of the Standing Committee (9/371).
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) estimated it in
grams as being 2100 grams, as it says in Fataawa al-Zakaah, p.
274-276.
This discrepancy occurred because a saa' is a measure of volume, not weight.
The scholars worked it out by weight so that it would be easier to
work out. It is well known that the weight of grains varies; some are
light and some are heavy, and some are in between. In fact the weight
of a saa' of the same kind of grain may vary, and new may weigh more
than old. Hence if people err on the side of caution and give more,
that will be better.
See al-Mughni, 4/168, where it mentions something similar about
working out the nisaab ofcrops by weight.
And Allaah knows best.

A woman if she is wealthy by her own and parental means, and If herhusband is in debts and earning quite less, can shegive zakat to her husband?

Question
A woman if she is wealthy by her own and parental means, and If
herhusband is in debts and earning quite less, can shegive zakat to
her husband?

Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
According to Hanafi school of thought, a woman cannot give Zak ā t to
her husband.

And Allah Ta'ala Knows Best

Is it permissible for an imam to take money to lead Salah?

Question
Assalmualaikum,
I have a question/doubt, that did our salah is accepted by ALLAH if we
offer salah behind an imam who is taking money for being imam,
actually most imams do this, if the imam is not paid any money and is
asked to offer salah for free almost every imam would leave the job.
Please answer me if is it ok or if it is not permitted in Islam, with
reference toQuran & Hadeeth.
Answer:
In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu 'alaykum wa-rahmatullāhi wa-barakātuh.
The ruling issued by the earlier jurists wasthe impermissibility of
taking a wage for leading salah . This ruling was given on the basis
that the imam would get a grant from the bait al-maal for their
necessities.
However, in these times wherein a bait al-maal does not existthe imam
does not have any source to provide for his necessities, therefore the
later jurists permit receiving a wage for leading salah . If the imams
were to focus on earning rather than teaching or leading salah , it
would have a detrimental effect.
Thus, it is permissiblefor an imam to take a wage for leading salah .

And Allah Ta'āla Knows Best

Smoking is haraam and invalidates the fast

Some people say that fasting is not invalidated by smoking; because it
is not food or drink. What is your opinion about this?.
Praise be to Allaah.
I think that this is a view for which there is no basis. Rather
smoking is a kind of drinking; in Arabic they say that one "drinks"a
cigarette. Moreover, there is no doubt that it reaches the stomach and
the inside of the body, and everything that reaches the stomach and
the inside of the body invalidates the fast, whether it is beneficial
or harmful, even if a person were to swallow a bead from the masbahah,
or a piece of iron, or anything else, it invalidates the fast.So it is
not essential that the thing that invalidates the fast, or that is
eaten or drunk, should be nourishing or beneficial. Everything that
reaches the stomach is regarded as food or drink. They believe –
indeed they know – that this is a kind of drink, and if anyone says
this then he is being arrogant.
Moreover, I think that the month of Ramadaan is an opportunity for the
one who is sincerely resolved and wants to give up this foul, harmful
habit of smoking. I think that it is an opportunity because he is
going to abstain from it throughout the day in Ramadaan, and at night
he can distract himself from it by means of the food and drink
thatAllaah has permitted to him, and by frequenting the mosques and
attending gatherings of righteous people, and he can keep away from
thosewho have this habit. If he abstains from it throughout the month,
then that will be a great help to him in giving it upfor the rest of
his life. This is an opportunity which smokers should not miss. End
quote.
Majmoo' Fataawa Ibn 'Uthaymeen, Fataawa al-Siyaam

She put a face mask made of honey on her face and some of it got into her mouth when she was fasting

Is it permissible to put a face mask made of honey on the face? Please
note that it does not require more than a teaspoon of honey. I put
this mask on my face in Ramadaan on the basis of a fatwa that I read
which said that it is permissible to put any kind of cream on the skin
or any product so long as it is not swallowed. Some of the honey
entered my mouth and I tasted its sweetness but I did not swallow it.
Did that break my fast?.
Praise be to Allaah.
Firstly:
There is nothing wrong with using honey on the face to remove
freckles, soften the skin and so on, so long as there is no
extravagance involved.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Some
of my friends use eggs, honey and milk to treat freckles on the face.
Is it permissible for them to do that?
He replied: It is well known that these things are foods that Allaah
has created to nourish the body. If a person needs touse them for any
other purpose that is not impure, such as a remedy,then there is
nothing wrong with that, because Allaah says (interpretationof the
meaning): "He it is Who created for you all that is on earth"
[al-Baqarah 2:29]. The word lakum (for you) includes all beneficial
uses, so long as there is nothing to indicate that it is haraam.
With regard to using it forcosmetic purposes, there are other
materials which may be used for that purpose instead of this, soit is
better to use those. It should be noted that there is nothing wrong
with beautification, ratherAllaah is Beautiful and loves beauty. But
being soextravagant about it so that it becomes a person'smain concern
and he thinks about nothing else,and neglects a lot of his spiritual
and worldly interests for that, is not appropriate, because it comes
under the heading of extravagance, and Allaah does not love
extravagance. End quote from Fataawa al-Mar'ah, compiled by Muhammad
al-Musnad (p. 238).
Secondly:
If the honey entered your mouth and you tasted it without swallowing,
that does not affect your fast. It is permissible for the fasting
person to taste food if need be, then spit it out without swallowing.

And Allaah knows best.

Does not wearing hijab invalidate the fast?

I am a girl who does not wear hijab. Does that mean that my fasting in
Ramadaan is invalid?.
Praise be to Allaah.
The believing woman is enjoined to wear hijab. We have discussed hijab
on this site in the answer to more than one question, and these
answers tackle the matterfrom different angles. Some of them focus on
the ruling on hijab and point out that it is obligatory, as in the
answer to question no. 21536 . Some quote the definitive evidence for
hijab being obligatory, such as the answer to question no. 13998 and
11774 . Some describe theshar'i hijab, such as the answer to question
no. 6991 . Other answers speak of the importance of hijab in the life
of the believing woman.
Secondly:
If a woman does not wearhijab, then she is disobeying her Lord
thereby, but her fast is still valid, because sins, including not
wearing hijab, do not invalidate the fast, but they detract from its
reward, and may cause it to be lost altogether.
What we urge you to do is wear hijab as well as fast, because the aim
of fasting is not merely to give up food and drink, rather the aim is
to fast orabstain from haraam things. Hence the Prophet (peace and
blessings of Allaah be upon him) said: "Fasting is not just
(abstention) from food and drink, rather fasting is(abstention) from
idle andobscene talk." Narrated byal-Haakim and classed as saheeh by
al-Albaani in Saheeh al-Jaami' (5376).
Idle speech refers to that in which there is no benefit.
So let your fasting motivate you to obey Allaah and keep away from
that which He has forbidden.
We ask Allaah to help youto do that which He loves and which pleases Him.
And Allaah knows best.

by hitting or shouting at students?

I work as a teacher and sometimes I have to hit orshout at the
students, because all the teachers do that. I have tried to make
myself not do that, but it happened today. Is the fast invalidated by
hitting and shouting and getting angry? Do you advise me to give up
this profession because of what it leads to of lack of psychological
instability, and it is affecting my worship of Allah because Ifeel
guilty after hitting or shouting? Please note that I would do that
wereit not for my mother who may be upset if I give it up.
Praise be to Allaah.
Firstly:
Hitting and shouting are not things that break the fast, even if it is
done by way of aggression, so how about if the hitting and shouting
are done forthe purpose of discipline, teaching and directing?
Undoubtedly in that case it is clear that they do not break the fast.
Please see the answer to question number 106473 .
Secondly:
We advise you to remain in this job -- teaching -- because it is one
of the noblest and most important kinds of work, and it is essential
to pay attention to knowledge and teaching, and to make sacrifices for
the sake of reviving our schools and universities and taking them to
the highest levels and most sublime of goals. Try to overcome every
problem you face in your work with wisdom and deliberation, and
consult former teachers who haveexperience.
We ask Allah to guide andhelp us and you in this world and to grant us
success in the Hereafter.
And Allah knows best.

Vaccinations against meningitis do not invalidate the fast

Does a vaccination againstmeningitis invalidate the fast?.
Vaccinations against meningitis do not invalidate the fast. There is
nothing wrong with that, but if it is possible togive the injection at
night,that is more on the safe side. And Allaah is the Source of
strength. May Allaah send blessings and peace upon our Prophet
Muhammad and upon his family and companions.
Standing Committee for Academic Research and Issuing Fatwas,

Where to pay zakaat al-fitr

I am a young man living in Kuwait, but I have taken my daughter to
America for medical treatment and I fasted Ramadaan in America. Do I
have to pay zakaat al-fitrin America or can I delegate my family in
Kuwait to pay it on my behalf? What is the ruling on paying zakaat
al-fitr in cash? Please note that in America they pay it in cash
instead of giving staple food.
Praise be to Allaah.
The scholars (may Allaah be pleased with them) stated that zakaat
al-fitr isconnected to numbers of people, not money, and it is to be
paid in the place where a person is on the night before Eid.
Ibn Qudaamah said in al-Mughni (4/134):
As for zakaat al-fitr, it is tobe paid in the land where the person
from whom it is due is present, whether his wealth is there or not.
End quote.
As for paying zakaat al-fitrin cash, we have explained in the answer
to question no. 22888 that it must be given in the form of food, and
thatpaying it in cash is not acceptable.
So you must try to give it in the form of food. If the poor person
refuses the food and asks for cash, then there is nothing wrong with
your giving it as cash in that case, because of need or necessity.
And Allaah knows best.

There is nothing wrong with treating non-Muslims kindly if they are not fighting us

I am a woman who worksand I want to know whether it is permissible for
me to give water or food to non-Muslims? There is a Jewish boy at my
workplace and when Igo out or go to get water,he asks me to bring him
some water too. Is it permissible for me to do that?
Praise be to Allah.
There is nothing wrong with showing kindness to non-Muslims, so long
as they are not known to be hostile towards Muslims or to be helping
our enemies against us. Allah, may He be exalted, says (interpretation
of the meaning):
"Allah does not forbid youto deal justly and kindly with those who
fought not against you on account of religion and did not drive you
out of your homes. Verily, Allah loves those who deal withequity.
It is only as regards those who fought against you on account of
religion, and have driven you out of your homes, and helped to drive
you out, that Allah forbids you to befriend them. And whosoever will
befriend them, then such are the Zalimoon (wrong-doers those who
disobey Allah)."
[al-Mumtahanah 60:8-9].
Ibn Katheer (may Allah have mercy on him) said:
That is, He does not forbidyou to treat kindly those disbelievers who
are not fighting you because of your religion, such as the women and
the weak among them.
"deal justly" means to treat them kindly
"and kindly" means fairly.
"Verily, Allah loves those who deal with equity". End quote.
Tafseer Ibn Katheer, 4/446
Shaykh Ibn 'Uthaymeen said in his commentary onSoorat al-Baqarah (2/294):
With regard to non-Muslims, there is nothing wrong with treating them
kindly on condition that they are not among those who arefighting us
because of ourreligion or seeking to drive us from our homes, because
Allah, may He be exalted, says (interpretation of the meaning):
"Allah does not forbid youto deal justly and kindly with those who
fought not against you on account of religion and did not drive you
out of your homes. Verily, Allah loves those who deal withequity."
[al-Mumtahanah 60:8].
The Muslim will be rewarded for treating these people kindly.
Allah,may He be exalted, statedthat one of the attributes of the
righteous, who are the people of Paradise, is (interpretation of the
meaning):
"And they give food, in spite of their love for it (orfor the love of
Him), to Miskin (poor), the orphan, and the captive"
[al-Insaan 76:8]
– and the captive cannot be anything other than a non-Muslim.
Qataadah (may Allah havemercy on him) said:
"And they give food, in spite of their love for it (orfor the love of
Him), to Miskin (poor), the orphan, and the captive"
[al-Insaan 76:8]
– Allah has enjoined kind treatment of captives, and the
captives at that time would have been mushrikeen (polytheists).
See: Tafseer at-Tabari, 10/8364
An-Nawawi (may Allah have mercy on him) said in al-Majmoo' (6/237):
If you give charity to an evildoer or to a non-Muslim such as a Jew,a
Christian or a Magian, that is permissible and there will be reward
for that in general terms. The author of al-Bayaan said: as-Saymari
said: The sameapplies with regard to a non-Muslim who is in a state of
war with the Muslims. The evidence for that is the verse in which
Allah, may He be exalted, says (interpretation of themeaning): "And
they give food, in spite of their love for it (or for the love of
Him), to Miskin (poor), the orphan, and the captive" [al-Insaan 76:8],
and it is well known that the captive would be a non-Muslim who was in
a state of war with the Muslims. End quote.
And Allah knows best.

Happy INDIPENDENCE DAY!

The father said: I give my daughter in marriage to So and so, in front of Muslim witnesses, then he changed his mind and recanted his words

A father says that he giveshis daughter in marriage to X in front of
Muslim witnesses, including two males, and gives them permission to
inform friends and family relatives about it. After everybody has been
informed and the boy has given the mehr to the girl,the father changes
his mind.
Is it permissible for the father to stop them from starting to live
together? Are they considered to be married or not?
Praise be to Allah.
The marriage contract is completed with the proposal and acceptance.
The proposal is when the wife's guardian says, "I give So and so to
you in marriage." The acceptanceis when the groom says, "I accept" or
"I accept marriage to So and so." It is not essential for it to bein
these exact words; rather the marriage contract is completed by
whatever phrases indicatemarriage.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) said: The basic
principle is that all contracts are completed by means of whatever
signifies them according to custom, whether it is inthe words
mentioned or otherwise, in the case of the marriage contract andother
contracts. This is thecorrect opinion and it is the view favoured by
Shaykh al-Islam Ibn Taymiyah (may Allah havemercy on him).
End quote from ash-Sharhal-Mumti', 12/40
And he (may Allah have mercy on him) said: Some of the scholars
stipulated specific phrases in some contracts and said that they must
be used, as in the marriage contract for example, where they said that
it is essential (for the guardian) to say: "I give to you in
marriage…", andfor (the groom) to say, "I accept."
Other scholars say that all contracts are completed by means of
whatever phrases signify them according to custom. This view is the
one that is correct, and this is the view favoured by Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy onhim), because transactionsare not
acts of worship in which one should adhere strictly to what has been
narrated; rather they are transactions between people. So whatever
people regard as a sale is a sale, whatever they regard as a pledge
(or mortgage) is a pledge (or mortgage), whatever theyregard as a waqf
(endowment) is a waqf, and whatever they regardas marriage is
marriage.
The correct opinion is thatthere is no specific format for any
contract; rather the contract is completed by means of that which
signifies it, and no one can prove that there is any difference
between sale transactions and other types of transactions. If they
say, for example, that Allah mentioned marriage by using the word
nikaah, we say: likewise, He mentioned sales by using the word bay';
are you saying that it is essential to say, "Bi'tu (I have sold)"?
They will say that this is not essential, as buying and selling are
done by whatever wording signifies that according to custom, witha
proposal and acceptance(after the proposal).
End quote from ash-Sharhal-Mumti', 8/101
If the father of the girl said: "I have given my daughter in marriage
to So and so," and the husband responded in a way that signified
acceptance, then the proposal and acceptance have taken place.
Moreover, there are essential conditions for marriage which must be
met: there should be consent from both spouses, and the
marriagecontract should be done by the woman's guardian issuing his
proposal in thepresence of two witnesses. If these conditions were
met, thenthe marriage has been done and the guardian does not have the
right toretract it or annul it unlessthere is a reason that makes
annulment permissible, such as annulment due to a physical defect (in
one of the spouses) or annulment for going against the conditions.
Our advice is to refer the matter to a scholar whomyou trust, so that
he can listen to the guardian, andthe husband and wife.
We ask Allah to help and guide us and you.
And Allah knows best.