Dought & clear, - Ruling on wearing shirts with writing on them when praying.

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- Translator:: http://translate.google.com/m/ - ●◄ ►● - > Is
it permissable for us towear shirts which have text on back of it
while praying with the imam.
Praise be to Allaah.
The ruling on wearing clothing on which there are kinds of images,
writing and patterns is subject to further discussion.
Firstly:
If these images are of haraam things, such as pictures of women,
crosses, symbols of nations that are hostile towards Muslims, or
theyare drawings of animatebeings, or images of haraam things such as
alcohol and cigarettes and the like, then it is haraam to wear them in
the first place, and the prohibition on praying in them is even more
emphatic. Because these images are haraam in and of themselves, it is
not permissible to wear garments with them, according to the more
correct of the scholarly opinions.
See the answers to questions no. 10439 and 143709
Secondly:
If these garments do not have any images, but they have some words and
phrases that call to sin, such as the words "Kiss me" or "Follow me",
and so on, or similar words that are used by those who promote
immorality, or words that promote corrupt beliefs, then it is also
haraam to wear them outside of prayer, so wearing it when praying is
even more forbidden. The reason for the prohibition is obvious,
because it involves indecent words and is a visible evil; it is also a
call to evildoing orkufr, and Allah says (interpretation of the
meaning):
"O you who believe! Follow not the footsteps of Shaitân (Satan). And
whosoever follows the footsteps of Shaitân (Satan), then, verily he
commands Al-Fahshâ' [i.e. to commit indecency(illegal sexual
intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do
evil and wicked deeds; and to speak or to do what is forbidden in
Islâm)]"
[al-Noor 24:21].
Thirdly:
If the garments in which one is praying are free of images or haraam
words, but they have decorations or shapes orother words, the ruling
on them depends:
1.
If they are things that catch the eye and one thinks it most likely
that they will distract the worshippers who see them and make them
think too much about them, then it is makroohto pray in these
garments, because it is proven that the Prophet (blessings and peace
of Allah be upon him) forbade anything that will distract one when
praying, as it says in the hadeeth of 'Aa'ishah (may Allah be pleased
with her):
The Prophet (blessings and peace of Allah be upon him) prayed in a
garment that had markings, and he glanced at its markings. When he
finished praying, he said: "Take this garment of mine to Abu Jahm, and
bring me the plain garment of AbuJahm, because it distracted me just
now when I was praying."
The hadeeth was narrated by al-Bukhaari in his Saheeh (373), where he
included it under a chapter heading: If a person prays in a garment
that has markings and looks at its markings. And it was narrated by
Muslim in his Saheeh (556), where Imam al-Nawawi gave it the title:
Chapter: It is makrooh to pray in a garment with markings.
Al-'Allaamah Ibn Daqeeq al-'Eed (may Allah have mercy on him) said:
From this report the fuqaha' deduced that anything that may distract
one from praying of colours, decorations and artifactsis makrooh. The
ruling isgeneral in application because the reason for itis general,
and the reason is distraction during prayer.
End quote from Ihkaam al-Ahkaam, p. 219
Al-Qurtubi (may Allah have mercy on him) said:
In this hadeeth we see that there are some reservations about
everything that could distract one in prayer by looking at it.
End quote from al-Mufhim lima Ashkala min Talkhees Muslim, 2/163
Ibn Qudaamah (may Allah have mercy on him) said:
Everything that may distract the worshipper from his prayer is
makrooh… If the Prophet (blessings and peace of Allah be upon him) –
despite the infallibility and focus in worship that Allah bestowed
upon him – was distracted by that, then it is more likely in the case
of other people.
End quote from al-Mughni, 2/72
Al-Bahooti al-Hanbali (may Allah have mercy on him) said:
It is makrooh to face that which will distract him because it will
keep him from praying properly.
End quote from Kashshaaf al-Qinaa', 1/307
See also the answer to question no. 90097
2.
But if those decorations and words – so long as they are not haraam –
are insignificant and theworshippers will not payattention to them, or
if there are things that people usually have on their clothes in such
a way that they will not distract the one who looks at them, then it
is not makrooh to pray in them because the reasonfor it being makrooh
is not present in this case.
Harb said:
I asked Ishaaq about praying on a cloth – What do you think
aboutpraying on a cloth with green markings and stripes?
He said: It is permissible.
End quote from Fath al-Baari by Ibn Rajab, 2/206
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If we assume that the imam will not be distracted by that because he
is blind or because this is something that he has seen many times, to
the extent that he does not care about it or pay any attention to it,
then we think that there is nothing wrong with himpraying on it.
End quote from Majmoo'Fataawa al-Shaykh Ibn 'Uthaymeen, 12/362
To sum up: if the shirt asked about includes writing that is not
haraam but it attracts attention and distracts the worshippers who
look at it, then it is makrooh to pray in it in that case, otherwise
it is not makrooh.
But if the writing carries haraam meanings, it is not permissible to
wear it at all, whether outside the prayer or when praying.
And Allah knows best.

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Dought & clear, - Praying with tayammum is better than praying with a previous wudoo’ done using water when one isdesperate to relieve oneself.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > I
entered the mosque one day and there was water in my house to do
wudoo' for prayer, but I still had my wudoo'. However the need to
relieve myself was pressing and I could not find any water, and I was
afraid that I would miss the prayer in congregation, so I joined the
prayer.
Praise be to Allaah.
Firstly:
It is makrooh for the worshipper to start praying when he is
suppressing the need to defecate or urinate, because the Prophet
(blessings and peace of Allah be upon him) forbade doing that, because
of what it results in of failing to attain complete focus and
contemplation in prayer.
See the answer to question no. 8603
Secondly:
If the worshipper is suppressing the need to urinate or defecate and
he cannot find any water with which to do wudoo', it is better for him
to relieve himself then do tayammum and pray.
His praying with tayammum whilst having proper presence of mind and
focus is better than praying afterdoing wudoo' with water but without
proper focus, because the heart and essence of the prayer is proper
focus (khushoo'), so it is essential to maintain it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
Which is better: praying with wudoo' whilst suppressing the need to
relieve oneself or to relieve oneself then do tayammum due to lack of
water?
He replied:
Praying with tayammumwithout suppressing the need to relieve oneself
isbetter than praying withwudoo' whilst suppressing the need to
relieve oneself, because praying when suppressing the need to relieve
oneself is makrooh and is not allowed, and there are two opinions
concerning its validity. But praying with tayammum is valid and there
is nothing makrooh in it, accordingto scholarly consensus.
End quote from Majmoo'al-Fataawa, 21/473
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If
someonewere to ask: A man has wudoo' but is suppressing the need to
urinate or pass wind, but if he does so he doesnot have any water
withwhich to do wudoo'. Should we tell him to relieve himself and do
tayammum for prayer, or should we tell him to pray whilst suppressing
the need to urinate or pass wind?
The answer was:
You should tell him to relieve himself and do tayammum; he should not
pray whilst suppressing the need to urinate or pass wind. That is
because praying with tayammum is not makrooh, according to scholarly
consensus, but praying whilst suppressing the need to urinate or pass
wind is not allowed and is makrooh. And some of the scholars regarded
it as haraam and said: Prayer whilst suppressing the need to urinate
or pass wind is not valid, because the Messenger (blessings and peace
of Allah be upon him) said: "There isno prayer in the presence of food
or when suppressing the need to urinate or defecate." End quote from
ash-Sharh al-Mumti', 3/236
So the prayer that you offered is valid, in sha Allah, and you do not
have to repeat it.
And Allah knows best./-
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Dought & clear, - Working as a dance teacher for women.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > What
is your opinion of a place in which only women work, teaching dance to
women, e.g., ballet and other types of dance, as a hobby and not as a
profession? What is the ruling on money earned from this profession
(dance teacher)? Please note that the training will be done to music.
If this income is haraam, what should one do?
Praise be to Allah.
It is not permissible for aMuslim who lives in a Muslim land to doubt
theprohibition of working in places where women dance, 'awrahs are
uncovered and evil acts are committed. The prohibition on such things
is well known in Islam. If such actions are not haraam, then what is
haraam??
Undoubtedly the one who exposes himself to such actions is only
exposing himself to the anger, wrath and punishment of Allah. How can
he dare to commit sins such as these openly in front of people, and
even help topropagate them, teach them and train others in them, when
he knows deep down that this deed is inspired by the Shaytaan and he
is aware of the abhorrent nature of some Western practices which
involve nakedness and promiscuity. Allah, may He be glorified and
exalted, may give respiteto the evildoers but never lets them off, and
He has prepared a severe punishment for those who propagate immorality
and corruption in the land.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
"Did you (O Muhammad (Peace be upon him)) not see (thought) how your
Lord dealt with Ad (people)?
Who were very tall like lofty pillars,
The like of which were not created in the land?
And (with) Thamood (people), who cut (hewed) out rocks in thevalley
(to make dwellings)?
And (with) Firaun (Pharaoh), who had pegs (who used to torture men by
binding them to pegs)?
Who did transgress beyond bounds in the lands (in the disobedience of Allah).
And made therein much mischief.
So your Lord poured on them different kinds of severe torment.
Verily, your Lord is Ever Watchful (over them)."
[al-Fajr 89:6-14].
These matters are very well known in Islam and there is no need to
establish proof concerning them. The one who approves of them or
regards them as permissible is in grave danger; we ask Allah to keep
us and you safe and sound.
As that is the case, the income earned from teaching women how todance
half-naked and from participating in thepromotion of corruptionand sin
in the land is haraam earnings. It is not permissible for him to
consume it or take it or use it; rather he must hasten to repent from
that.
It says in al-Mawsoo'ah al-Fiqhiyyah (23/10-11):
If the dancing is accompanied by something haraam, such as drinking
alcohol, uncovering the 'awrah, and so on, then it is haraam according
to scholarly consensus. There is no difference of opinion among the
fuqaha' that it is not permissible to rent out property for haraam
purposes. As dancing is haraam, it is not permissible to rent out
property for that purposes.
End quote.
Repenting from acquiring wealth that is haraam because of the manner
in which it was acquired is done by giving it up and donating it to
charitable causes. So he should give in charity all of his wealth that
he acquired by haraam means. But there is nothing wrong with him
keeping what was produced from that haraam wealth by means of
permissible trade, or keeping enough to meet his needs until he finds
permissible work from which he can earn a halaal income.

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Islamic Stories, - The reward of patienceis praiseworthy

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Hazrat Abu Hasan Siraaj R.A. says: I was performing tawaaf once while
on Haj; when I sawa very pretty woman, shining in her beauty. I looked
at her and said:"By Allah, this beauty and fine complexion must surely
be because she never experienced any grief or sorrow."
When I said this she overheard me and said:"Sir, it is that what you
think? By Allah, I am bent down under all the sorrows and grief that
have come my way. My heart and mind is filled with so much grief and
all along there has been no one can who share these with me."
I asked: "And how is that, lady?"
She replied: "My husband once slaughtered a goat as a Qurbaani
offering, whileI was breast feeding my infant child. My two young sons
were playingaround me. When I wentto cook the meat, the one son said
to the other: 'Come, let me show you how father slaughtered the goat.'
The other said: 'Well show me.' The first one then made the second
once lie down and cut his throat, as his father had slaughtered the
goat. When he realized what had happened, he ran away into the
mountains; where he was attacked by a wolf and eaten up.
The father went in search for him; searching from place to place until
he died of extreme thirst. In the mean time I was at home frantic with
worrywaiting for news of him.I put down my infant child and went to
the door to inquire about anyone who might have news of my husband.
The child crawled to the fireplace where a pot was boiling. The child
touched it and the boiling pot fell upon the baby, burning it to death
in such a ghastly manner that the child�s meat became separated from
the bones.
When my married daughter heard all this, in the house of her husband,
she fell down of shock. Thus I was left alone to bear all that."
I asked her: "And how, lady; did you manage all these misfortunes with
patience?"
She replied: "Whoever ponders on the difference between patience and
impatience, finds a world of difference between the two. The reward of
patience is praiseworthy; whereas for impatience there is nothing."
Then she recited some lines of poetry before walking away:
Patience did I exercise,
For that was my strongest pillar;
And should impatience have helped me,
Then I would have tried her.
Such patience did I on have that;
Had my trails descended on mountain high,
In broken rocks they would have ended.
Indeed did I control my eyes,
Those tears not fall;
And now within my heart alone,
My tears do roll.
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May Allah (SWT) grant us the ability to be patient! Ameen!
From Fazail e Haj (Virtuesof Haj) by Shaykul HadithMuhammed Zakaria,
originally recorded in Rowdh./-
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