Dought & clear, - Announcing wedding invitations in the mosque.

In our country, wedding invitations involve inviting everyone in our
village and in the neighbouring village, bygoing house-to-house
toinvite people. If someone is not invited from his house (by a
personal visit), he does not regard that as an invitation. The village
has expanded a great deal, as has the neighbouring village, and people
are living on the outskirts and on the mountaintops, which has made it
very difficultto invite each person from his house, and that has
caused the people a great deal of hardship. The people have agreed to
announce the wedding invitation in the mosque. Is this permissible or
haraam?
Praise be to Allah.
Firstly:
The mosques should be free of announcements that have to do with
worldly matters, which include telling people about a wedding feast or
inviting them to it, because the mosques were not built for that;
rather they were built toestablish worship, teach knowledge, and
spread goodness. Muslim narrated in his Saheeh (568) that Abu Hurayrah
(may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "Whoever hears a man
making a lost property announcement in the mosque, let him say:
MayAllaah not restore it to you, for the mosques were not built for
this purpose."
In Saheeh Muslim (569) itis also narrated from Sulaymaan ibn Buraydah,
from his father, that a man made a lost property announcement in the
mosque, saying: Who has found the red camel? The Prophet (blessings
and peace of Allah be upon him) said: "May you not find it. The
mosques were only built for that for which they were built."
But it is permissible to make announcements concerning worldly matters
outside the mosque, even if that is by posting a flyer on the outside
wall.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: Whatis
the ruling on putting some announcements in the mosque, such as
announcing a trip for Hajj or 'Umrah, or announcing some lectures or
classes?
He (may Allah have mercy on him) replied: Ifthe announcement has to do
with acts of worship, there is nothing wrong with that, because acts
of worship are means of drawing closer to Allah, and the mosques were
built for the worship of Allah, may He be glorified and exalted.
But if it has to do with worldly matters, then it is not permissible.
But they may be announced on the outside walls of the mosque. Trips
for Hajj come under the heading of worldly matters, so we do not think
that they should be announced inside themosque.
Circles of dhikr, such as lessons and classes, are purely good, so
there is nothing wrong with announcing them inside the mosque, because
they are good.
End quote from Sharh Manzoomah al-Qawaa'idal-Fiqhiyyah, p. 52
He (may Allah have mercy on him) also said: It is not permissible to
put up posters for Hajj and 'Umrah inside the mosque, because
usuallythese trips are organisedwith the aim of financialgain, so they
come under the heading of trade or business. But instead of being
inside the mosque, they may beput up at the door of themosque on the
outside.
End quote from Liqaa'aat al-Baab al-Maftooh, no. 151, question no. 10
Shaykh Ibn Baaz (may Allah have mercy on him) said concerning lost
property announcements: As for writing them on a piece of paper, if it
is put up on the outside wall of the mosque, there is nothing wrong
with it.
End quote from Fataawa ash-Shaykh Ibn Baaz, 30/9
Based on that, you can write the wedding invitation on a piece of
paper that is put up on the outside wall of the mosque, or you could
distribute the invitation to the worshippers outside the mosque.
However, we think that it is possible to overcome this difficulty by
making phone calls orsending text messages and the like. With the
expansion of the village that you mention, it does not seem that the
one giving the invitationwants to invite all the people. Rather
whoever he wants to invite and cannot contact him in person, he can
contact him by phone or send him a message and the like.
Thirdly:
The majority of fuqaha' are of the view that it is mustahabb or
encouraged to do the marriage contract in the mosque. They quote as
evidence for that the hadeeth. "Announce thismarriage, do it (the
marriage contract) in the mosque and beat thedaffs (hand drums) for
it." Narrated by at-Tirmidhi, 1089. But this hadeeth is da'eef (weak),
as stated by al-Albaani in Da'eef at-Tirmidhi. However he classed as
hasan the phrase "Announce this marriage", as stated in Aadaab
az-Zafaaf, p. 111
See also the answer to question no. 87898
It is not permissible to believe that doing the marriage in the mosque
is Sunnah, because thereis no proven evidence tothat effect. However,
it issomething permissible, so if they do the marriage contract in the
mosque then move to the place where the waleemah (wedding feast) is
being given, they will have made the announcement of the wedding.
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Dought & clear, - Does carrying a child on whom there is some najaasah (impurity) render the prayer and wudoo’ invalid?.

Does carrying a child on whom there is some najaasah whilst praying
render the prayer and wudoo' invalid?
Praise be to Allah.
Firstly:
One of the conditions of prayer being valid is avoidance of najaasah
on one's body and garment and in the place where one is praying. If a
person prays when there is some najaasah on his clothes or body, or
carries a child who has some najaasah on him, or carries a bottle in
which there is some najaasah, his prayer is rendered invalid according
to the majority of scholars, but his wudoo' is not rendered invalid.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/403):
If the worshipper carries a sealed bottle in which there is some
najaasah, his prayer is not valid, because he is carrying an impurity
that could not be overlooked, so it is similar to the case if the
najaasah was on his body or clothes.
End quote.
See: al-Mawsoo'ah al-Fiqhiyyah, 40/99; al-Majmoo', 3/157; Kashshaaf
al-Qinaa', 1/289
Secondly:
Nullification of the prayer only occurs if the worshipper carries the
child knowing that thereis some najaasah on him.If he did not know, or
heknew that there was some najaasah on him, but when he picked him up
he had forgotten about it, then his prayer is still valid.
An-Nawawi (may Allah have mercy on him) said in al-Majmoo', 3/163:
With regard to scholarly opinions on one who prays with some najaasah
on him that he forgot about or was unaware of, the more correct view
according to our madhhab is that he has to repeat the prayer. This is
the view of Abu Qilaabah and Ahmad. However the majority of scholars
say that he does not have to repeat it. Ibn al-Mundhir narrated that
from Ibn 'Umar, Ibn al-Musayyab, Tawoos, 'Ata', Saalim ibn'Abdullah,
Mujaahid, ash-Sha'bi, an-Nakha'i, az-Zuhri, Yahya al-Ansaari,
al-Awzaa'i, Ishaaq and Abu Thawr. Ibn al-Mundhir said: This is also my
opinion. It is also the view of Rabee'ah and Maalik. The evidence for
it is strong and it is the favoured view. End quote.
Al-Mirdaawi said in al-Insaaf, 1/486
The words "If he realised(after finishing the prayer) that it was
present whilst he was praying, but he was unaware of it or forgot it,
then there are two opinions.
One opinion says that hisprayer is valid. This is thecorrect view
according to the majority of later scholars and was the view favoured
by the author [i.e., Ibn Qudaamah]… and Shaykh Taqiy ad-Deen [i.e.,
Ibn Taymiyah]
The second opinion says that his prayer is not valid and he has to
repeat it. And this is what we think is the correct view. End quote.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If (a person) prays with some impurity on his body, i.e., some
najaasahgot on him and he did not wash it off, or there is some
impurity on his garment or in the place where he is praying, then his
prayer is not valid according to the majority of scholars. But if he
was not aware of this najaasah, or he was aware of it but then he
forgot to wash it off until he had completed his prayer, then his
prayer is valid and he does not have to repeat it. The evidence for
that is that the Prophet (blessings and peace of Allah be upon him)
led his Companions in prayer one day and tookhis shoes off (whilst
praying), and the peopletook their shoes off. When the Prophet
(blessings and peace of Allah be upon him) had finished the prayer, he
asked them why they had taken their shoes offand they said: We saw you
take off your shoes so we took off our shoes. He said: "Jibreel came
to me and told me that there was some impurity on them." If theprayer
was to be deemed invalid because of the najaasah when hewas unaware of
it, then the Prophet (blessings and peace of Allah be upon him) would
have started the prayer all over again.
So avoiding impurities on the body and clothes and in the place where
one prays is one of the conditions of prayer being valid. But if a
person did not avoid impurity because he wasunaware of it or becausehe
forgot, then his prayer is still valid whether he knew about it before
he prayed then forgot to wash it off, or he did not find out about it
until after he had prayed.
If you were to say: What is the difference between this and one who
prays without wudoo' because he forgot or was unaware (of the ruling),
as the one who prays without wudoo' because he forgot or was unaware
(of the ruling) was instructed to repeat it, but the one who prays
with some impurity because he forgot or was unaware (of it) is not
instructed to repeat it?
Our answer is: The difference between them is that wudoo' or ghusl
come under the heading of doing something that is enjoined, whereas
avoiding impurity (najaasah) comes under the heading of refraining
from something that is prohibited. Failing to do something that is
enjoined cannot be excused on the grounds of ignorance or forgetting,
unlike doing something that is prohibited.

And Allah knows best.

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Signs of Allah in Butterflies

When you see a butterflysurely you will be filled with admiration for
suchan aesthetic display, a symmetry that is withoutthe slightest
flaw, the dazzling colors and patterns. Now think of a piece of cloth.
Assume that it is a very beautiful piece of cloth of good quality that
has been woven with the inspiration of these butterflies' patterns.
What would you think if you saw such a piece of cloth in a
shop-window?Probably, the existence of an artist, who has drawn the
patterns of this cloth, taking the wings of a butterfly as an
inspiration while drawing them, springs into your mind, and you
appreciate his artistry. Inthis situation, you should also appreciate
this fact: the artistry you admire doesn't belong to the person who
draws the cloth pattern, taking butterflies as his example, but to
Allah, Who is the originator of the patterns and colors of butterfly
wings. The colorful wings of butterflies with their wonderfully varied
patterns are magnificentmanifestations of Allah's artistry in color.
Just as a pattern on a piece of cloth does not come intobeing by
chance, so is the color and pattern symmetry in the wings so perfect
that they could not have come into being coincidentally.
Moreover, the splendid wings are not the only striking features of
butterflies. The body design of butterflies is also perfect in every
respect. The butterflies take in nourishment by sucking up nectar from
flowers. Most butterflies have a long organ calleda proboscis which
they use to reach a liquid thatis at some depth. A proboscis is a long
tongue used to drink water or to suck up nectar from flowers. The
butterfly rolls up its long tongue inwards when it isn't using it.
This tonguecan be three times the length of a butterfly's body when
unrolled.
Like other insects, the butterflies also have a skeleton that covers
the outer surface of their bodies. This outer or exoskeleton is
composedof hard plates connectedby soft tissue, looking like some sort
of armor. The hard material is called "chitin." The formation of this
layer comes about through a very interesting process. As is commonly
known, caterpillars pass througha rather complex processcalled
metamorphosis. The caterpillar first becomes a pupa and then turns
into a butterfly. Throughout this process of metamorphosis, slight
changes occur in the wings, antennae, legs and other body parts. Also,
the cells in differentkey areas such as the flight muscles and
wingsre-organize themselves through every phase of metamorphosis.
Furthermore, along withthese changes, almost allsystems in the body
-the digestive system, excretory system, respiratory system etc.- go
through a process of immense change.
This diversity in design that butterflies have, as much as their
wings, belongs to Allah, the All-Powerful. Allah is the One Who
bestows every creature with the characteristics it needs. - -
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Signs of Allah, - Signs of Allah in Our Tongues

Have you ever wonderedabout your tongue? It is one of the wonderful
creations of Allah. Allah Ta'ala gave each of us one tongue. But this
onetongue is able to taste thousands of different types of food and
drinks.If our taste buds on the tongue were to become inactive, we
would not know the difference between an orange or a stone.
Moreover, like finger print, everyone has a different tongue print.
Relative to its size, tongue is also the strongest muscle in the human
body. And it is the only muscle which is connected to only one side.
The tongue is so strong that it can create a pressure on the roof
ofthe mouth equivalent to the weight of two double decker busses!
The strongest muscle of our body, the tongue, has been created by
Allah for us to glorify Him. Trully, with the helpof this tongue, we
are able to recite the Glorious Quran and talk about Allah's
Greatness. Let us not spoil the tongue by backbiting, slandering and
lying.

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