General Dought & clear, - * Is it prescribed to say Bismillah fi awwalihi wa aakhirihi if you did not say Bismillah when be ginning an action?

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Can i say BISMILLAAHI FEE AWWALIHI WA AAKHIRIH in between of task if i didnot say in the beginning? However it was not out of forgetfulness that i missed saying BISMILLAAH in the beginning, but because i was doing another zikar at that time when started thay task, like wearing clothes or shoes or cooking or cleaning etc.
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Praise be to Allah
Firstly:
It was narrated by Abu Dawood (3767), at-Tirmidhi (1858) and Ibn Maajah (3264) from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “When one of you eats, let him mention the name of Allah. If he forgets to mention the name of Allah at the beginning, let him say: In the name of Allah at the beginning and at the end (Bismillahi awwalahu wa aakhirahu).”
Classed as saheeh by al-Albaani inSaheeh Abi Dawood.
According to another version: “Bismillah fi awwalihi wa aakhirihi.”
Ibn Hibbaan (5213) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever forgets to mention Allah the beginning of his meal, let him say when he remembers, ‘Bismillah fi awwalihi wa aakhirihi’, for after that it will be like a new meal and that will cancel out any evil that had already befallen him.
Classed as saheeh by al-Albaani inas-Saheehah(198).
Food and drink all the same in this regard.
Al-Mannaawi (may Allah have mercy on him) said:
Drink is like food.
Fayd al-Qadeer(1/296).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The word ta‘aam (often translated as food) refers to anything that has a taste; it may be drink or it may be food. The evidence that drinks may be called tu‘m or ta‘aam is the verse in which Allah, may He be blessed and exalted, says (interpretation of the meaning):
“So whoever drinks thereof, he is not of me, and whoever tastes it not [wa man lam yat‘amhu], he is of me, except him who takes (thereof) in the hollow of his hand”
[al-Baqarah 2:249].
End quote.
Sharh Riyadh as-Saaliheen(4/187).
The Sunnah was narrated with regard to eating, and drinking comes under the same ruling.
As for actions other than eating and drinking, such as studying, cleaning, cooking, getting dressed and so on, then what appears more likely to be the case – and Allah knows best – is that no analogy can be made with eating and drinking in this regard. Rather if one forgets to mention the name of Allah when starting to do it, then remembers it whilst doing it, then he should mention His name (by saying Bismillah), without adding the words “awwalahu wa aakhirahu (at the beginning and the end of it)”, and he does not have to do anything apart from that.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
If you forget to mention the name of Allah when starting to do wudoo’, then you remember it partway through, you should mention His name, and you do not have to repeat the first part of your wudoo’, because you are excused for having forgotten. End quote.
http://www.bi nbaz.org.sa /fatawa/2205
The scholars of the Standing Committee for Issuing Fatwas said:
It is prescribed to mention the name of Allah (by saying Bismillah) when starting to do wudoo’, but if one forgets, then remembers it during wudoo’, he should mention His name then carry on with his wudoo’. If he does not remember it until after he has finished it, then his wudoo’ is valid and he does not have to repeat it. End quote.
Fataawa al-Lajnah ad-Daa’imah(4/73)
For more information, please see:al-Majmoo‘ Sharh al-Muhadhdhabby an-Nawawi (1/344-345)
And Allah knows best.

*AS'SALAMU ALAIKUM (WR, WB)*
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Tuesday - Dec- - 27 - 2016
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Rabiul Awwal - - 26- -1438
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PUBLISHERM.NajimudeeN. MD,IRI

General Dought & clear, - * The imam always recites inFajr prayer the beginning of Soorat al-Kahf and the end of Soorat al-Jumu ‘ah. What is the ruling on that?

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The imam of our mosque recites in every Fajr prayer the beginning of Soorat al-Kahf and the end of Soorat al-Jumu‘ah. Is that narrated from the Prophet (blessings and peace of Allah be upon him), and if that is not the case, what advice can you give him?
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Praise be to Allah
Firstly:
The practice of the Prophet (blessings and peace of Allah be upon him) in most instances was to make Fajr prayer lengthy, make ‘Isha’ of moderate length, and make Maghrib brief, as an-Nasaa’i (982) narrated from Sulaymaan ibn Yasaar from Abu Hurayrah, who said: I never prayed behind anyone whose prayer most closely resembled that of the Messenger of Allah (blessings and peace of Allah be upon him) than So and so. Sulaymaan said: He used to make the first two rak‘ahs of Zuhr lengthy and make the last two brief; he would make ‘Asr brief; in Maghrib he would recite the short mufassil soorahs; in ‘Isha’ he would recite the medium mufassil soorahs; and in Fajr he would recite the lengthy mufassil soorahs.
Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The lengthy mufassil soorahs are from Qaaf to the beginning of an-Naba’. The medium mufassil soorahs are from an-Naba’ to ad-Duha. The short mufassil soorahs are from ad-Duha to the end of the Qur’an.
End quote fromash-Sharh al-Mumti‘(3/75).
Ibn Battaal (may Allah have mercy on him) said: The scholars are agreed that the longest of the prayers in terms of recitation is Fajr.
End quote fromSharh Saheeh al-Bukhaari(2/385).
Secondly:
The Prophet (blessings and peace of Allah be upon him) did not regularly recite any particular soorahs in Fajr prayer, except on Fridays, when he would reciteAlif-Laam-Meem Tanzeel(Soorat al-Sajdah) andHal ata ‘ala al-insaan(Soorat al-Insaan). Narrated by al-Bukhaari (891) and Muslim (880).
On days other than Friday, sometimes he would recite al-Waaqi‘ah and similar soorahs in Fajr prayer. Narrated by Ahmad (21033); classed as saheeh by al-Albaani inSifat as-Salaah(p. 109).
On one occasion he recited at-Toor. Narrated by al-Bukhaari (1626) and Muslim (1276).
Occasionally he recitedQaaf wa’l-Qur’an il-Majeed(Soorat Qaaf). Narrated by Muslim (458).
On one occasion he recited in Fajr prayerIdha zulzilat(Soorat az-Zalzalah) in both rak‘ahs. Narrated by Abu Dawood (816); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
On one occasion he recited in Fajr prayer whilst travellingQul a‘oodhu bi Rabb il-Falaq(Soorat al-Falaq) andQul a‘oodhu bi Rabb in-Naas(Soorat an-Naas). Narrated by Abu Dawood (1462); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
On one occasion he prayed Fajr in Makkah and began reciting Soorat al-Mu’minoon until he came to the verse that mentions Moosaa and Haroon, then he (blessings and peace of Allah be upon him) was overcome by a cough, so he bowed. Narrated by Muslim (455).
On one occasion he led them in praying Fajr and recited Soorat as-Saaffaat. Narrated by Ahmad (4989); classed as saheeh by al-Albaani inSifat as-Salaah(p. 109).
Abu Barzah (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) used to pray Fajr and one of us would be able to recognise the person next to him (because it grew very light), and he would recite between sixty and one hundred verses. Narrated by al-Bukhaari (541) and Muslim (461).
We have not come across any report that says that the Prophet (blessings and peace of Allah be upon him) used to recite in Fajr prayer or any other prayer the beginning of Soorat al-Kahf and the end of Soorat al-Jumu‘ah.
What the imam does of singling out these two soorahs in Fajr prayer appears to be contrary to the Sunnah of the Prophet (blessings and peace of Allah be upon him) and his usual practice in prayer. In fact it appears more likely to be a kind of bid‘ah (innovation). Shaykh Bakr Abu Zayd (may Allah have mercy on him) said: It is an innovation to single anything out without evidence to that effect.
End quote fromBida‘ al-Qiraa’ah(p. 14).
The scholars of the committee were asked:
In Fajr prayer I always recite Soorat al-Inshiraah in the first rak‘ah, because I believe and feel when I recite this particular soorah that I am beginning a new day. Please note that I have memorised a lot of the soorahs of the Holy Qur’an. What is the ruling on singling out a particular soorah – namely Soorat al-Inshiraah – for the first rak‘ah of Fajr prayer?
They replied:
what is prescribed in Fajr prayer is to make the recitation lengthy, and to recite whatever one can of Qur’an after al-Faatihah, without singling out a particular soorah, except in cases where a particular soorah has been mentioned in reports, such as Soorat as-Sajdah and Soorat al-Insaan in Fajr prayer on Fridays, because singling out a soorah without evidence to that effect comes under the heading of innovation.
End quote fromFataawa al-Lajnah ad-Daa’imah(5/340)
What this imam should do is be keen to follow the Sunnah in his prayers and when leading people in prayer. He has not been appointed to this position to lead them in a manner that he likes and prefers; rather what he must do is follow the practice of the Prophet (blessings and peace of Allah be upon him) in his prayer, and he should strive hard to follow his Sunnah and do what is recommended in prayer, as much as the people behind him can cope with.
Fajr prayer is a prayer in which recitation is done out loud, in which people – especially nowadays – need to hear the words of Allah, so varying what is recited is better and is more beneficial to people, brings greater blessing and is more likely to avoid boredom, because by doing that people will hear a lot of Qur’an, especially those who do not read it well or who are distracted from the Qur’an by work and so on.
And Allah knows best.

*AS'SALAMU ALAIKUM (WR, WB)*
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Tuesday - Dec- - 27 - 2016
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Rabiul Awwal - - 26- -1438
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PUBLISHERM.NajimudeeN. MD,IRI

Engagment, Dought & clear, - * Ruling on getting married through matrimonial websites on the internet

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I am a student in a French university, of Algerian origin. I do not have any family in this country and I want to get married. Is it permissible for me to use the internet and the matrimonial websites to get married? Please note that there are Salafi sisters on these websites .
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Praise be to Allaah.
Firstly:
If the matrimonial websites on the internet are controlled by Islamic guidelines, then there is nothing wrong with going to them and making use of them. These guidelines include the following:
1 – They should not show pictures of the women, because looking at the woman to whom one is proposing is only allowed for the suitor once he has resolved to marry her, and it is not permissible for anyone else to look at her, and it is not permissible to enable anyone to do that.
2 – The website should not give detailed descriptions of the woman so that it is as if one can see her, because the Prophet (peace and blessings of Allaah be upon him) said: “No woman should describe another woman to her husband so that it is as if he is looking at her.” Narrated by al-Bukhaari (5240).
3 – It should not allow any correspondence between the two sexes, because of the evils that result from that, including the participation of mischief-makers both male and female whose intention is to do evil or have fun. Rather the administrators of the site should first check on the identity of the suitor, then put him in touch with the guardian (wali) of the woman.
Secondly:
You should seek the help of your family and friends, and those who are in charge of Islamic centres, in looking for a righteous wife, in your homeland or in the place where you are staying. This is easy, praise be to Allaah, and it is safer and better than doing that via the internet.
Thirdly:
In order for the marriage to be valid, it is essential to have the consent of the woman’s guardian (wali), because the Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage except with a wali.” Narrated by Abu Dawood (2085), al-Tirmidhi (1101) and Ibn Maajah (1881) from the hadeeth of Abu Moosa al-Ash’ari; classed as saheeh by al-Albaani inSaheeh al-Tirmidhi.
And he (peace and blessings of Allaah be upon him) said: “There is no marriage except with a wali and two witnesses of good character.” Narrated by al-Bayhaqi from ‘Imraan and ‘Aa’ishah; classed as saheeh by al-Albaani inSaheeh al-Jaami’, no. 7557.
And he (peace and blessings of Allaah be upon him) said: “Any woman who gets married without the permission of her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid. If he has consummated the marriage with her then she is entitled to the mahr because of the intimacy that he has had with her, and if there is a dispute, then the ruler is the guardian of the one who has no guardian.” Narrated by Ahmad (24417), Abu Dawood (2083) and al-Tirmidhi (1102); classed as saheeh by al-Albaani inSaheeh al-Jaami’no. 2709.
We have drawn attention to this because it may be thought that if a young man gets to know a young woman over the internet and she accepts him, this is regarded as a marriage.
We ask Allaah to help you and guide you.
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI