Why does Islam not tell us to eat less red meat?

I would like to ask in the quran all meat except for pork is halal but doctors say that red meat is full of cholesterol and that it can lead to heart attacks and blockages in the veins so my question is if this food is dangerous to eat then why is it not in the quran that you should try to limit the amount that you eat.

Praise be to Allaah.

It should noted first of all that the Qur’aan’ is a book of guidance and law-giving, it is not a book of medicine or astronomy, so that some people want it to mention everything that has to do with medicine, astronomy, plants or animals. 

Allaah says (interpretation of the meaning): 

“(This is) a Book which We have revealed unto you (O Muhammad صلى الله عليه وسلم) in order that you might lead mankind out of darkness (of disbelief and polytheism) into light (of belief in the Oneness of Allaah and Islâmic Monotheism) by their Lord’s Leave to the path of the All‑Mighty, the Owner of all praise”

[Ibraaheem 14:1] 

“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His Orders), that you may receive mercy”

[al-An’aam 6:155] 

With regard to food, the Qur’aan forbids some foods and mentions them in detail, and some others are mentioned in the Sunnah of the Prophet (peace and blessings of Allaah be upon him).  

The Qur’aan mentions some general principles that have to do with food, then all of that is explained in detail in the Sunnah of the Prophet (peace and blessings of Allaah be upon him). 

Some of the issues that are discussed in detail in the Qur’aan are the following. Allaah says (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, or on which Allaah’s Name has not been mentioned while slaughtering). But whosoever is forced by necessity without wilful disobedience, nor transgressing due limits; (for him) certainly, your Lord is Oft‑Forgiving, Most Merciful’”

[al-An’aam 6:145]  

“Forbidden to you (for food) are: Al‑Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine, and that on which Allaah’s Name has not been mentioned while slaughtering (that which has been slaughtered as a sacrifice for others than Allaah, or has been slaughtered for idols) and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) ‑ and that which is sacrificed (slaughtered) on An‑Nusub (stone‑altars). (Forbidden) also is to use arrows seeking luck or decision; (all) that is Fisqun (disobedience of Allaah and sin)”

[al-Maa’idah 5:3] 

With regard to some principles, Allaah says (interpretation of the meaning): 

“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al‑Musrifoon (those who waste by extravagance)”

[al-A’raaf 7:31] 

This prohibition on extravagance in eating and drinking is general in meaning and does not apply to any particular type of food or drink. 

This general prohibition on extravagance is more far-reaching than simply forbidding extravagance in eating red meat or anything else, because this general meaning applies to many things. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/213): 

Allaah guided His slaves to consume that which is enough to support the body of food and drink, and told them that it should be to the extent that will benefit the body in terms of quantity and quality. If it goes beyond that then it is extravagance, and both of them pose an obstacle to health and cause sickness; I mean not eating and drinking, or being extravagant in them. Preservation of health is included in these two words. End quote. 

Allaah says, describing the Prophet Muhammad (peace and blessings of Allaah be upon him) (interpretation of the meaning): 

“he allows them as lawful At‑Tayyibaat (i.e. all good and lawful as regards things, deeds, beliefs, persons and foods), and prohibits them as unlawful Al‑Khabaa’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods)”

[al-A’raaf 7:157] 

And He says (interpretation of the meaning): 

“They ask you (O Muhammad صلى الله عليه وسلم) what is lawful for them (as food ). Say: “Lawful unto you are At‑Tayyibaat [all kinds of Halaal (lawful‑good) foods which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]”

[al-Maa’idah 5:4] 

So everything that is good is permissible, and everything that is bad is haraam. 

With regard to the Sunnah, the Prophet (peace and blessings of Allaah be upon him) forbade the eating of every animal that has fangs and every bird that has talons, and he forbade eating the meat of domesticated donkeys, etc. 

The Prophet (peace and blessings of Allaah be upon him) also explained how the believer should be with regard to food and drink, as he said: “The human being does not fill any vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls, to keep him going. If he must do that (fill his stomach), then let him fill one third with food, one third with drink and one third with air.”

Narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And the Prophet (peace and blessings of Allaah be upon him) forbade every harmful thing, whether that is food, drink or anything else. He said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Maajah (2340) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (896). 

The food may be halaal in principle, but because of extravagance in eating it that leads to harm, it may be haraam. This does not apply only to meat; everything that will cause harm to a person if eaten is haraam, even dates. 

The scholars also stated that it is haraam to eat anything that causes harm. 

See: al-Majmoo’, 9/39. 

If it is proven that a certain food is harmful then it is haraam to eat it, but it should be noted that harmful foods may vary from one person or country to another, so it is not permissible to say that it is haraam in general terms, rather it is haraam only for the one who will be harmed by it, if he eats the amount that will harm him.

Is it permissible for him to feed wheat to his livestock?

There is a person who wants to start raising livestock but he needs to put wheat in the animal feed so that they will produce milk and some other things. Is that permissible?.

Praise be to Allaah.

There is no reason in sharee’ah why he should not feed wheat to livestock. The basic principle concerning food is that it is permissible unless there is evidence to the contrary, as is stated in the principles of fiqh that are well known to the scholars. 

This is as far as the principle is concerned. But if there is some harm that will result from feeding wheat to the livestock, such as if people are in need of this wheat as one of their basic needs, and there is no surplus of wheat to feed the livestock, then in that case it is haraam because of the harm that will be done to the people, and the livestock should be fed something other than wheat. 

And Allaah knows best.

Ruling on eating chicken that was slaughtered by machine

To slaughter chickens in an abattoir, they put one thousand chickens under one machine and say “bismillah” only once then they slaughter all of them at once. They wash all of them in one big pot without changing the water, thus every time they wash a chicken this makes the whole water unclean. What is the ruling on eating these chickens? If we buy the chicken uncooked so that we wash it does it become halal? And what if it was cooked in restaurants for example, as they do not wash the chickens before cooking them?.

Praise be to Allaah.

There is nothing wrong with slaughtering chicken by means of modern machines, so long as they are sharp and they cut the throat and the oesophagus. If the machine slaughters a number of chickens at once, then it is sufficient for the person who is operating the machine to say Bismillaah just once when he starts operating it, with the intention of slaughtering them, provided that the person who is operating the machine is a Muslim or a kitaabi (one of the people of the Book, i.e., a Jew or a Christian). 

Fataawa al-Lajnah al-Daa’imah (22/463). 

With regard to what you say about the method of washing them, if washing them in this way takes away the blood and they come out clean, then they are taahir (pure). But if some traces of blood are left on them, then they must be washed before eating. 

It should be noted that the blood which is naajis (impure) is that which is poured forth, i.e., that which flows from the chicken when it is slaughtered. As for the blood that remains in the veins after slaughtering and comes out when it is cleaned and cut up, this blood is taahir (pure) and there is nothing wrong with eating it because it is not blood that has been poured forth. 

Allaah says (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم): “I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure”

[al-An’aam 6:145] 

And Allaah knows best.

Ruling on using spices that give pork flavour

One of my mother's non Muslim friends brought her some seasonings with bacon (part of a pig) flavor but the ingredients seem to be artificial and don't mention any pig substances it says soy beans and flavor. My mother says it's ok to use it but I don't agree. So what's right?.

Praise be to Allaah.

If this flavouring is made from any part of the pig, then it is undoubtedly haraam, because Allaah says (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم): “I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure”

[al-An’aam 6:145] 

Allaah has forbidden pork because it is impure and unclean. 

But if it is manufactured artificially and is not made from pork, then it is at least makrooh, because it is an imitation of something that Allaah has forbidden. What the believer should do is keep away from haraam things and shun them, and not enjoy them or look for foods that are similar to them. 

Moreover that may be a means of getting used to the taste of pork, which would make it easier to eat it later on. 

And Allaah knows best.

Condition of saying Bismillaah in order for meat to be halaal

What is the ruling on saying Bismillaah over the sacrifice, especially if the slaughterman does not pray?.

Praise be to Allaah.

Meat slaughtered by one who does not pray is not halaal, whether he says the name of Allaah over it or not. See question no. 70278. 

With regard to saying Bismillah when slaughtering meat, the fuqaha’ differed concerning that and there are three points of view: 

1 – That it is mustahabb only, which is the view of al-Shaafa’i. 

2 – That it is a condition of the meat being halaal, but if a person forgets it by mistake it is still permissible. This is the view of the Hanafis, Maalikis and Hanbalis.  

3 – That it is essential and cannot be waived under any circumstances, whether it is omitted by mistake or deliberately or out of ignorance. This is the view of the Zaahiris and was narrated from Maalik and Ahmad, and it was the view of some of the salaf; it was also the view favoured by Shaykh al-Islam Ibn Taymiyah. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is the correct view. 

He also said: They quoted as evidence the general meaning of the verse in which Allaah says (interpretation of the meaning): 

“Eat not (O believers) of that (meat) on which Allaah’s Name has not been pronounced (at the time of the slaughtering of the animal)”

[al-An’aam 6:121] 

And the Prophet (peace and blessings of Allaah be upon him) said:  

“If the blood flows and the name of Allaah is mentioned, then eat.” So in order for the meat to be halaal, it is essential that the name of Allaah be mentioned. It is well known that if the condition is not met, the thing is invalid, so if the name of Allaah is not mentioned, the meat is not halaal, as with any other condition. Hence if a person prays but he forgot to do wudoo’, he has to repeat the prayer. Similarly if he prays not realizing that he had broken his wudoo’ because he thought that breaking wind does not invalidate wudoo’, or that eating camel meat does not invalidate wudoo’, for example, then he must repeat it, because the thing is not valid without the conditions being met. So if he slaughtered it but the blood did not flow, by mistake or out of ignorance, then it is not halaal, and the same applies if he does not mention the name of Allaah, because it is mentioned in the same hadeeth. End quote from al-Sharh al-Mumti’ (6/358). 

See also: al-‘Inaayah Sharh al-Hidaayah (9/489); al-Fawaakih al-Dawaani (1/382); and al-Majmoo’ (8/387). 

Based on this, he should not slaughter sacrifices or anything else unless he is one of those who pray regularly, and it is essential that he mentions the name of Allaah when slaughtering and says Bismillaah (in the name of Allaah). 

It is also mustahabb to say takbeer, so he should say: Bismillaah, wa Allaahu akbar (In the name of Allaah and Allaah is Most Great). 

Al-Bukhaari (5558) and Muslim (1966) narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) sacrificed two horned black and white rams. I saw him placing his foot on their sides, and he said the name of Allaah and he said takbeer, then he slaughtered them with his own hand. 

And Allaah knows best.

The meat of onagers (“wild donkeys”) is permitted and the meat of domesticated donkeys is forbidden

Is it permissible to eat donkey meat?.

Praise be to Allaah.

It is permissible to eat the meat of onagers (“wild donkeys”) and it is haraam to eat the meat of domesticated donkeys. The first is permitted because of the report narrated by al-Bukhaari (5492) and Muslim (1196) from Abu Qataadah (may Allaah be pleased with him) who hunted an onager and brought a piece of it to the Prophet (peace and blessings of Allaah be upon him) and he ate some of it, and he said to his companions: “It is halaal, eat it.” 

With regard to domesticated donkeys, their meat was permitted at first, then the Prophet (peace and blessings of Allaah be upon him) declared it to be haraam on the day of Khaybar. 

Al-Bukhaari (5520) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Khaybar, the Prophet (peace and blessings of Allaah be upon him) forbade the meat of domesticated donkeys, but he granted us a concession allowing us to eat the meat of horses. 

Al-Bukhaari (5527) and Muslim (1936) narrated that Abu Tha’labah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the meat of domesticated donkeys. 

Ibn Qudaamah (may Allaah have mercy on him) said: Most of the scholars believe that the meat of domesticated donkeys is haraam. Ahmad said: Fifteen of the companions of the Prophet (peace and blessings of Allaah be upon him) regarded it as makrooh (in the sense of being haraam). Ibn ‘Abd al-Barr said: There is no difference of opinion among the Muslims scholars today concerning the fact that it is haraam. End quote from al-Mughni (9/324). 

And Allaah knows best.

Extravagance on wala’im (banquets)

A woman went to another woman’s house as she gave birth. She found much extravagance on the banquet there as their traditions require. She congratulated her but did not eat from the waleemah (banquet) fearing she commits a sin. They keep celebrating the same tradition for one week or more. What is the ruling on these wala’im? What is the advice you give to this woman?.

Praise be to Allaah.

There is nothing wrong with this visitor eating from those banquets, even if there is some extravagance in them as you say, but she should advise the people of that household and explain to them the importance of preserving blessings, giving thanks for them and not being wasteful or extravagant in them. She should teach them to benefit from these banquets by distributing surplus food to the poor and needy; thus they will attain reward as well as celebrating their joy. 

With regard to what some people do of wasting food and throwing it away, this is wrong and is a transgression against the blessing of Allaah, and it is helping the Shaytaan. Muslim (2033) narrated that Jaabir said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The shaytaan is present with any one of you in all his affairs, and he is even present with him when he eats. If one of you drops a morsel, let him remove any dirt that has gotten onto it, then eat it, and not leave it for the shaytaan. And when he has finished let him lick his fingers, for he does not know in which part of his food the blessing is.” 

The Standing Committee was asked: What is your opinion about leftover food, and food that is surplus to one’s needs? In the college they offer different kinds of food, and the students eat a little and throw away the rest. 

They replied: Wasteful extravagance is forbidden, and wasting money is forbidden. The leftover food should be kept for another time, or given to the needy, and if there are no needy people then it should be given to animals, even if that is after drying it out, for those who can manage that. 

End quote from Fataawa al-Lajnah al-Daa’imah (22/291). 

May Allaah help us all to do that which He loves and which pleases Him. 

And Allaah knows best.

Eating food that is distributed on the Prophet’s Birthday (Mawlid)

Is it permissible to eat food that is distributed on the birthday of the Prophet Muhammad (peace and blessings of Allaah be upon him)? Some people quote as evidence the idea that because Abu Lahb set free a slave woman on the birthday of the Prophet (peace and blessings of Allaah be upon him), Allaah reduced the torment for him on that day.

Praise be to Allaah.

Firstly: 

There is no festival in Islamic sharee’ah that is called “The Prophet’s Birthday”. Neither the Sahaabah nor the Taabi’een nor the four imams nor anyone else recognized such a day as part of their religion. Rather this festival was introduced by some ignorant Baatini innovators, then the people began to follow this innovation but the imams have denounced it in every time and place. 

We have discussed the objections to this innovation in detail on our site, in the answers to questions no. 10070, 13810 and 70317. 

Secondly: 

Based on this, everything that the people do specially for this day is regarded as haraam, innovated actions, because they intend thereby to keep alive a festival that has been introduced into our religion, such as holding parties, offering food and so on. 

Shaykh al-Fawzaan said in al-Bayaan li Akhta’ ba’d al-Kuttaab (268-270): 

The commands in the Qur'aan and Sunnah to follow that which has been prescribed by Allaah and His Messenger and the prohibition against introducing innovations into the religion are well known. Allaah says (interpretation of the meaning): 

“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins”

[Aal ‘Imraan 3:31] 

“[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”

[al-A’raaf 7:3] 

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”

[al-An’aam 6:153] 

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” According to a version narrated by Muslim: “Whoever does any deed that is not part of this matter of ours will have it rejected.” 

Among the innovations that people have introduced is celebration of the Prophet’s birthday (Mawlid) in the month of Rabee’ al-Awwal. There are various ways in which they celebrate this occasion: 

Some of them simply gather to read the story of his birth, or they listen to speeches and qaseedahs (odes) on this occasion. 

Some of them make food and sweets etc, and offer them to the people who attend. 

Some of them hold these celebrations in the mosques and some hold them in their houses.  

Some of them do not limit themselves to what we have mentioned, rather their gatherings include haraam and evil things such as men mixing freely with women, dancing and music, or acts of shirk such as seeking the help of the Messenger (peace and blessings of Allaah be upon him) and calling upon him or seeking his support against their enemies, and so on. 

Whatever kinds of celebrations they are and whatever form they take, they are undoubtedly bid’ah and haraam innovations that were introduced long after the time of the best generations.  

The first one who introduced this innovation was Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth or beginning of the seventh century AH, as was mentioned by the historians such as Ibn Katheer, Ibn Khalqaan and others. 

Abu Shaamah said: The first one who did that in Mosul was Shaykh ‘Umar ibn Muhammad al-Mulla, one of the well known righteous men, and the ruler of Irbil and others followed his example. 

Al-Haafiz Ibn Katheer said in al-Bidaayah (13-137), in his biography of Abu Sa’eed al-Kawkaboori: 

He did the Mawlid in Rabee’ al-Awwal and celebrated it with a great celebration. … Then he said: 

Al-Sabt said: Some of those who attended the feast given by the king on some of the Mawlids said that this feast included five thousand roasted heads, ten thousand chickens, one hundred thousand bowls and thirty thousand plates of sweets. And the Sufis sang from Zuhr until Fajr, and he himself danced with them. End quote. 

Ibn Khalqaan said in Wafiyaat al-A’yaan (3-274): 

When the first of Safar came, they would adorn those domes with all kinds of fine adornments, and in every dome there was a group of singers and a group of puppeteers and musical players, and they did not leave any dome but they installed a group there. End quote. 

But most of what these innovators do on this day is making food of various kinds and distributing it and inviting people to eat. If a Muslim joins in this action, eats their food and sits in their gatherings, then undoubtedly he is taking part in keeping the innovation alive, and is cooperating in it, and Allaah says (interpretation of the meaning): 

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah”

[al-Maa’idah 5:2] 

Hence the fatwas of the scholars state that it is haraam to eat food that is distributed on this day and on other innovated festivals. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the following question in Majmoo’ al-Fataawa (9/74): 

What is the ruling on meat that is slaughtered for the Mawlid? 

He (may Allaah have mercy on him) replied: 

If it is slaughtered (as a sacrifice) to the one whose birthday is being celebrated, then it is major shirk, but it is slaughtered just to be eaten, there is nothing wrong with that. But it should not be eaten, and the Muslim should not attend (the feast), so as to denounce them in word and in deed, unless he attends in order to denounce them without joining them in eating or anything else. End quote. 

We have also quoted some fatwas concerning this previously. Please see the answers to questions no. 7051 and 9485. 

And Allaah knows best.

Should he kill the pigeons that land on his roof and cause a nuisance?

I have a friend who complains of the harm caused to him by pigeons that stand on the roof of his home. Is it permissible for him to kill them?.

Praise be to Allaah.

If the pigeons belong to someone, then it is not permissible to slaughter them except with the permission of their owner. He can rid himself of this nuisance by scaring them away, and not giving them a place to land. 

If they do not belong to anyone, then he may slaughter them and make use of them. 

The Standing Committee for Issuing Fatwas was asked: In our house there are a lot of pigeons whose owner is not known, and they have increased in number, making a lot of dirt and causing us trouble. Is it acceptable to hunt them and eat them or keep them in cages? 

They replied: You can protect your houses against the birds entering by scaring them off, and not giving them room to settle there or feeding them. Thus you will be spared the nuisance and dirt. As for hunting them or keeping them in cages so that they become your property, that is not permissible except with the permission of their owner. End quote. 

Fataawa al-Lajnah al-Daa’imah (22/512) 

And Allaah knows best.

Eating the food of one whose income comes from selling wine

if one of our friends sells wine in his shop....infact wine is the basic thing being sold at his shop and he does not pray either ...then r we allowed to eat at his house.…

Praise be to Allaah.

It is not permissible for a Muslim woman to be friends with a man who is a “stranger” to her (i.e. he is not her mahram). The one who does not pray is not a Muslim, because of the hadeeth, “All that stands between a man and kufr is his giving up prayer.” If the source of his wealth is haraam, then do not eat at his house. This man who is not your mahram is a kaafir because he does not pray, and the source of his wealth is haraam, so what good is there in keeping company with him and eating his food? Fear Allaah and keep away from him at once. We ask Allaah to keep you safe and sound.

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

If a person wakes up junub and fears that the time for prayer may end if he does ghusl, should he do tayammum?

If a man wakes up junub at the time when the iqaamah for Fajr prayer is being given, and if he does ghusl he will miss the prayer in congregation, can he do wudoo’ and pray in the mosque with the congregation, then when he goes home he can do ghusl and pray two rak’ahs of Fajr, or should he do ghusl even if he will miss the prayer in congregation?.

Praise be to Allaah.

The person who is junub is required to do ghusl in order to pray, and his prayer is not valid if he only does wudoo’. 

He has to do ghusl even if he is afraid that the time for prayer in congregation will end, and even if he wakes up late and is afraid that the time for prayer will end if he does ghusl. The majority of scholars are of the view – which is the correct view – that he is obliged to do ghusl, because he is excused (with regard to the prayer). 

In his case the time that counts is the time that he woke up, because of the report narrated by al-Tirmidhi (177), al-Nasaa’i (615), Abu Dawood (437) and Ibn Maajah (698) from Abu Qataadah who said: They mentioned to the Prophet (peace and blessings of Allaah be upon him) that they fell asleep and missed the prayer. He said: “There is no negligence when one is sleeping, rather there is negligence when one is awake. If any one of you forgets to pray, or sleeps and misses a prayer, then let him pray when he remembers.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. The hadeeth also appears in al-Saheehayn. 

Ibn Qudaamah said, explaining the view of the majority: If water is available but the effort to acquire it and use it means that the time will end, it is not permissible for him to do tayammum, whether he is at home or travelling, according to the majority of scholars including al-Shaafa’i, Abu Thawr, Ibn al-Mundhir, and as-haab al-ra’i. It was narrated from al-Awzaa’i and al-Thawri that he may do tayammum. That was narrated from them by al-Waleed ibn Muslim. End quote from al-Mughni (1/166). 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: If a person wakes up at the end of the time for prayer and he is junub and is afraid that if he does ghusl the time for the prayer will end, he should do ghusl and pray, even if the time does end. The same applies to one who forgets it. End quote from al-Ikhtiyaaraat al-Fiqhiyyah. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: with regard to heating water, if a person has been lazy and got up late from sleeping in the desert, and he is afraid that the time will end –what should he do, should he heat the water or do tayammum? 

He replied: 

He has to heat the water even if he is afraid that the time will end, because if the sleeper wakes up late, the time for prayer in his case is when he wakes up from sleep, and not from when the time for that prayer started, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever sleeps and misses a prayer or forgets it, let him offer it when he remembers it.” So the time for it begins when he remembers it, for one who forgot it, and when he wakes up, for one who slept. So we say: if you got up about five minutes or ten minutes before sunrise, and if you do tayammum you will manage to pray in time but if you do ghusl the time will end, we say that you should do ghusl even if the time will end, because the time for prayer in your case starts when you wake up, not from when the dawn breaks, because you are excused. End quote from Fataawa Noor ‘ala al-Darb. 

And Allaah knows best.

If she has a needle fixed to her stomach with a dressing, can she wipe over it when doing ghusl?

I have diabetes and to treat it I use a pump instead of injections. This pump has a small needle that is fixed to the stomach for three days, then I change it. This needle is covered with a dressing that prevents water from reaching the needle and the skin beneath it. Is it sufficient when doing ghusl following my monthly period to wipe over it if my period ends within those three days?.

Praise be to Allaah.

If it is possible to remove the dressing when doing ghusl and wash the skin beneath it, then put it back without it causing any harm, then this is what must be done and it is not permissible to wipe over it. 

But if harm will be caused by removing the dressing, then there is nothing wrong with wiping over it. 

Ibn Qudaamah (may Allaah have mercy on him said): Ahmad said: When he does wudoo’, if he fears that the water may harm his wound, he may wipe over the dressing. 

Similarly if he has put medicine on his wound, and he is afraid to take it off, he may wipe over it. This was stated by Ahmad. Al-Athram said: I asked Abu ‘Abd-Allaah about a wound on the leg on which medicine is put, and one is afraid that removing the medicine when doing wudoo’ may cause harm. He said: I do not know what will harm him, but if he is afraid for himself or is afraid about that, then he may wipe over it. 

Al-Qaadi said concerning dressings on wounds: If taking it off will not cause harm then he should take it off, but if taking it off will cause harm, then the ruling is the same as that on splints, and he may wipe over it. End quote from al-Mughni (1/172). 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on leading the people in prayer in congregation when one has a wound? 

He replied: If the wound is covered with a splint, he may wipe over it when doing wudoo’ or ghusl in the case of janaabah, and that is valid, and his prayer is valid, whether he is leading the prayer, praying behind an imam or praying alone. If there is no splint on it, he may do tayammum for it after washing the parts of his body that are sound, and that is valid and his prayer is valid, because Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16]. And the Prophet (peace and blessings of Allaah be upon him) and the Muslims who were wounded on the day of Uhud prayed with their wounds. And Abu Dawood (may Allaah have mercy on him) narrated from Jaabir (may Allaah be pleased with him) that a man was wounded and some of his companions advised him to do ghusl, so he did ghusl and died. The Prophet (peace and blessings of Allaah be upon him) said: “They killed him, may Allaah kill them. Why didn’t they ask if they did not know? The remedy for not knowing is asking.” Then the Prophet (peace and blessings of Allaah be upon him) said: “It would have been sufficient for him to put a dressing on his wound and wipe over it, and wash the rest of his body.” End quote from Fataawa al-Shaykh Ibn Baaz (10/119). 

We ask Allaah to heal you. 

And Allaah knows best.

He was junub and the iqaamah for prayer was given – should he pray or do ghusl even if he will miss the prayer in congregation?

If a man is junub and the time for prayer comes, should he go and pray in the mosque or must he do ghusl first and then pray after that?.

Praise be to Allaah.

The person who is junub must do ghusl in order to pray, and his prayer is not valid without it, because Allaah says (interpretation of the meaning): 

“O you who believe! Approach not As‑Salaah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaaba (i.e. in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body”

[al-Nisa’ 4:43]. 

And the Prophet (peace and blessings of Allaah be upon him) said: “No prayer is accepted without purification.” Narrated by Muslim (224). 

This is a matter upon which there is scholarly consensus. 

Al-Nawawi (may Allaah have mercy on him) said: The Muslims are unanimously agreed that prayer is haraam for the one who is impure, and they are unanimously agreed that prayer is not valid if he does it, whether he knows that he is impure or he was unaware of it or forgot it. But if he prays out of ignorance or because he forgot, there is no sin on him. If he knew of the impurity and the prohibition on praying when impure, then he committed a grave sin, but in our view he does not commit kufr thereby unless he regarded that as permissible. But Abu Haneefah said: He does commit kufr because he took the matter lightly. 

Conclusion: it is a sin, do it is like zina and other sins. That is if he was forced to pray when impure. End quote from al-Majmoo’ (2/78). 

The one who is junub must do ghusl first, then pray, even if doing ghusl means that he will miss the prayer in congregation. 

See also question no. 94311. 

And Allaah knows best.

Is it obligatory to do ghusl after being manually stimulated?

my question is when is it obligatory for a women to do ghusal after being with her husband. more importantly, if they do not have sexual intercourse (penis entering vagina) and he just manually stimualtes her, does she have to shower and perfrom ghusal in order to fast the next morning?

Praise be to Allaah. 

Ghusl is obligatory on men and woman alike when one of the two following things happens:

                            When the two “circumcised parts” meet, which is penetration, i.e. intercourse – even if there is no ejaculation – because the Prophet (peace and blessings of Allaah be upon him) said: “When the two circumcised parts meet and the tip of the penis disappears, ghusl becomes obligatory, whether ejaculation takes place or not.” (Narrated by Abu Dawood; see Saheeh Sunan Abi Dawood, 209).

2.                      Ejaculation – even if the two circumcised parts do not meet – whether this happens as a result of manual stimulation or otherwise. The Prophet (peace and blessings of Allaah be upon him) said: “Water is for water” – i.e., ghusl is required when water (meaning semen or sexual fluid) is emitted.

 With regard to fasting, it is not essential for a person to do ghusl before Fajr starts in order for his fast to be valid. If he starts a day of fasting whilst he is junub (impure as a result of sexual activity) his fast is till valid. (See: 70 issues related to fasting). But he should hasten to do ghusl so that he can pray Fajr on time.

 And Allaah knows best. May Allaah bless our Prophet Muhammad. 

A woman does not have to sit when doing ghusl

Does a woman have to sit while taking a shower or it does not matter?

Praise be to Allaah.

It is not obligatory for a woman to sit when doing ghusl, rather she may do ghusl however she wishes, standing, sitting or lying down. The same applies to men. 

There is also nothing wrong with a person doing ghusl naked, as is explained in the answer to question no. 6894 and 6976. 

Some fuqaha’ regarded it as mustahabb for a person not to stand when naked, when doing ghusl and otherwise; rather he should crouch so as to cover himself. 

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: A man should not stand up straight when naked by night or by day. When he does ghusl he should crouch as much as possible, for Allaah is more deserving that he should feel shy before Him. End quote from Haashiyat al-‘Adawi ‘ala Sharh al-Risaalah (2/455). 

This has to do with modesty and covering, but it is not obligatory. 

And Allaah knows best.

I have sent this question before but I still am confused as I did not get a detailed answer. I know very well that my questions may seem silly to you and do not deserve to be answered. I am suffering from whispers, and so many other people are suffering from Obsessive-compulsive disorder (OCD). Please do not do not tell me to browse similar questions, as I will not convinced but by your answer to my specific problem. For example, making ghusl after the impurity of an intercourse, I want to know if it is adequate to stand under the shower and pass water allover my body? Do I have to wash between thighs or only on what appears of my skin? As for wudu’ (ablution) I wash my organs once only so that it does not take long time. Praise be to Allaah. Firstly: We ask Allaah to grant you healing and well being always in your religious and worldly affairs. What must be done when doing ghusl following janaabah is to make the water reach all areas of the body, including the area between the thighs. If you stand beneath the shower and the water reaches all parts of your body, and you rinse your mouth and nose, then you have done ghusl. Secondly: It is permissible to do wudoo’ washing each part of the body only once, but it is more perfect to wash each part three times, as is well known. If you only wash each part once until you overcome this waswaas, there is nothing wrong with that in sha Allaah, and you should seek the help of Allaah by praying to Him (du’aa’) and asking for healing. We ask Allaah to protect you and make you well. And Allaah knows best.

I would like to know whether a person who is in a state of post-sex impurity,could make supplications and zikrullah. (esp. Those recommended before going to bed).

It is permissible for a person, if he is junub, to make du’aa’ to Allaah and remember Him, including the adhkaar before sleeping and others, because of what is reported in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), who said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to remember Allaah in all circumstances.” (Narrated by Muslim, al-Hayd, 558). Some of the commentators on this hadeeth said: this hadeeth is stating a basic principle, which is the remembrance of Allaah in all circumstances, even when one is in a state of minor or major impurity. Dhikr in the form of tasbeeh (saying ‘Subhaan Allaah’), tahleel (saying ‘Laa ilaaha ill-Allaah’), takbeer (saying ‘Allaahu akbar’), tahmeed (saying ‘al-hamdu Lillaah’) and other similar adhkaar is permissible in all situations, according to the consensus of the Muslims. What is forbidden is dhikr that consists of reciting Qur’aan, a full aayah or more, whether that is read from the Mus-haf or recited by heart, because the prohibition of doing so has been narrated. But it is mustahabb for the person who is junub to wash his private parts and do wudoo’ when he wants to go to sleep, because of what is stated in the hadeeth of ‘Umar (may Allaah be pleased with him), who said, “O Messenger of Allaah, may one of us sleep when he is junub?” He said, “Yes, if he does wudoo’.” (Narrated by al-Bukhaari, al-Ghusl, 280) 

See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 1/288; Tawdeeh Ahkaam by al-Bassaam, 1/250; Fataawa Islamiyyah, 1/232 

In ghusl it is sufficient to make the water reach all areas of the body

I have sent this question before but I still am confused as I did not get a detailed answer. I know very well that my questions may seem silly to you and do not deserve to be answered. I am suffering from whispers, and so many other people are suffering from Obsessive-compulsive disorder (OCD). Please do not do not tell me to browse similar questions, as I will not convinced but by your answer to my specific problem. For example, making ghusl after the impurity of an intercourse, I want to know if it is adequate to stand under the shower and pass water allover my body? Do I have to wash between thighs or only on what appears of my skin? As for wudu’ (ablution) I wash my organs once only so that it does not take long time.

Praise be to Allaah.

Firstly: 

We ask Allaah to grant you healing and well being always in your religious and worldly affairs. 

What must be done when doing ghusl following janaabah is to make the water reach all areas of the body, including the area between the thighs. If you stand beneath the shower and the water reaches all parts of your body, and you rinse your mouth and nose, then you have done ghusl. 

Secondly: 

It is permissible to do wudoo’ washing each part of the body only once, but it is more perfect to wash each part three times, as is well known. 

If you only wash each part once until you overcome this waswaas, there is nothing wrong with that in sha Allaah, and you should seek the help of Allaah by praying to Him (du’aa’) and asking for healing. 

We ask Allaah to protect you and make you well. And Allaah knows best.

Is it necessary to do wudoo’ before doing ghusl for making oneself pure (tahaarah)

I would like to know if it's okay if i didn't make wudu after taking a bath???

Praise be to Allaah.

If you are referring to the ritual bath of ghusl, then the answer is as follows:

Al-Bukhaari reported in al-Saheeh (248) from ‘Aa’ishah that when the Prophet (peace and blessings of Allaah be upon him) did ghusl to purify himself from janaabah (impurity following intercourse), he would start by washing his hands, then he would do wudoo’ as for prayer, then he would dip his fingers into the water and make the water reach the roots of his hair, then he would pour water over his head three times, scooping the water up with both hands, and then he would pour water over his entire body.

Al-Haafiz said in al-Fath (1/248): “… he would start by washing the parts of the body ordinarily washed in wudoo’ in order to honour them, and so as to include both kinds of purification, the minor and the major…”

Al-Haafiz also said (1/362): “Al-Bukhaari also understood this to mean that it is waajib when making ghusl to purify oneself from janaabah to wash oneself once, and that the one who does wudoo’ with the intention of making ghusl and then washes the rest of his body does not have to repeat his wudoo’ if he does not do anything to break it [e.g., pass wind, etc.]”

Ibn Qudaamah said in al-Mughni (1/217): There are two ways of making ghusl to purify oneself from janaabah, one of which is sufficient, and the other is the perfect way. What al-Khiraqi mentions here is the perfect way. Some of our companions said: the perfect way includes ten things: the niyyah (intention), saying ‘Bismillah…’ (In the name of Allaah…), washing the hands three times, washing away whatever dirt is there, doing wudoo’, pouring water over the head three times making sure that it reaches the roots, pouring water over the rest of the body, starting on the right side, rubbing one’s body with one's hand and moving from the place where one has done ghusl in order to one's feet. It is mustahabb to make sure that the water reaches the roots of the hair on one's head and beard before pouring water over them. Ahmad said: Ghusl to purify oneself from janaabah should be done in the manner described in the hadeeth narrated from ‘Aa’ishah, who said: ‘When the Messenger of Allaah (peace and blessings of Allaah be upon him) did ghusl to purify himself from janaabah (impurity following intercourse), he would start by washing his hands three times, then he would do wudoo’ as for prayer, then he would run his fingers through his hair until he thought the water had reached his scalp, then he would pour water over his head three times, scooping the water up with both hands, and then he would wash the rest of his body.’ (Agreed upon). Maymoonah said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) did wudoo’ to purify himself from janaabah, then he poured water on his hands and washed them two or three times, then he poured some water from his right hand into his left, and washed his private parts, then he struck his hand on the floor or wall two or three times, then he rinsed his mouth and his nose, and washed his face and forearms, then he poured water on his head, then he washed his entire body, then he moved slightly and washed his feet. Then I brought him a cloth, but he did not want it, and he started to wipe the water away with his hands.” (Agreed upon). A lot of the requirements (of ghusl) are listed in these two hadeeth. Beginning on the right is important because the Prophet (peace and blessings of Allaah be upon him) liked to always start on the right when purifying himself. According to a hadeeth narrated from ‘Aa’ishah, when the Messenger of Allaah (peace and blessings of Allaah be upon him) did ghusl to purify himself from janaabah, he would call for something like a milking-vessel, and he would take some water in his hands, then he would start with the right side of his head, then the left. Then he would take some water in his hands and start pouring it over his head.” (Agreed upon). With regard to washing the feet after doing ghusl, there was some dispute as to what Ahmad actually said. According to one report, he said, ‘I would rather wash them (the feet) after doing wudoo’, because of the hadeeth of Maymoonah.’ According to another report, he said, ‘We should act according to the hadeeth of ‘Aa’ishah, which says that he did wudoo’ for prayer before doing ghusl.’ And Allaah knows best.

He said: “If he does ghusl once and makes water reach every part of his head and body, and does not do wudoo’, that should be sufficient if he rinses his mouth and nose and has the intention to do ghusl and wudoo’, but in this case is not doing that which is better.”

What is mentioned here is what is sufficient, but the perfect way is preferable, which is why he said “he is not doing that which is better” i.e., if he does no more than that, this is sufficient even though he is not doing what is perfect and preferable. The phrase “has the intention to do ghusl and wudoo’” means that ghusl is sufficient for both if he has the intention for both. This is what was stated by Ahmad. Another opinion was also narrated from him, which is that ghusl is not sufficient for wudoo’ unless he does wudoo’ either before or after ghusl. This is also one of the two opinions of al-Shaafa’i, because the Prophet (peace and blessings of Allaah be upon him) did that, and because both janaabah (major impurity) and hadath (minor impurity) are present, and purification from both is required.

Allaah says (interpretation of the meaning):

“… approach not al-salaah (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of janaabah (i.e., in a state of sexual impurity and have not yet taken a bath) except when travelling on the road, till you wash your whole body…” [al-Nisa’ 4:43]

So the lack of ghusl has been made the factor that prevents a person from praying, and if a person has done ghusl, he has no reason not to pray. Both are acts of worship of the same type. In ghusl a lesser type is incorporated in a major type, as ‘umrah is incorporated in Hajj.

Ibn ‘Abd al-Birr said: The one who does ghusl to purify himself from janaabah, if he does not do wudoo’ but he makes water reach every part of his body, he has done what is required of him, because Allaah has enjoined upon the one who is in a state of janaabah to do ghusl, not wudoo’, when He says (interpretation of the meaning): “… if you are in a state of janaabah (i.e., had a sexual discharge), purify yourself (bathe your whole body.” [al-Maa’idah 5:6]. This is the consensus of the scholars and there is no dispute among them; they are agreed that it is mustahabb to do wudoo’ before doing ghusl, in emulation of the Messenger of Allaah (peace and blessings of Allaah be upon him) and because this reinforces and perfects ghusl.

And Allaah knows best.

She sees disturbing dreams, and she imagined having intercourse in her sleep

In my dreams i have people chasing me, sometimes its members of my family, sometimes people i dont know.it may sound wierd but its true. in such dreams i tend to fly up into the sky 2 escape from them and have been successful in doing so.does this mean Allah takes my soul and makes it actually fly.and also recently i had a dream in which an unknown man was having intercourse with me.i was shocked 2 have such a dream, did Allah take my soul then or was it another trick by shataan.

Praise be to Allaah.

These and similar unpleasant dreams come from the Shaytaan. What is prescribed for the Muslim, if he sees a dream that he dislikes, is to spit drily to his left three times and to seek refuge with Allaah from the Shaytaan and from the evil of what he has seen, three times, and he should turn over onto his other side. Then it (his dream) will not harm him. And he should not tell anyone about it, because the Prophet (peace and blessings of Allaah be upon him) said: “The good dream comes from Allaah and the bad dream comes from the Shaytaan. So if any one of you sees a bad dream which frightens him, let him spit drily to his left and seek refuge with Allaah from its evil, then it will not harm him.” (Narrated by al-Bukhaari, Bad’ al-Khalq, 3049). 

If a woman sees in a dream that someone is having intercourse with her, this is something natural, for women may experience erotic dreams just as men do. An erotic dream (or “wet dream”) is when one imagines doing sexual acts in one’s dream. It was narrated in a hadeeth that Umm Salamah said: “Umm Sulaym came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, Allaah is not too shy to tell us the truth. Does a woman have to do ghusl if she experiences an erotic dream?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘(Yes), if she sees some wetness.’” (Narrated by al-Bukhaari, al-‘Ilm, 127). Shaykh al-Bassaam said that the word ihtamalat (translated here as “she sees an erotic dream”) refers to whatever a sleeper may see in his dreams, and what it means here is if a woman sees in her dream what men see of images of intercourse and the like. If a woman sees such things in her dream, then if something comes out of her as a result of that dream, she has to do ghusl.  But if she simply sees a dream and nothing comes out of her, then she does not have to do ghusl, because the Prophet (peace and blessings of Allaah be upon him) said, “If she sees some wetness.”

 And Allaah knows best.

 See Tawdeeh al-Ahkaam, 1/297

Is it permitted to bathe naked?

Is it permitted to bath naked in islam ?

Praise be to Allaah. 

Al-Bukhaari narrated in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said that Moosa (peace be upon him) was a very shy and modest man, and none of his skin was ever seen because he was so modest. So some of the Children of Israel annoyed him by saying, ‘He is only being so modest because he has some fault in his skin, such as leprosy, scrotal hernia, etc.’ Allaah wanted to demonstrate that he was free of what they were saying about him. One day Moosa went away by himself, put his garment on a rock and washed himself. When he had finished, he went to pick up his garment, and the rock ran away with it. Moosa picked up his stick and ran after the rock, saying, ‘My garment, O rock! My garment, O rock!’ Then he reached a group of the Children of Israel, who saw him naked and that he was the best that Allaah had created and the most free of the faults that they had spoken of. Then the rock stopped, so Moosa took his garment and struck the rock with his stick. By Allaah, there were marks left on the rock by his stick, three or four or five. This is what Allaah said (interpretation of the meaning): ‘O you who believe! Be not like those who annoyed Moosa (Moses), but Allaah cleared him of that which they alleged, and he was honourable before Allaah’ [al-Ahzaab 33:69].”

(Saheeh al-Bukhaari, 3404)

The scholars quoted this hadeeth as evidence that it is permissible to be naked when one is alone, especially if that is for a reason such as taking a bath. Most of the scholars regarded this as being permissible, as al-Haafiz said in al-Fath (1/385). Al-Bukhaari gave this chapter the title “Chapter on one who bathes naked when he is alone, although whoever covers himself, covering is preferable.” The fact that covering oneself is preferable is taken from the hadeeth which was narrated by the authors of Sunan and classed as hasan by al-Tirmidhi and as saheeh by al-Haakim, from Mu’aawiyah ibn Haydah, who said: “I said, ‘O Prophet of Allaah, when should we cover our ‘awrah and when may we uncover it?’ He said, ‘Protect (cover) your ‘awrah from everyone except your wife and those whom your right hand possesses (concubines).’ I said, ‘O Messenger of Allaah, what about when one of us is alone?’ He said, ‘Allaah is more deserving than the people that you should be modest before Him.’”

 And Allaah is the Source of strength.

Join live quran teaching staff

Now days we as Muslims have to spread the voice to learn quran and so we could gain the true knowledge and the quran teaching that is give to us by our beloved prophet Muhammad peace be upon him and do quran reading. Do we as Muslim ask our self that why we are at the peak of destruction? The answer will be simple that we have left our roots the holy quran we should guide promote Islam from in our homes first and let learn our kids quran  and encourage them in doing quran memorization this should be our first goal for it we can do different stuff like let then participate in different online quran recitation competition to let them listen quran from different online quran reciters and along with it we elders should learn quran also and improve our knowledge of quran and Islam and learn holy quran tafseer because to understand and learn quran Arabic and for this now a days there are many online quran tutor available who teach tajweed quran and its translation and tafseer so let us join our hands to be the voice of Islam and let improve the image of it as well and full fill our duty…

There is nothing wrong with paying the zakaah on trade goods in goods themselves

I have a store selling foodstuffs with stock that is worth approximately fifty thousand dinars, and I have a debt of twenty thousand dinars. The zakaah on the store is due now. How can I pay it when I have only a little money in the store?.

Praise be to Allaah.

Firstly: 

The scholars differed concerning one who has the minimum amount of wealth at which zakaah becomes due (the nisaab) and owes a debt – does he have to pay zakaah on the amount of the debt or not? 

The most correct of the scholarly views is that the debt does not rule out the obligation to pay zakaah. Based on this, you should estimate the value of the goods that you have in the store at the end of one year, then pay zakaah on the whole amount without subtracting the amount of the debt that you owe. 

Please see question no. (22426) 

Secondly: 

With regard to paying zakaah when you do not have any cash, the most correct scholarly view concerning the zakaah on trade goods is that it may be given in the form of goods. 

Based on this, if you do not have cash, then you should pay zakaah in the form of products that you have in the store, and that will be sufficient, in sha Allaah. It is not permissible for you to delay zakaah after it becomes due. See also question no. 13981. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

It is permissible to pay the zakaah on trade goods in the form of goods. 

Al-Ikhtiyaaraat, p. 101 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible to pay zakaah in the form of fabric? 

He replied: 

That is permissible according to the more sound of the two scholarly opinions. You should pay zakaah on high-quality goods in the form of high-quality goods, and for low-quality goods in the form of low-quality goods, because zakaah is a kind of aid given from the rich to the poor. So it is permissible to help them by giving them fabric, just as the zakaah on grains, dates and zakatable animals may be given in the form of those things themselves. 

Fataawa al-Shaykh Ibn Baaz, 14/253.

Is it permissible to sponsor an orphan using zakaah money?

Is it permissible to sponsor an orphan using the zakaah of one’s wealth?.

Praise be to Allaah.

The ways in which zakaah money may be spent are defined in the Qur’aan, where Allaah says (interpretation of the meaning): 

“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”

[al-Tawbah 9:60] 

If the orphan falls into one of these categories, such as if he is poor or needy, it is permissible to give zakaah to him.  

Simply describing a person as an orphan does not mean that he is entitled to zakaah funds, because he may be rich and have sufficient wealth to make him independent of means. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about giving zakaah to sponsor orphans and he replied: 

Orphans who are poor are among those who are entitled to zakaah, so if the zakaah is given to their guardians, this is sufficient, if they are trustworthy. So their guardians may be given what will cover their needs and he may buy what they need himself. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/346 

He also said: 

But there is a point which should be noted: some people think that all orphans are entitled to zakaah funds, and that is not the case. Orphans are not one of the categories of people who are entitled to take zakaah, and an orphan has no right to zakaah unless he falls into one of the eight categories of those who are entitled to zakaah. 

As for simply being an orphan, an orphan may be independent of means and have no need of zakaah (end quote). 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/353 

He also said: 

We must understand that zakaah is not for orphans as such; zakaah is for the poor and needy, and the other categories (mentioned in the aayah). An orphan may be rich; his father may have left him wealth that makes him independent of means, or he may have an income from social security and the like which makes him independent of means. 

Hence we say that the orphan’s guardian should not accept zakaah if the orphan has sufficient wealth to make him independent of means. 

As for charity, it is mustahabb to give it to orphans even if they are independent of means. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 18/307 

With regard to giving zakaah to the poor in installments, we have stated in the answer to question no. 52852 that that is not permissible, because it is delaying zakaah after one year has passed; but if it is paid earlier, there is nothing wrong with giving it in installments to the poor in that case, because it is not being delayed until after it has become due.

 And Allaah knows best.

Is it acceptable for him to put his money with his wife’s money and pay zakaah together?

I am employed and my wife is too, and my money and hers are one – we take from both. The way in which we pay zakaah on our wealth is that I work out how much money we have altogether on the specified date in Ramadaan in addition to the gold, then I divide the total by forty. Is there anything wrong with combining the wealth and the way in which I pay zakaah?.

Praise be to Allaah.

There is nothing wrong with combining your money with your wife’s money and gold, then paying zakaah on the total. That is because the zakaah on money, gold and silver does not change, whether it is combined or dealt with separately, because what matters is paying one-quarter of one-tenth, whether there is a little wealth or a lot, so long as it has reached the nisaab.  

Combining or separating wealth only makes a difference to zakaah in the case of an’aam animals (camels, cattle and sheep). 

What you and your wife are doing with your salaries and paying zakaah on them and on the gold that she has in one month is best and is the easiest way of paying zakaah on one's salary. 

What you have done by dividing your wealth by forty is also correct, because the rate of zakaah to be paid on gold and cash is one-quarter of one-tenth which is one in forty.  

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: 

There is a man who depends on his monthly salary; he spends some and saves the rest. How should he pay zakaah on this money? 

He replied: 

He should write down what he saves of his salary, and pay zakaah on it when one year has passed.  Zakaah should be paid on the savings of each month when one year has passed. If he pays zakaah on the total in the first month, there is nothing wrong with that and he will be rewarded for that, and it will be regarded as zakaah paid in advance for the savings for which one year has not yet passed. There is no reason why a person should not pay zakaah in advance if he sees some benefit in doing so. But delaying it after the year has passed is not permissible, unless there is a valid shar’i excuse, such as the wealth not being available or there being no poor people. End quote. 

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam (question no. 12) 

For a detailed discussion about zakaah on one’s salary, please see question no. 26113, in which we quote a fatwa from the Standing Committee that is similar to the fatwa from Shaykh Ibn Baaz (may Allaah have mercy on him). 

And Allaah knows best.

Which is better in Ramadaan, to give zakaah in the form of money or to feed the poor?

Which is better in Ramadaan, to give zakaah in the form of money or to feed the poor?.

Praise be to Allaah.

With regard to the obligatory zakaah, this is an act of worship for which there is an appointed time, which is when one hijri year has passed since the nisaab (minimum threshold) was acquired. When one year has passed, it becomes obligatory to pay zakaah, and it is not permissible for the one on whose wealth zakaah is due to delay paying it on time, except for a legitimate shar’i excuse. 

It is not permissible to wait for the month of Ramadaan in order to pay zakaah at that time, unless it is a short delay such as one or two weeks. See question no. 13981. 

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

Zakaah must be paid immediately, and it is not permissible to delay paying it when one is able to pay if there is no fear of harm. This is the view of al-Shaafa’i. End quote. 

Al-Mughni, 2/289 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

Is zakaah better in Ramadaan, even though it is one of the pillars of Islam? 

He replied: 

Zakaah, like other good deeds, is better when done at a time of virtue, but when zakaah becomes obligatory and the year has passed, it becomes obligatory for a person to pay it, and he should not delay it until Ramadaan. If the year is completed in Rajab, then he should not delay it until Ramadaan, rather he should pay it in Rajab. If the year is completed in Muharram then he should pay it in Muharram, and not delay it until Ramadaan. But if the year is completed in Ramadaan, then he should pay it in Ramadaan. End quote. 

Fataawa Islamiyyah, 2/164 

Perhaps what the questioner means by zakaah is voluntary charity. Undoubtedly generosity and giving money, food, clothing etc in Ramadaan is better than doing it in other months. Hence the Prophet (peace and blessings of Allaah be upon him) was at his most generous in Ramadaan. 

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous in Ramadaan when he met Jibreel; he used to meet him every night in Ramadaan and review the Qur’aan with him. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous than the wind.” Narrated by al-Bukhaari (6) and Muslim (2308). 

Al-Nawawi said: This hadeeth teaches us several things, such as that it is mustahabb to be more generous in Ramadaan. 

Sharh Muslim, 15/69 

Ibn al-Qayyim (may Allaah have mercy on him) said: 

The Prophet (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous in Ramadaan, when he would give a great deal of charity, do good deeds, read Qur’aan, remember Allaah (dhikr) and observe i’tikaaf. End quote. 

Zaad al-Ma’aad, 2/32 

Feeding people brings a great reward to the one who does it. Allaah (may He be glorified and exalted) states that one of the characteristics of the believers who deserve Paradise is that they feed others. Allaah says (interpretation of the meaning): 

“And they give food, in spite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive,

9. (Saying): ‘We feed you seeking Allaah’s Countenance only. We wish for no reward, nor thanks from you.

10. ‘Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislike to it).’

11. So Allaah saved them from the evil of that Day, and gave them Nadhrah (a light of beauty) and joy.

12. And their recompense shall be Paradise, and silken garments, because they were patient”

[al-Insaan 76:8-12] 

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever gives food to a fasting person to break his fast will have a reward like his.” Narrated by al-Tirmidhi (807), Ibn Maajah (1746); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

The righteous salaf were keen to give food, because of the reports which encouraged that, as well as the many acts of worship that stemmed from that, such as love for those whom they fed. So it was a means of them entering Paradise. The Prophet (peace and blessings of Allaah be upon him) said: “You will not enter Paradise until you truly believe and you will not truly believe until you love one another.” 

It also results in gatherings of the righteous and seeking reward by helping them to obey Allaah by means of the strength which they gain from your food.  

With regard to one of them being better than the other, many of the salaf preferred to feed their brothers in faith rather than give charity to the poor. There is a marfoo’ hadeeth narrated concerning that from Anas, with a da’eef isnaad, especially if one’s brothers cannot find any food but this. 

It was narrated from ‘Ali (may Allaah be pleased with him) that he said: “For me to gather some of my brothers together to eat a saa’ of food is dearer to me than entering your market and buying a slave and setting him free.” 

It was narrated that Abu Ja’far Muhammad ibn ‘Ali said: For me to call ten of my companions and offer them food that they like is dearer to me than setting free ten of the sons of Ismaa’eel. 

Sharh hadeeth ikhtisaam al-mala’ al-a’la by Ibn Rajab, from Majmoo al-Rasaa’il, 4/41. 

Conclusion: Both giving money in charity and giving food are virtuous deeds, so strive to do both, so that you will have a share of both types of worship. 

And Allaah knows best.