Q) What is the reason for using a piece of cloth perfumed with musk after the menstrual bleeding finishes?
A) Praise be to Allaah.
Al-Bukhaari (314) and Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood.
The reason for using this is to perfume the site and ward off unpleasant odours.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: The scholars differed concerning the reason for using musk. The correct view is that of the majority of our companions and others, which is that the purpose of using musk is to perfume the site and ward off unpleasant odours. … She should use it after ghusl. If no musk is available, she should use whatever perfume she can find. If she cannot find any perfume then it is mustahabb for her to use whatever will remove the odour [soap, nowadays]. If she cannot find anything, then water is sufficient for her, but if she fails to perfume it when perfume is available, that is makrooh. If she is not able to do it then it is not makrooh in her case. End quote.
Dr. Aaminah ‘Ali Naasir Siddeeq, professor of microbiology in the College of Science in Jeddah has discovered that musk is a natural antibiotic for treating skin diseases and genital diseases in humans and animals. This discovery was patented in the King ‘Abd al-‘Azeez City for Science and Technology in Riyadh.
See al-Mujtama’ magazine: http://www.almujtamaa-mag.com/Detail.asp?InSectionID=81&InNewsItemID=217507
[Article is in Arabic]
The researcher also presented to the Eighth International Conference on scientific miracles in the Qur'aan and Sunnah, held in Kuwait in 1427 AH a paper entitled: Aspects of the scientific miracles of using musk as an antibiotic against funguses and yeasts that cause disease in humans, animals and plants..
She explained that disease-causing bacteria increase in number during the menstrual period and that musk has a strong effect in killing off these harmful microbes.
See the paper [in Arabic] at:
http://www.nooran.org/con8/Research/436.pdf
http://www.tafsir.org/vb/archive/index.php?t-6980.html
It is clear that the reason for the menstruating woman using musk is to perfume the site, to ward off unpleasant odours, and to kill off disease-causing funguses and yeasts.
And Allaah knows best.
Islam Q&A
Sunday, August 10, 2008
The Qur’aan and medicine
Q) I heard in a lecture that medical scientists or doctors claim that many medicines&treatements have been discovererd&propounded by inferring facts frm the Holy Quran.
Now my question is, Is that all regarding medicine is mentioned in the Holy Quran? Or is there more left which we've to still put into use?
I'm asking this question with regards to an earnest request frm a friend of mine, a hindu named Vignesh and he asked me whether there r matters left still in the Holy Quran to control some of these deadly diseases.
A) Praise be to Allaah.
Firstly:
Allaah sent Muhammad (peace and blessings of Allaah be upon him) with a religion that covers all aspects of life, as Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) left us and no bird flapped its wings in the sky except that he had taught us some knowledge about it.
(Narrated by Ahmad, 20399. See Majma’ al-Zawaa’id, 8/263. al-Haythami said: it was narrated by al-Tabaraani and its men are the men of saheeh apart from Muhammad ibn ‘Abd-Allaah ibn Yazeed al-Muqri’ who is thiqah (trustworthy)).
Islam came to meet the needs of people in all aspects of their lives.
Secondly:
What is narrated in the Sunnah from the Prophet (peace and blessings of Allaah be upon him) complements what is in the Qur’aan. These two sources are the principal sources for Muslims. The Prophet (peace and blessings of Allaah be upon him) has told us that Allaah has not sent down any disease but He has also sent down a cure for it.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down a cure for it.”
Narrated by al-Bukhaari, 5678.
Thirdly:
What the questioner has mentioned, that some Muslims say that many remedies were discovered through the Holy Qur’aan, we say that this is somewhat exaggerated.
The Qur’aan is not a book of medicine or geography or geology as some Muslims like to say to westerners. Rather it is a book of guidance for mankind and one of the greatest of its miracles is its eloquence and the ideas and concepts that it contains. This is the main aspect of its miraculous nature. Allaah revealed it to His Prophet (peace and blessings of Allaah be upon him) at a time when eloquence had reached great heights, so this book came to amaze those people and challenge them in their area of expertise, to prove to them that it was from Allaah.
This is not strange, and it is nothing new in religion. The signs of Moosa (peace be upon him) – his stick and his hand – were of the kind that was prevalent during his time, which was magic (sihr). The signs of ‘Eesa (peace be upon him) – raising the dead and healing the blind and lepers – were of the kind that his people were skilled in and that was widespread among them, which was medicine.
Hence we say that the greatest feature of the Qur’aan is its eloquence. Scholars nowadays are still discovering new aspects of its eloquence through their study of its verses.
This does not mean that there is no other miraculous aspects to the Qur’aan. Rather in some verses Allaah mentions things about the design of the human body, the stages of its creation and development, some natural phenomena, etc.
But with regard to cures for various diseases, as the questioner mentions, the Qur’aan is a healing for the believers. This includes healing the heart (mental or spiritual disease) and physical healing. Allaah mentions honey in the Qur’aan and says that it is a healing for mankind. And He mentions the principle of preserving good health and guarding against sickness. So whoever says that the Qur’aan says a lot about medicine in this regard is right, but whoever goes beyond that is exaggerating. Rather this is a kind of exaggeration coined by some Muslims. The Qur’aan is not a book of medicine. There are some diseases that did not exist previously, so how could their cure come – according to what the questioner says – before they appeared?
Fourthly:
(a) The following are some of the verses which indicate that the Qur’aan is healing:
Allaah says (interpretation of the meaning):
“And We send down of the Qur’aan that which is a healing and a mercy to those who believe”
[al-Isra’ 17:82]
Ibn al-Qayyim (may Allaah have mercy on him) said:
Allaah says “And We send down of the Qur’aan that which is a healing and a mercy to those who believe”. The correct view is that the word min (translated here as “of”) serves to explain the nature of the Qur’aan as a whole, not to refer to parts of it and not other parts.
Allaah says (interpretation of the meaning):
“O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your hearts”
[Yoonus 10:57]
The Qur’aan is the complete healing for all mental, spiritual and physical diseases, all diseases of this world and the Hereafter. But not everyone is guided to use it for the purpose of healing. If the sick person uses the Qur’aan for healing in the proper way, and applies it to his disease with sincerity, faith, complete acceptance and firm conviction, fulfilling all its conditions, then no disease can resist it.
How can disease resist the words of the Lord of heaven and earth which, if He had revealed it to the mountains they would have crumbled and if He had revealed it to the earth it would have broken it apart? There is no sickness, spiritual or physical, but in the Qur’aan there is that which indicates its remedy, its cause and how to protect against it for those who are blessed with understanding of His Book.
Zaad al-Ma’aad, 4/352
(b) The Qur’aan contains the treatment for hearts and souls, and as such it is a means of expelling all sicknesses from the body. In this regard the Qur’aan is a healing and a remedy for many diseases.
Ibn al-Qayyim (may Allaah have mercy on him) said:
We and others have tried this on many occasions and we have seen that it works in ways that physical remedies do not. Indeed we now regard physical medicine as the doctors regard folk medicine. This is in accordance with the law of divine wisdom, not contrary to it, but the causes of healing are many and varied. When the heart is in contact with the Lord of the Worlds, the Creator of the disease and the remedy, the Controller of nature Who directs it as He wills, he has other remedies apart from the remedies that are sought by the heart that is far away from Him and that turns away from Him. It is known that when a person’s spirits are high and his body is in good shape, they cooperate in warding off disease and suppressing it, so if a person is in high spirits and physical good shape, finds comfort in being close to his Creator, loving Him, enjoying remembrance of Him (dhikr), devoting all his strength and power for His sake and focusing on Him, seeking His help, putting his trust in Him, how can anyone deny that this is the greatest medicine or that this spiritual power gives him the means to ward off pain and defeat it completely? No one would deny this but the most ignorant of people, those who are furthest away from Allaah and the most hard-hearted and unaware of human nature.
Zaad al-Ma’aad 4/12
(c) In the Qur’aan there is Soorat al-Faatihah which is a ruqyah to be recited as a prayer for healing.
It was narrated that Abu Sa’eed (may Allaah be pleased with him) said: “A group of the companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allaah, I will recite ruqyah for him, but by Allaah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled.”
Narrated by al-Bukhaari, 2156; Muslim, 2201
Ibn al-Qayyim said concerning Soorat al-Faatihah:
Whoever is guided by Allaah and is given good insight to understand the deep meaning of this soorah and what it contains of Tawheed, understanding of the Divine nature, the names, attributes and actions of Allaah, the Divine decree, the Resurrection, rejecting any misconception that undermines the concept of the Oneness of the Divine Lordship and Divine nature, complete trust in Allaah and referring all one’s affairs to the One Who has full control of all things – to Him be all praise, for all goodness is in His hand and to Him all things return – and feeling in need of Him in seeking guidance that is the root of happiness in this world and in the Hereafter, will realize the connection between the contents of this soorah and bringing good and warding off evil. He will understand that ultimate goodness and blessing is connected to this soorah and is dependent upon understanding it and acting upon it. Then this soorah will make him independent of many other kinds of medicine and ruqyah, and it will open the door to a great deal of goodness and ward off a great deal of evil.
Zaad al-Ma’aad, 4/347
(d) The Qur’aan mentions the principle of maintaining good health.
Ibn al-Qayyim said:
The basic principles of medicine are three: prevention, maintaining good health, and removing harmful substances from the body.
Allaah has mentioned them all together, to His Prophet and his ummah in three places in His Book.
He prevented the sick person from using water lest it harm him, as He says (interpretation of the meaning):
“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)”
[al-Nisa’ 4:42]
Allaah allowed the sick person to do tayammum to protect him, just as He permitted it to the one who has no water.
Allaah says concerning the maintenance of good health:
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
The traveller is allowed to break his fast during Ramadaan, to protect his health lest the combination of fasting and the difficulties of travel weakens him and affects his health.
And Allaah said concerning the removal of harmful things by shaving the head of the person in ihraam (for Hajj or ‘Umrah):
“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196]
So if a person has an ailment in his scalp when he is in ihraam, he is permitted to shave his head and remove the harmful thing or the bad substance that is causing lice to develop – as happened to Ka’b ibn ‘Ajrah – or if it is causing sickness to develop.
These three matters are the basic principles of medicine. We have mentioned an example of each one in order to point out the blessing of Allaah to His slaves in preventing sickness, protecting their health and removing harmful substances from them, as a mercy and kindness towards His slaves, for He is the Most Kind, Most Merciful.
Zaad al-Ma’aad, 1/164, 165
Ibn al-Qayyim said: On one occasion I discussed this with one of the chief doctors of Egypt, and he said: By Allaah if I had to travel to the west to obtain these benefits that would not be too much – or words to that effect.
Ighaathat al-Lahfaan, 1/25
(e) Mention of honey in the Qur’aan, and that it is a healing for mankind.
Allaah says (interpretation of the meaning):
“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men”
[al-Nahl 16:69]
Ibn al-Qayyim (may Allaah have mercy on him) said:
With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health. He used to drink honey mixed with cold water. This is very healthy and no one can understand how healthy it is except the most prominent doctors. For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit. It has a similar effect on the liver, kidneys and urethra. It is more beneficial to the stomach than any other kind of sweet that enters it. However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.
With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart. If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner.
Zaad al-Ma’aad, 4/224, 225
And he said (may Allaah have mercy on him):
Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin. It is good for the elderly, the phlegmatic and those whose humours are cold and wet. It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm. If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium. If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms. If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months. It will also preserve a dead body, and it is known as the trustworthy preserver. If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs. It makes the hair long, beautiful and smooth. If used on the eyes like kohl it clears the vision. If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy. It opens the veins and induces menstruation. If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.
As well as all this, it has no side effects and causes little harm. It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.
It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream. There is nothing that has been created for us for a similar purpose that is better than it, or even comes close. The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new. The Prophet (peace and blessings of Allaah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.
Zaad al-Ma’aad, 4/33, 34.
Islam Q&A
Now my question is, Is that all regarding medicine is mentioned in the Holy Quran? Or is there more left which we've to still put into use?
I'm asking this question with regards to an earnest request frm a friend of mine, a hindu named Vignesh and he asked me whether there r matters left still in the Holy Quran to control some of these deadly diseases.
A) Praise be to Allaah.
Firstly:
Allaah sent Muhammad (peace and blessings of Allaah be upon him) with a religion that covers all aspects of life, as Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) left us and no bird flapped its wings in the sky except that he had taught us some knowledge about it.
(Narrated by Ahmad, 20399. See Majma’ al-Zawaa’id, 8/263. al-Haythami said: it was narrated by al-Tabaraani and its men are the men of saheeh apart from Muhammad ibn ‘Abd-Allaah ibn Yazeed al-Muqri’ who is thiqah (trustworthy)).
Islam came to meet the needs of people in all aspects of their lives.
Secondly:
What is narrated in the Sunnah from the Prophet (peace and blessings of Allaah be upon him) complements what is in the Qur’aan. These two sources are the principal sources for Muslims. The Prophet (peace and blessings of Allaah be upon him) has told us that Allaah has not sent down any disease but He has also sent down a cure for it.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down a cure for it.”
Narrated by al-Bukhaari, 5678.
Thirdly:
What the questioner has mentioned, that some Muslims say that many remedies were discovered through the Holy Qur’aan, we say that this is somewhat exaggerated.
The Qur’aan is not a book of medicine or geography or geology as some Muslims like to say to westerners. Rather it is a book of guidance for mankind and one of the greatest of its miracles is its eloquence and the ideas and concepts that it contains. This is the main aspect of its miraculous nature. Allaah revealed it to His Prophet (peace and blessings of Allaah be upon him) at a time when eloquence had reached great heights, so this book came to amaze those people and challenge them in their area of expertise, to prove to them that it was from Allaah.
This is not strange, and it is nothing new in religion. The signs of Moosa (peace be upon him) – his stick and his hand – were of the kind that was prevalent during his time, which was magic (sihr). The signs of ‘Eesa (peace be upon him) – raising the dead and healing the blind and lepers – were of the kind that his people were skilled in and that was widespread among them, which was medicine.
Hence we say that the greatest feature of the Qur’aan is its eloquence. Scholars nowadays are still discovering new aspects of its eloquence through their study of its verses.
This does not mean that there is no other miraculous aspects to the Qur’aan. Rather in some verses Allaah mentions things about the design of the human body, the stages of its creation and development, some natural phenomena, etc.
But with regard to cures for various diseases, as the questioner mentions, the Qur’aan is a healing for the believers. This includes healing the heart (mental or spiritual disease) and physical healing. Allaah mentions honey in the Qur’aan and says that it is a healing for mankind. And He mentions the principle of preserving good health and guarding against sickness. So whoever says that the Qur’aan says a lot about medicine in this regard is right, but whoever goes beyond that is exaggerating. Rather this is a kind of exaggeration coined by some Muslims. The Qur’aan is not a book of medicine. There are some diseases that did not exist previously, so how could their cure come – according to what the questioner says – before they appeared?
Fourthly:
(a) The following are some of the verses which indicate that the Qur’aan is healing:
Allaah says (interpretation of the meaning):
“And We send down of the Qur’aan that which is a healing and a mercy to those who believe”
[al-Isra’ 17:82]
Ibn al-Qayyim (may Allaah have mercy on him) said:
Allaah says “And We send down of the Qur’aan that which is a healing and a mercy to those who believe”. The correct view is that the word min (translated here as “of”) serves to explain the nature of the Qur’aan as a whole, not to refer to parts of it and not other parts.
Allaah says (interpretation of the meaning):
“O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your hearts”
[Yoonus 10:57]
The Qur’aan is the complete healing for all mental, spiritual and physical diseases, all diseases of this world and the Hereafter. But not everyone is guided to use it for the purpose of healing. If the sick person uses the Qur’aan for healing in the proper way, and applies it to his disease with sincerity, faith, complete acceptance and firm conviction, fulfilling all its conditions, then no disease can resist it.
How can disease resist the words of the Lord of heaven and earth which, if He had revealed it to the mountains they would have crumbled and if He had revealed it to the earth it would have broken it apart? There is no sickness, spiritual or physical, but in the Qur’aan there is that which indicates its remedy, its cause and how to protect against it for those who are blessed with understanding of His Book.
Zaad al-Ma’aad, 4/352
(b) The Qur’aan contains the treatment for hearts and souls, and as such it is a means of expelling all sicknesses from the body. In this regard the Qur’aan is a healing and a remedy for many diseases.
Ibn al-Qayyim (may Allaah have mercy on him) said:
We and others have tried this on many occasions and we have seen that it works in ways that physical remedies do not. Indeed we now regard physical medicine as the doctors regard folk medicine. This is in accordance with the law of divine wisdom, not contrary to it, but the causes of healing are many and varied. When the heart is in contact with the Lord of the Worlds, the Creator of the disease and the remedy, the Controller of nature Who directs it as He wills, he has other remedies apart from the remedies that are sought by the heart that is far away from Him and that turns away from Him. It is known that when a person’s spirits are high and his body is in good shape, they cooperate in warding off disease and suppressing it, so if a person is in high spirits and physical good shape, finds comfort in being close to his Creator, loving Him, enjoying remembrance of Him (dhikr), devoting all his strength and power for His sake and focusing on Him, seeking His help, putting his trust in Him, how can anyone deny that this is the greatest medicine or that this spiritual power gives him the means to ward off pain and defeat it completely? No one would deny this but the most ignorant of people, those who are furthest away from Allaah and the most hard-hearted and unaware of human nature.
Zaad al-Ma’aad 4/12
(c) In the Qur’aan there is Soorat al-Faatihah which is a ruqyah to be recited as a prayer for healing.
It was narrated that Abu Sa’eed (may Allaah be pleased with him) said: “A group of the companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allaah, I will recite ruqyah for him, but by Allaah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled.”
Narrated by al-Bukhaari, 2156; Muslim, 2201
Ibn al-Qayyim said concerning Soorat al-Faatihah:
Whoever is guided by Allaah and is given good insight to understand the deep meaning of this soorah and what it contains of Tawheed, understanding of the Divine nature, the names, attributes and actions of Allaah, the Divine decree, the Resurrection, rejecting any misconception that undermines the concept of the Oneness of the Divine Lordship and Divine nature, complete trust in Allaah and referring all one’s affairs to the One Who has full control of all things – to Him be all praise, for all goodness is in His hand and to Him all things return – and feeling in need of Him in seeking guidance that is the root of happiness in this world and in the Hereafter, will realize the connection between the contents of this soorah and bringing good and warding off evil. He will understand that ultimate goodness and blessing is connected to this soorah and is dependent upon understanding it and acting upon it. Then this soorah will make him independent of many other kinds of medicine and ruqyah, and it will open the door to a great deal of goodness and ward off a great deal of evil.
Zaad al-Ma’aad, 4/347
(d) The Qur’aan mentions the principle of maintaining good health.
Ibn al-Qayyim said:
The basic principles of medicine are three: prevention, maintaining good health, and removing harmful substances from the body.
Allaah has mentioned them all together, to His Prophet and his ummah in three places in His Book.
He prevented the sick person from using water lest it harm him, as He says (interpretation of the meaning):
“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)”
[al-Nisa’ 4:42]
Allaah allowed the sick person to do tayammum to protect him, just as He permitted it to the one who has no water.
Allaah says concerning the maintenance of good health:
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
The traveller is allowed to break his fast during Ramadaan, to protect his health lest the combination of fasting and the difficulties of travel weakens him and affects his health.
And Allaah said concerning the removal of harmful things by shaving the head of the person in ihraam (for Hajj or ‘Umrah):
“And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196]
So if a person has an ailment in his scalp when he is in ihraam, he is permitted to shave his head and remove the harmful thing or the bad substance that is causing lice to develop – as happened to Ka’b ibn ‘Ajrah – or if it is causing sickness to develop.
These three matters are the basic principles of medicine. We have mentioned an example of each one in order to point out the blessing of Allaah to His slaves in preventing sickness, protecting their health and removing harmful substances from them, as a mercy and kindness towards His slaves, for He is the Most Kind, Most Merciful.
Zaad al-Ma’aad, 1/164, 165
Ibn al-Qayyim said: On one occasion I discussed this with one of the chief doctors of Egypt, and he said: By Allaah if I had to travel to the west to obtain these benefits that would not be too much – or words to that effect.
Ighaathat al-Lahfaan, 1/25
(e) Mention of honey in the Qur’aan, and that it is a healing for mankind.
Allaah says (interpretation of the meaning):
“There comes forth from their [bees’] bellies, a drink of varying colour wherein is healing for men”
[al-Nahl 16:69]
Ibn al-Qayyim (may Allaah have mercy on him) said:
With regard to the Prophet’s guidance concerning drinking, it is the most perfect guidance that maintains good health. He used to drink honey mixed with cold water. This is very healthy and no one can understand how healthy it is except the most prominent doctors. For drinking honey on an empty stomach dissolves phlegm, cleanses the stomach, reduces its viscosity, washes away waste matter, warms it up a little and opens its inlet and exit. It has a similar effect on the liver, kidneys and urethra. It is more beneficial to the stomach than any other kind of sweet that enters it. However it may cause side effects in people who are suffering from jaundice because it is hot and jaundice is hot, so it may aggravate it; in order to avoid this effect vinegar may be added, then honey will become beneficial and drinking it will be more useful than many or most of the drinks that are made from sugar, especially for those who are not used to these drinks, for if they drink them they will not suit them as well as honey does, or even come close.
With regard to drinking it when it is collected and well-prepared, this is one of the most beneficial things for the body, and one of the greatest means of preserving health; it is very refreshing and energizing, and it is good for the liver and heart. If it is well-prepared it provides nutrition and makes food reach all parts of the body in the most effective manner.
Zaad al-Ma’aad, 4/224, 225
And he said (may Allaah have mercy on him):
Honey contains great benefits, for it cleanses impurities from the veins and stomach etc, whether it is eaten or applied to the skin. It is good for the elderly, the phlegmatic and those whose humours are cold and wet. It is nourishing, aids digestion, energizes, makes unpleasant medicine palatable, is good for the liver and chest, is a diuretic and helps to ease coughs caused by phlegm. If it is drunk warm mixed with rosewater it is beneficial for one who has been bitten by a scorpion or who has consumed opium. If it is drunk on its own mixed with water, it is good for the one who has been bitten by a rabid dog or eaten poisonous mushrooms. If fresh meat is placed in honey, it will stay fresh for three months, as will cucumbers, pumpkins and eggplants. Many fruits can be kept in it for six months. It will also preserve a dead body, and it is known as the trustworthy preserver. If the body of one who is afflicted with lice is painted with honey, it will kill the lice and their eggs. It makes the hair long, beautiful and smooth. If used on the eyes like kohl it clears the vision. If the teeth are brushed with it, it whitens the teeth and makes them bright, and keeps the gums healthy. It opens the veins and induces menstruation. If taken on an empty stomach it takes away phlegm and cleanses the stomach, clearing away waste matter and restoring the correct temperature. It does likewise to the liver, kidneys and urethra.
As well as all this, it has no side effects and causes little harm. It may cause side effects in one who is suffering from jaundice, but that may be counteracted by vinegar and the like, in which case it becomes very beneficial for him.
It is a kind of nourishment, a kind of medicine, a kind of drink, a kind of sweet, a kind of cream. There is nothing that has been created for us for a similar purpose that is better than it, or even comes close. The ancient peoples relied on it, and in most of the books of the ancients there is no mention of sugar at all and it was unknown to them, for it is something that is very new. The Prophet (peace and blessings of Allaah be upon him) used to drink honey mixed with water on an empty stomach, and this is the secret of maintaining good health that no one can understand except one who is intelligent and blessed.
Zaad al-Ma’aad, 4/33, 34.
Islam Q&A
Friday, August 8, 2008
It is not prescribed to intentionally over-exhaust yourself in worship, seeking reward thereby
Q) Is it prescribed to over exert efforts intentionally in worship seeking reward, to make wudu’ using cold water while ward water is available for example, or seeking a further Masjid while there is a close one? I am asking because I read that imam Ash-Shatiby mentioned that a person who intentionally over-exhausts himself in worship, will not be rewarded for intentional hardship.
A) Praise be to Allaah.
The one who deliberately over-exhausts himself will not be rewarded if his aim is hardship, rather he will be rewarded if hardship accompanies an action that he is required to do. That is because hardship is not to be sought in and of itself.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said in Sharh Nuzum Qawaa’id: Once this is established, that Islam does not seek hardship in and of itself, then we should not seek hardship. If an action may be done without hardship, then seeking hardship is not prescribed. For example: if a person says I will go for Hajj on foot so that I may be exhausted in Hajj and my reward will be greater, it should be said to him: Seeking hardship is not prescribed, because the Lawgiver does not intend hardship, so by your action you are going against the aim of the Lawgiver.
If someone were to say: It says in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Your reward will be commensurate with your effort”, our response is: The meaning of the word effort in this hadeeth does not mean exhausting oneself intentionally, rather what it means is the exhaustion that results from a certain act of worship which the worshipper does not intend to seek. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked:
What kind of water is it mustahabb to use when doing ghusl from janaabah – cold water or warm water?
They replied: Praise be to Allaah alone and blessings and peace be upon His Messenger and his family and companions.
The Muslim may use warm or cold water, according to what is in his best interests. The matter is broad in scope and the religion of Allaah is easy, as He says (interpretation of the meaning): “Allaah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185].
And Allaah is the Source of strength. May Allaah send blessing and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (5/328)
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The one who deliberately over-exhausts himself will not be rewarded if his aim is hardship, rather he will be rewarded if hardship accompanies an action that he is required to do. That is because hardship is not to be sought in and of itself.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said in Sharh Nuzum Qawaa’id: Once this is established, that Islam does not seek hardship in and of itself, then we should not seek hardship. If an action may be done without hardship, then seeking hardship is not prescribed. For example: if a person says I will go for Hajj on foot so that I may be exhausted in Hajj and my reward will be greater, it should be said to him: Seeking hardship is not prescribed, because the Lawgiver does not intend hardship, so by your action you are going against the aim of the Lawgiver.
If someone were to say: It says in the hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Your reward will be commensurate with your effort”, our response is: The meaning of the word effort in this hadeeth does not mean exhausting oneself intentionally, rather what it means is the exhaustion that results from a certain act of worship which the worshipper does not intend to seek. End quote.
The scholars of the Standing Committee for Issuing Fatwas were asked:
What kind of water is it mustahabb to use when doing ghusl from janaabah – cold water or warm water?
They replied: Praise be to Allaah alone and blessings and peace be upon His Messenger and his family and companions.
The Muslim may use warm or cold water, according to what is in his best interests. The matter is broad in scope and the religion of Allaah is easy, as He says (interpretation of the meaning): “Allaah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185].
And Allaah is the Source of strength. May Allaah send blessing and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (5/328)
And Allaah knows best.
Islam Q&A
She is pregnant and cannot bow or prostrate
Q) I am pregnant, and now i have concerns about praying sitting down. Usually i am able to do ruku, sit on the ground and almost complete the salah, except for sujud which may not be completely correct as it is very uncomfortable. so i am wondering, should i sit and pray even though i am capable of praying most of the salah, or should i pray the best i can. also what is the proper way of praying sitting down, is it in a chair or on the ground? Also, if i can stand and do ruku, but i cannot go down, should i stand for the standing parts and sit in a chair for the sitting parts. please answer soon, since i cannot find any information on this and am confused as what to do.
A) Praise be to Allaah.
The basic principle concerning the prayer of one who is sick is that he should do whatever he is able to of the essential parts of the prayer, and he does not have to do what he is unable to do. This is indicated by a great deal of evidence from the Qur’aan and Sunnah. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, then do as much of it as you can.” Narrated by al-Bukhaari, 7288; Muslim, 1337.
It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: “I was suffering from haemorrhoids and I asked the Prophet (peace and blessings of Allaah be upon him) about praying. He said, ‘Pray standing, and if you cannot, then sitting down, and if you cannot, then lying on your side.’” Narrated by al-Bukhaari, 1117.
Based on the above, if you are able to pray standing up then you have to stand. Then if you become unable to stand or it is too difficult for you to stand, then you can sit down whilst praying.
It is permissible to sit on a chair or on the ground, depending on what you are able to do and what is easy for you. But it is better to sit on the ground, because the Sunnah is for a person to sit cross-legged in the place where one would stand and bow, and this is not easy to do on a chair.
Shaykh Ibn ‘Uthaymeen said:
If a person cannot pray standing, he should pray sitting, but it is better to sit cross-legged in the place of standing and bowing.
From his essay, Tahaarat al-Mareed wa Salaatuhu
This sitting cross-legged is not obligatory; he may sit however he wants because the Prophet (peace and blessings of Allaah be upon him) said: “If he cannot then sitting,” and he did not explain how he should sit.
See al-Sharh al-Mumti’, 4/462.
If it is too difficult for you to prostrate and bow, then you can lean forward and make the leaning for sujood deeper than that for rukoo’.
If you can stand, then lean forward for rukoo’ whilst standing, and lean forward for sujood whilst sitting, then you should do that, because standing is closer to bowing than sitting, and sitting is closer to sujood than standing.
Shaykh Ibn Baaz said:
Whoever is able to stand but is unable to bow or prostrate is not relieved of the obligation to stand, rather he should pray standing up, then lean forward for rukoo’ (i.e., whilst standing) then sit and lean forward for sujood… and he should make leaning for sujood deeper than that for rukoo’. If he is only unable to prostrate then he should do rukoo’ and then lean forward for sujood.
If during the prayer the sick person becomes able to do something that he was unable to do, such as standing, sitting, bowing or prostrating, he should start to do that and continue from whatever he has already completed of his prayer.
From his essay Ahkaam Salaat al-Mareed wa Tahaaratihi.
Shaykh Ibn ‘Uthaymeen said:
Whoever is not able to bow should lean forward whilst standing, and whoever is not able to prostrate should lean forward whilst sitting.
Al-Sharh al-Mumti’, 4/475
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The basic principle concerning the prayer of one who is sick is that he should do whatever he is able to of the essential parts of the prayer, and he does not have to do what he is unable to do. This is indicated by a great deal of evidence from the Qur’aan and Sunnah. Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, then do as much of it as you can.” Narrated by al-Bukhaari, 7288; Muslim, 1337.
It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: “I was suffering from haemorrhoids and I asked the Prophet (peace and blessings of Allaah be upon him) about praying. He said, ‘Pray standing, and if you cannot, then sitting down, and if you cannot, then lying on your side.’” Narrated by al-Bukhaari, 1117.
Based on the above, if you are able to pray standing up then you have to stand. Then if you become unable to stand or it is too difficult for you to stand, then you can sit down whilst praying.
It is permissible to sit on a chair or on the ground, depending on what you are able to do and what is easy for you. But it is better to sit on the ground, because the Sunnah is for a person to sit cross-legged in the place where one would stand and bow, and this is not easy to do on a chair.
Shaykh Ibn ‘Uthaymeen said:
If a person cannot pray standing, he should pray sitting, but it is better to sit cross-legged in the place of standing and bowing.
From his essay, Tahaarat al-Mareed wa Salaatuhu
This sitting cross-legged is not obligatory; he may sit however he wants because the Prophet (peace and blessings of Allaah be upon him) said: “If he cannot then sitting,” and he did not explain how he should sit.
See al-Sharh al-Mumti’, 4/462.
If it is too difficult for you to prostrate and bow, then you can lean forward and make the leaning for sujood deeper than that for rukoo’.
If you can stand, then lean forward for rukoo’ whilst standing, and lean forward for sujood whilst sitting, then you should do that, because standing is closer to bowing than sitting, and sitting is closer to sujood than standing.
Shaykh Ibn Baaz said:
Whoever is able to stand but is unable to bow or prostrate is not relieved of the obligation to stand, rather he should pray standing up, then lean forward for rukoo’ (i.e., whilst standing) then sit and lean forward for sujood… and he should make leaning for sujood deeper than that for rukoo’. If he is only unable to prostrate then he should do rukoo’ and then lean forward for sujood.
If during the prayer the sick person becomes able to do something that he was unable to do, such as standing, sitting, bowing or prostrating, he should start to do that and continue from whatever he has already completed of his prayer.
From his essay Ahkaam Salaat al-Mareed wa Tahaaratihi.
Shaykh Ibn ‘Uthaymeen said:
Whoever is not able to bow should lean forward whilst standing, and whoever is not able to prostrate should lean forward whilst sitting.
Al-Sharh al-Mumti’, 4/475
And Allaah knows best.
Islam Q&A
Women using black dye on their hands
Q) Is it permissible for women to draw on their hands using a black dye?
A) Praise be to Allaah.
There is nothing wrong with using the black dye that is called dooj, but if the dooj has any substance that prevents the water from reaching the skin, it must be removed when doing ghusl from janaabah or following menses and nifaas, and when doing wudoo’.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd
IslFataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/36.
A) Praise be to Allaah.
There is nothing wrong with using the black dye that is called dooj, but if the dooj has any substance that prevents the water from reaching the skin, it must be removed when doing ghusl from janaabah or following menses and nifaas, and when doing wudoo’.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Standing Committee for Academic Research and Issuing Fatwas
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh Bakr Abu Zayd
IslFataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 24/36.
Doing Hajj with money he earned by working in a company that produces tobacco
Q) I work as an engineer in a company that produces molasses tobacco. My wife works in the same company as well. There is an association that helps others who can’t afford able to do Hajj; I have participated in it long time ago. Alhamdulillah now we are able to go. We do not have any other source for living apart from our salaries from the tobacco company; we both are now over 50. Is it halal for us to perform hajj using this money? All our income is just from this work. My wife and I have received the tickets for hajj and we cannot return them. Please answer quickly, and do not be eager to make it haram, for everything is in the hands of Allah.
A) Praise be to Allaah.
Firstly:
Smoking tobacco and shisha (hookah, hubble-bubble) is haraam, because they are harmful and filthy. This has been discussed in the answer to question no. 45271.
If it is haraam to consume or use a thing, it is not permissible to manufacture or sell it, or to help with that.
Based on that, working in a company that produces tobacco is haraam work, and the salary that results from that is also haraam.
What you must do is repent to Allaah and give up this job, regret what has happened in the past and resolve not to do it again in the future.
If you did not know that consuming tobacco is haraam, or you were following a mufti who is lenient on this issue, then we hope that there will be no blame on you for what is past, and the wealth that you have is permissible for you.
But if you knew that consuming tobacco is haraam, then you have to get rid of this wealth by spending it on charitable causes and in the public interests of the Muslims, unless you need it, in which case you may take as much as you need. See the answer to question no. 78289.
Secondly:
If a person wants to do Hajj, his money must be pure and halaal. There is the fear that if a person does Hajj with haraam wealth, Allaah may not accept his Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Good and does not accept anything but that which is good.” Narrated by Muslim (1015).
But if you have already obtained permission to go for Hajj and tickets that you cannot return, then we think that you should do Hajj, and regard this money as a loan and pay an equivalent amount on charitable causes when Allaah blesses you – even if it is after a while. Thus we hope that your Hajj will be accepted. You must also repent to Allaah and resolve to give up the haraam work.
It is no secret to you that provision is in the hand of Allaah, and that He gives to His righteous slaves and close friends who fear Him. Place your hopes in that which is with Allaah. We ask Allaah to accept your repentance and your Hajj, and to grant you more of His bounty and kindness.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Smoking tobacco and shisha (hookah, hubble-bubble) is haraam, because they are harmful and filthy. This has been discussed in the answer to question no. 45271.
If it is haraam to consume or use a thing, it is not permissible to manufacture or sell it, or to help with that.
Based on that, working in a company that produces tobacco is haraam work, and the salary that results from that is also haraam.
What you must do is repent to Allaah and give up this job, regret what has happened in the past and resolve not to do it again in the future.
If you did not know that consuming tobacco is haraam, or you were following a mufti who is lenient on this issue, then we hope that there will be no blame on you for what is past, and the wealth that you have is permissible for you.
But if you knew that consuming tobacco is haraam, then you have to get rid of this wealth by spending it on charitable causes and in the public interests of the Muslims, unless you need it, in which case you may take as much as you need. See the answer to question no. 78289.
Secondly:
If a person wants to do Hajj, his money must be pure and halaal. There is the fear that if a person does Hajj with haraam wealth, Allaah may not accept his Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is Good and does not accept anything but that which is good.” Narrated by Muslim (1015).
But if you have already obtained permission to go for Hajj and tickets that you cannot return, then we think that you should do Hajj, and regard this money as a loan and pay an equivalent amount on charitable causes when Allaah blesses you – even if it is after a while. Thus we hope that your Hajj will be accepted. You must also repent to Allaah and resolve to give up the haraam work.
It is no secret to you that provision is in the hand of Allaah, and that He gives to His righteous slaves and close friends who fear Him. Place your hopes in that which is with Allaah. We ask Allaah to accept your repentance and your Hajj, and to grant you more of His bounty and kindness.
And Allaah knows best.
Islam Q&A
Arranging the rows during prayer
Q) Many people do not know that it is from the sunnah to stand feet to feet and so during a jamaa'h, they leave a small gap in between. To what extent are we obliged to try and fill the gap by spreading our feet further apart? If the line is not straight, do we align ouselves to the person on our right, or the one on the left?
A) Praise be to Allaah.
It is obligatory for the Muslims to make their rows straight and compact and to close the gaps between them. That is done by standing shoulder-to-shoulder and foot-to-foot.
It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “Make your rows straight for I can see you behind my back.”
Narrated by al-Bukhaari, 686; Muslim, 425.
It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make your rows straight, stand shoulder to shoulder and close the gaps, and do not resist your brothers’ hands. Do not leave any gaps for the Shaytaan. Whoever complete a row, Allaah will reward him, and whoever breaksa row, Allaah will forsake him.
Abu Dawood said: What is meant by “Do not resist your brothers’ hands” is that a man should be easy-going if his brother pushes him forwards or backwards to make the row straight. (‘Awn al-Ma’bood).
Narrated by Abu Dawood, 666; al-Nasaa’i, 819. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 620.
It was narrated that al-Nu’maan ibn Basheer said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to face the people and said, ‘Straighten your rows,’ three times, ‘for by Allaah either you straighten your rows or Allaah will create division among your hearts.’ And I saw men standing shoulder to shoulder, knee to knee, ankle to ankle.”
Narrated by Abu Dawood, 662; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 616.
Should a man look to his right or his left so that he can make the row straight?
The Sunnah is for the imam to stand in the front, in line with in the middle of the row, then the rows should start from behind the imam, not from the right hand side of the mosque or the left, as some people do. Rather they should start from behind the imam, then the row should be completed to both the right and the left, so as to follow the Sunnah of having the imam in the middle.
Based on this, then whoever is in the right half of the row should look to his left and align himself with whoever is on his left and whoever is in the left half should look to his right and align himself with whoever is on his right.
With regard to the gaps between the feet, the worshipper should stand in a moderate fashion, neither standing with his feet together nor making them too far apart, because the further apart he makes them, the further his shoulders will be from his neighbour’s shoulders. Making the rows straight and compact is achieved by standing foot-to-foot and shoulder-to-shoulder.
Shaykh Bakr Abu Zayd said:
One of the new things that we see some people doing, with no evidence in sharee’ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them.
This is something for which there is no basis in sharee’ah and it is going to the extreme in implementing the Sunnah. This is wrong on two counts.
The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.
But to try to spread the legs wide and turn the feet inward so that one's ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in sharee’ah, and it widens the gaps between people standing in prayer.
That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah.
Doing that is like competing with one’s neighbour and trying to take his place. All of that is not prescribed in sharee’ah.
Laa jadeed fi Ahkaam al-Salaah, 12. 13.
Islam Q&A
A) Praise be to Allaah.
It is obligatory for the Muslims to make their rows straight and compact and to close the gaps between them. That is done by standing shoulder-to-shoulder and foot-to-foot.
It was narrated from Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “Make your rows straight for I can see you behind my back.”
Narrated by al-Bukhaari, 686; Muslim, 425.
It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Make your rows straight, stand shoulder to shoulder and close the gaps, and do not resist your brothers’ hands. Do not leave any gaps for the Shaytaan. Whoever complete a row, Allaah will reward him, and whoever breaksa row, Allaah will forsake him.
Abu Dawood said: What is meant by “Do not resist your brothers’ hands” is that a man should be easy-going if his brother pushes him forwards or backwards to make the row straight. (‘Awn al-Ma’bood).
Narrated by Abu Dawood, 666; al-Nasaa’i, 819. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 620.
It was narrated that al-Nu’maan ibn Basheer said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to face the people and said, ‘Straighten your rows,’ three times, ‘for by Allaah either you straighten your rows or Allaah will create division among your hearts.’ And I saw men standing shoulder to shoulder, knee to knee, ankle to ankle.”
Narrated by Abu Dawood, 662; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 616.
Should a man look to his right or his left so that he can make the row straight?
The Sunnah is for the imam to stand in the front, in line with in the middle of the row, then the rows should start from behind the imam, not from the right hand side of the mosque or the left, as some people do. Rather they should start from behind the imam, then the row should be completed to both the right and the left, so as to follow the Sunnah of having the imam in the middle.
Based on this, then whoever is in the right half of the row should look to his left and align himself with whoever is on his left and whoever is in the left half should look to his right and align himself with whoever is on his right.
With regard to the gaps between the feet, the worshipper should stand in a moderate fashion, neither standing with his feet together nor making them too far apart, because the further apart he makes them, the further his shoulders will be from his neighbour’s shoulders. Making the rows straight and compact is achieved by standing foot-to-foot and shoulder-to-shoulder.
Shaykh Bakr Abu Zayd said:
One of the new things that we see some people doing, with no evidence in sharee’ah, is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row, or to align themselves with a person on their left if they are on the left hand side of the row, and they turn their feet inward so that their ankles are touching the ankles of the people next to them.
This is something for which there is no basis in sharee’ah and it is going to the extreme in implementing the Sunnah. This is wrong on two counts.
The alignment of the row should begin from where the imam is standing. Whoever is on the right of the row should align himself by looking at those who are to his left (i.e., closer to the imam). Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.
But to try to spread the legs wide and turn the feet inward so that one's ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration, and a new interpretation which is indicative of going to extremes in trying to apply the Sunnah. It causes annoyance and is not prescribed in sharee’ah, and it widens the gaps between people standing in prayer.
That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps and turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the qiblah.
Doing that is like competing with one’s neighbour and trying to take his place. All of that is not prescribed in sharee’ah.
Laa jadeed fi Ahkaam al-Salaah, 12. 13.
Islam Q&A
Eclipse prayer after dawn
Q) We went out to pray Fajr prayer last Thursday, the fourteenth of Ramadaan, and we saw that the moon was eclipsed. What should we have done?
A) Praise be to Allaah.
The sun and moon are two of the signs of Allaah. By means of lunar and solar eclipses, Allaah reminds His slaves of the Day of Resurrection, the Day on which their light will disappear. Allaah says (interpretation of the meaning):
“So, when the sight shall be dazed.
8. And the moon will be eclipsed.
9. And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light)”
[al-Qiyaamah 75:7-9]
So by means of this sign Allaah reminds us of that Day. See also question no. 5901. And the Prophet (peace and blessings of Allaah be upon him) hastened to pray when that happened.
When you saw the eclipse when you were going out for Fajr prayer, you had the choice of starting with the eclipse prayer, as suggested by some scholars, because of the command narrated from the Prophet (peace and blessings of Allaah be upon him) to hasten to do that. But if you started with Fajr first, this is also good because the obligatory prayer should come first. This may also serve an interest, especially since the eclipse could not be seen except at the time of the iqaamah, so it may have been too difficult for the people, especially those who had stayed up at night during the blessed month, if the imam had started with the eclipse prayer. So he started with Fajr prayer, to enable those who wanted to leave to do so, as that would be easier for the people; this is also less likely to cause confusion, especially for those who had come for Fajr and did not know that the imam was going to offer the eclipse prayer.
Islam Q&A
A) Praise be to Allaah.
The sun and moon are two of the signs of Allaah. By means of lunar and solar eclipses, Allaah reminds His slaves of the Day of Resurrection, the Day on which their light will disappear. Allaah says (interpretation of the meaning):
“So, when the sight shall be dazed.
8. And the moon will be eclipsed.
9. And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light)”
[al-Qiyaamah 75:7-9]
So by means of this sign Allaah reminds us of that Day. See also question no. 5901. And the Prophet (peace and blessings of Allaah be upon him) hastened to pray when that happened.
When you saw the eclipse when you were going out for Fajr prayer, you had the choice of starting with the eclipse prayer, as suggested by some scholars, because of the command narrated from the Prophet (peace and blessings of Allaah be upon him) to hasten to do that. But if you started with Fajr first, this is also good because the obligatory prayer should come first. This may also serve an interest, especially since the eclipse could not be seen except at the time of the iqaamah, so it may have been too difficult for the people, especially those who had stayed up at night during the blessed month, if the imam had started with the eclipse prayer. So he started with Fajr prayer, to enable those who wanted to leave to do so, as that would be easier for the people; this is also less likely to cause confusion, especially for those who had come for Fajr and did not know that the imam was going to offer the eclipse prayer.
Islam Q&A
He did ghusl just to be clean, and he did not realize that he was junub. Should he repeat his ghusl?
Q) I woke up and made ghusl and prayed as I usually do every morning. Two hours later I found out that I was junub. Should I repeat my ghusl in this case or the first ghusl is enough? Bearing in mind that I did not intend to clear the janaba while making ghusl.
A) Praise be to Allaah.
Firstly:
If a person prays then realizes that he was junub, he must do ghusl and repeat the prayer; his first ghusl does not count that he did as a habit or to keep clean, without the intention to remove janaabah, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907).
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/158): If he intended to do an act of purification for something for which purification is not prescribed, such as to cool down, and he did not intend the purification that is prescribed in sharee’ah, then the impurity is not removed because he did not have the intention of purification, so it does not count as anything.
End quote.
Islam Q&A
A) Praise be to Allaah.
Firstly:
If a person prays then realizes that he was junub, he must do ghusl and repeat the prayer; his first ghusl does not count that he did as a habit or to keep clean, without the intention to remove janaabah, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907).
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/158): If he intended to do an act of purification for something for which purification is not prescribed, such as to cool down, and he did not intend the purification that is prescribed in sharee’ah, then the impurity is not removed because he did not have the intention of purification, so it does not count as anything.
End quote.
Islam Q&A
She asked for divorce and he said: “If this is really what you want in your heart then it is as you wish”
Q) I had an argument with my husband; and I asked for divorce, while I did not really want. I just wanted to know how much he loves me and how much he needs me with him. He said to me: “if you really want this by your heart then as you wish”. As I mentioned before, I did not want this at all. And I am asking Allah to forgive me for what I said. What is the ruling on this? Is it considered oath or a single divorce?
A) Praise be to Allaah.
Firstly:
It is not permissible for a woman to ask for divorce unless there is a reason for that, such as bad treatment from the husband, because of the report narrated by Abu Dawood (2226), al-Tirmidhi (1187) and Ibn Maajah (2055) from Thawbaan (may Allaah be pleased with him) who said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This has been discussed in the answer to question no. 117185. The mere fact that there is an argument between the couple does not justify asking for divorce, and that applies even less to asking for a divorce in order to test the husband and find out the wife’s position with him. This is wrong. In such cases the shaytaan may succeed in tempting the husband to issue a divorce, or may convince him that his wife hates him and dislikes him.
Divorce should not be mentioned between husband and wife, either in jest or in earnest. Rather they should avoid even thinking of it, so long as their relationship is good, so that it will not become easy to think of taking that step.
Hence we say: Ask Allaah for forgiveness for this action, and apologize to your husband for what you pushed him to do.
Secondly:
If your husband said “If you really want a divorce in your heart then you are divorced”, and in fact you did not want a divorce, then this does not count as a divorce, and it is not an oath.
But your husband did not say that, rather he said something that was less serious than that, namely “If you want … then it is as you want.” This is not a clear statement of divorce, rather it is like a hint and a divorce does not take place unless the husband intends it.
See also the answer to question no. 98670.
Moreover, he made that conditional upon something that did not happen, which was your wanting a divorce.
So divorce did not take place when the husband said these words. And there is no need to offer expiation for breaking an oath (kafaraat yameen).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
It is not permissible for a woman to ask for divorce unless there is a reason for that, such as bad treatment from the husband, because of the report narrated by Abu Dawood (2226), al-Tirmidhi (1187) and Ibn Maajah (2055) from Thawbaan (may Allaah be pleased with him) who said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
This has been discussed in the answer to question no. 117185. The mere fact that there is an argument between the couple does not justify asking for divorce, and that applies even less to asking for a divorce in order to test the husband and find out the wife’s position with him. This is wrong. In such cases the shaytaan may succeed in tempting the husband to issue a divorce, or may convince him that his wife hates him and dislikes him.
Divorce should not be mentioned between husband and wife, either in jest or in earnest. Rather they should avoid even thinking of it, so long as their relationship is good, so that it will not become easy to think of taking that step.
Hence we say: Ask Allaah for forgiveness for this action, and apologize to your husband for what you pushed him to do.
Secondly:
If your husband said “If you really want a divorce in your heart then you are divorced”, and in fact you did not want a divorce, then this does not count as a divorce, and it is not an oath.
But your husband did not say that, rather he said something that was less serious than that, namely “If you want … then it is as you want.” This is not a clear statement of divorce, rather it is like a hint and a divorce does not take place unless the husband intends it.
See also the answer to question no. 98670.
Moreover, he made that conditional upon something that did not happen, which was your wanting a divorce.
So divorce did not take place when the husband said these words. And there is no need to offer expiation for breaking an oath (kafaraat yameen).
And Allaah knows best.
Islam Q&A
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