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Live Fatwa (General Session)

Dr. Mohammad S. Alrahawan
18 February, 2017

Dear Brothers/Sisters,

Thank you very much for joining us in this Live Fatwa session. We would like also to thank our guest, Dr. Mohammad S. Alrahawan, for answering the questions directed to him. You will find the answers of your questions below.

 

Wednesday, Feb. 22, 2017 | 20:00 - 22:00 GMT

Session is over.
DISCLAIMER
Views expressed by hosts/guests on this program (live dialogue, Facebook sessions, etc.) are their own and their appearance on the program does not imply an endorsement of them or any entity they represent.  

My wife is a non-practicing Muslim and she despises Islam. What should I do?



This is a test from Allah. Allah has tested some Prophets through their wives. Your responsibility is to exert all efforts possible to remind your wife of Allah and to strengthen her faith. This may happen by asking Allah in your prayers to guide her to the straight path and by consistently advising her. She might have been exposed to some circumstances or bad experience which affected her commitment and dedication. She might have been raised in a corrupt environment.

 

In case you both have children, they may be greatly affected by your separation. This is the reason you have to take all possible means for getting her closer to Allah expecting reward from Him. My advice is to be patient to her, but if you have strong feeling she will affect your religion you may, then, divorce her.

As-salamu Alaikum. If a woman is covering her face is it alright for her to uncover to a non-mahram man who harmed her, so he would know that he did harmed her?



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

If you are convinced with the view that a woman is not supposed to show her face to non-mahram men, you must consistently do that with all people. An exception is made in case you are asked to show your face for a medical reason or for bearing testimony in courts or other similar reasons.

Assalamu Alaykum Respected Scholars,Please can you advise what the Islamic ruling is regarding saying Salla Allahu'alayhi wa Sallam (Peace be upon him) after mentioning Prophet Muhammad's name either verbally or written? Jazak Allah Kheir!



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

All scholars are unanimous to the effect that sending prayers to the prophet is obligatory once in a Muslim’s life time. They based their view on Allah’s saying, “Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace.” (Al-Ahzab 33:56).

 

Imam Ash-Shafi`ī and some Maliki scholars stated that it is obligatory to send prayers to the Prophet at least during obligatory and supererogatory prayers. It is, however, recommended to send prayers on the Prophet when you hear his name at least once. When writing his name, it is similarly recommended to fully write the verbal formula or its translation. Scholars disliked a person to just put an abbreviation in the form of initial letters of the salla Allahu ‘alyihi wa sallam.

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Asalam sheikh. In Australia, there is a sheikh who does ruqya on people affected by black magic and other related illness. He only recites short verses from different suras of the Quran. During the ruqya session, the patients usually see the jinn and people who put spells on them. People who visited him and he cured told me that. They saw real jinn when sheikh recited the Quran on repletion process the jinn were chained and sometimes they got burnt. The sheikh called this as a basira in Arabic. Is basira possible?



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

When a Muslim helps another in curing his illness, he is not supposed to claim a merit for himself for curing someone, since Allah is the one who really cures. Doctors and medications are means which affect by the will of Allah. We are not supposed to praise or highly estimate our works in front of people. We must show humbleness and our weakness before Allah and his servants.

The fact is that we cannot see jinn in their original form. Allah explained that in the Qur’an, “O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe.” (Al-A`raf 7:27)

 

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Devils, however, can appear in other forms like the form of a man or a woman or in the form of an animal. This has been proved through authentic ahadith from the Prophet.

 

As for Basirah, it is insight that Allah bestows on His sincere servants so that they can see the truth. The Messenger of Allah (peace be upon him) said: “Among the nations, there used to be Muhaddathun (those who were given understanding), and if there were one in my nation, it would be `Umar ibn Al-Khattab.” (At-Tirmidhi and has been graded as authentic). Scholars stated that muhaddathun are the ones whose tongues flow with the truth even unintentionally.

Asalamu alaikum warahmatu lai ta'ala wabarakatu.My name is Abdul Walid from Ghana.Sheik, I wanna ask if I can pray for my maternal grandfather's soul. But I am a bit scared because he died a Christian.



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

Allah stated in the Quran, “It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the disbelievers, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]” (At-tawbah 9:113)

On commenting on this verse, Imam Al-Qurtubi; an exegete of the Quran said, “Allah has not given permission to the believers to pray for forgiveness for the polytheists.” (Al-Qurtubi, al-Jaami’ 3:173).

 

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Similarly, the Prophet has been reported as saying, “I asked my Lord for permission to pray for forgiveness for my mother, and He did not permit me. I asked Him for permission to visit her grave, and He granted me permission.” (Muslim)

Therefore, it is not permissible to pray for your grandfather who died in the state of disbelief.

Is consulting a numerologist to see whether anyone would be good for a match haram in Islam? What is fatwa or Islamic perspective on numerology?



Consulting a numerologist is prohibited in Islam. Certain aspects of numerology, in particular, assigning any special powers to particular numbers to ward off misfortune, or the belief that certain numerological patterns can predict the future, runs counter to the core Islamic concept of tawheed — that there is only one God has certain attributes that are unique to him — e.g. knowledge of future events.

This maintenance of purity of God’s attributes is also why Islam strongly condemns practices that share some attributes with numerology (e.g. fortune telling). On the authority of Safiyyah (may Allah be pleased with her) who reported from Hafsah (wife of the Prophet) that the Prophet (peace be upon him) said, “The Salah of whoever approaches a fortune-teller and asks him about anything will not be accepted for 40 days and nights.”(Muslim)

 

The Prophet instructed us to pray istikharah instead of consulting numerologist. Jabir (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) used to teach us the Istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur’an. He used to say: “When one of you contemplates entering upon an enterprise, let him perform two Rak’ah of optional prayer other than Fard prayers and then supplicate: “Allahumma inni astakhiruka bi ‘ilmika, wa astaqdiruka bi qudratika, wa as-‘aluka min fadlikal-‘azim. Fainnaka taqdiru wa la aqdiru, wa ta’lamu wa la a’lamu, wa Anta ‘allamul- ghuyub. Allahumma in kunta ta’lamu anna hadhal-‘amra (and name what you want to do) khairun li fi dini wa ma’ashi wa ‘aqibati amri, (or he said) ‘ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta’lamu anna hadhal ‘amra (and name what you want to do) sharrun li fi dini wa ma’ashi wa ‘aqibati amri, (or he said) wa ‘ajili amri wa ajilihi, fasrifhu ‘anni, wasrifni ‘anhu, waqdur liyal- khaira haithu kana, thumma ardini bihi.”

 

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(O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my Deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my Deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.” (It is related by Bukhari and Muslim).

I was wondering if you can give me the rulings on wearing amulets with quranic verses to protect against magic. The imam who prescribed us these is very strict in following the sunnah, he is a raqi whose ways did not involve shirk rather was completely based on the Quran (reciting Falak/Nas). JazakAllah Khair!



The practice of writing Quranic verses, supplications, remembrances or the names of Allah on pieces of paper or clothes and wearing them like necklaces or bracelets has not been reported from the Prophet (peace be upon him) or any of his blessed Companions. As Muslims, our model examples are the Prophet and his companions.

The wearing of Ta`weez (amulets with Qur’an inside, or numbers representing Qur’anic verses) is as illogical as someone going to a doctor with an illness, collecting and paying for his prescription, then rolling it up or folding it, and putting it an ornamented leather pouch and wearing it around his neck, or arm or waist.

Ruwaifi` ibn Thabit said:”The Messenger of Allah (peace be upon him) said: ‘O Ruwaifi`, you may live for a long time after me, so tell the people that whoever ties up his beard, or twists it, or hangs an amulet, or cleans himself (after relieving himself) with animal dung or bones, Muhammad has nothing to do with him.'” (An-Nasa’i)

 

It is recommended that when a Muslim suffers from a diseases or being cast by an envious eye to recite ruqyah. It is reciting Qur’an and saying supplications reported from the Prophet (peace be upon him) over the sick seeking hope in Allah to cure him. It has very good curing effects. The Prophet (peace be upon him) used to recite over the sick and so did the Companions of the Prophet.

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The Prophet (peace be upon him) recited the following supplication as a ruqyah: Adhhib al-ba’s, Rabb al-nas, wa’shfi, anta Al-Shafiy, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman (Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind). This supplication is of great benefit.

 

Jibril (Gabriel, peace be upon him) performed the following Ruqyah for the Prophet (peace be upon him): Bismillaah urqik, min kulli shay’in yu’dhik, wa min sharri kulli nafsin aw `aynin hasidin Allah yushfik, bismillaah urqik [In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you].

How do you correct or rectify a mistake when you add a rak`ah or subtract a rak`ah from your regular prayer session?



If you miss a constituent element of prayer such as ruku` or a prostration and you discover this subtract before making your final tasleem, just add a new rak`ah and recite tashahhud and tasleem. At the end, you should make sujud as-sahaw (prostration for being forgetful). If you discover that immediately after tasleem, you can add a full rak`ah and recite tashahhud and tasleeem in addition to two prostrations for forgetfulness. In case you miss a supererogatory act of prayer such as the middle tashahhud of a prayer consisting of four rak`ahs, you just make two prostrations for forgetfulness.

As-salamu alaikum! I came across an article which says after the dead of the prophet Aisha RA and his sahabas recite tahiyya as ASSALAMU ALA NABIY instead of ASSALAMU ALAIKA AYYUHA NABIY. I need clarification please. Jakallah.



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

According to Sahih Al-Bukhari, Ibn Mas`ud narrated: Allah’s Messenger (peace be upon him) taught me the tashahhud as he taught me a Sura from the Qur’an, while my hand was between his hands.

 

(Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah’s slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet (peace be upon him) , but when he had died, we used to say, “Peace be on the Prophet.” (Al-Bukhari)

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Scholars maintained that this is the view of `Abdullah ibn Mas`ud which is based on his own personal reasoning. It has not been accredited by other Companions of the Prophet. For example, `Umar recited the standard formula of tashahhud on the pulpit, where the Prophet’s companions received it without objection. It has been related in Malik’s Muwatt. Yahya related to from Malik from Yahya ibn Sa`id al-Ansari that al-Qasim ibn Muhammad ibn Muhammad told him that `A’ishah, the wife of the prophet, may Allah bless him and grant him peace, used to say in the tashahhud, “Greetings, good words, prayers, pure actions belong to Allah. I testify that there is no god except Allah, alone without partner, and I testify that Muhammad is the slave of Allah and His Messenger. Peace be upon you, Prophet, and the mercy of Allah and His blessings. Peace be upon us and on the slaves of Allah who are salihun. Peace be upon you. ” (Al-Muwaṭṭa’)

 

Therefore, the correct view is to adhere to the standard formula which the Prophet related to his Companions including Ibn Mas`ud.

Salam. If a non-manhram woman did unpleasant things towards a man, does the man have the right to not be in contact with her? For example, the woman said statements that were threatening - this hurt him, but the issue was resolved. However, more conflicts came about. For instance, the woman decided to pray against him due to his trait (arrogance) since he broke the agreement that was made between. If the woman sincerely apologized for the all actions that she did towards him and tried her best to show that she means it, the man no longer has the right to be quiet and has to inform her that he forgave her and does something in order to fulfill the agreement that he broke with her?



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

A woman is not permitted to mingle or talk to a non-mahram man except when there is a valid reason such as a patient talking to her doctor. If there is an agreement between a man and a woman both of them must fulfill their agreement as long as it does not include anything unlawful. Kathir ibn `Amr ibn `Awf Al-Muzani narrated from his father, from his grandfather, that the Messenger of Allah (peace be upon him) said: “Reconciliation is allowed among the Muslims, except for reconciliation that makes the lawful unlawful, or the unlawful lawful. And the Muslims will be held to their conditions, except the conditions that make the lawful unlawful, or the unlawful lawful.” (At-Trimidhi) It is graded as an authentic hadith.

Assalamu Alaykum Is it permissible for a girl to marry without her parents' permission if they don't like that boy despite he is a Muslim and has a good livelihood? Explain obligatory conditions also



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

It is not permissible for a man to marry a woman without the consent of her legal guardian, such as her father or brother either she has or has not previously married.

 

This is the view of the majority of scholars, including Malik, Ash-Shafi`i and Imam Ahmad. They based their view on report of the Prophet, “There is no marriage except with a guardian.”

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According to the Hadith of `A’ishah: “And the ruler is the guardian of the one who does not have a guardian.” (At-Tirmidhi, Abu Dawud, Ibn Majah) It is graded as authentic hadith.

 

They further based their view on the hadith, “Any woman who gets married without the permission of her gurdian, her marriage is invalid, her marriage is invalid, her marriage is invalid. If her husband has consummated the marriage, then the dowry belongs to her in return for that. If she does not have a guardian then the (Muslim) ruler is the guardian of anyone who does not have a wali.” (At-Tirmidhi, Abu Dawud, Ibn Majah) It is graded as fairly authentic.

 

In case a guardian prevents a girl from marrying her suitable and qualified match without having a valid and legal reason, guardianship passes immediately to someone who is fit to be a guardian such as the brother or the uncle.

 

If all her guardians obstruct her from getting married to a suitable match of hers without providing a valid reason, the Muslim ruler should assume the role of her guardian.

 

This is based on the Prophet’s words, “…If she does not have a gurdian, then the (Muslim) ruler is the guardian of anyone who does not have a wali.” The “ruler” here means the judge who governs according to the Shari`ah or an imam of Islamic centers in the West. Therefore, a guardian does not have the right to prevent a woman from marrying any suitor without providing a valid reason.

Assalam-u-Alykum-Wa-RehmatullahBrother / SisterI have wanted to know whether or not the Shari`ah allows us to marry our Stepmother & Stepson and Stepbrother & Stepsister?Wassalam



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

According to the Islamic Shari`ah, a woman is prohibited to get married to her stepson. The Qurans provides, “And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah] and was evil as a way. ” (An-Nisa’ 4:22)

As salaamu alaikum,What is the woman's `awrah in front of another woman?



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

The area to be covered by a woman when being attended by another woman is what is between the navel and the knee, whether the woman is her mother or sister or is not her mahram. This is the view of the majority of Muslim scholars.

 

It is not permissible for a woman to look at the area between the navel and the knee of another woman, except in cases of necessity such as medical treatment. It does not necessarily mean that a woman is supposed to show the whole of her body except this area. It rather means that if a part of her body is exposed, she will not be held responsible before Allah.

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In case a Muslim feels a doubt against another woman’s way of looking at her or she is afraid that such a woman may describe her body for a male, she must cover her body in her presence. Such is the case when a Muslim woman is attended by a non-Muslim female.

I just got married and I already talked to my wife to wear Hijab, she asked me to give her sometimes to wear it. Am I responsible in front of Allah because she is my wife or she assumes the responsability for not wearing it in front of Allah as she says ''la ikraha fi iddin''. It's a verse from the Quran.Jazak Allah khair.



Allah has commanded husbands and fathers to take their responsibility of instructing and paying sincere advices to their wives and fellows. The Quran reads, “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.” (At-Tahrim 66:6)

 

The Prophet (peace be upon him) has further confirmed this responsibility in his hadith: “All of you are guardians and are responsible for your subjects. The ruler is a guardian of his subjects, the man is a guardian of his family, the woman is a guardian and is responsible for her husband’s house and his offspring; and so all of you are guardians and are responsible for your subjects.” (Al-Bukhari and Muslim)

 

But scholars differed on whether a husband will be held responsible for his wife in case she neglects fulfilling any of the duties due on her towards Allah.

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The correct view is that he is only responsible for admonishing and advising her, but she will be held responsible for her deeds alone in front of Allah on the Day of Judgment. This is based on the Qur’anic statement, “And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another “ (Al-An`am 6:164)

Salaam alaykum.I have a question I was hoping you could help me with.During the last 3 years my father was very ill - he suffered from dementia and heart failure and he passed away this year in July during Ramadan. May Allah bless his soul and grant him the highest rank in Janna. This was a very difficult time for our family. I cared for my father throughout these years and I turned to Allah for guidance and to help me find answers, peace and sabr.During shaberat of 2016 I tried to pray for most of the night. I Prayed the Maghrib prayer.Then I Recited Surah Yasin three times, each time with the following respective intention:For long life and health. For protection from calamities. For provision directly from the Divine Presence and to be free from need of others. Prayed the Isha prayer.Salatul Khair (The Prayer of Goodness)Throughout the night of Shabe Barat, pray one hundred cycles, or raka, of Salatul Khair, in each cycle reciting Surah Fatiha and ten times Surah Ikhlas (Chapter 112 of the Holy Qur’an), ultimately making a total of one thousand recitations of Sura ikhlas. However, I only prayed 20 cycles of salatul khair.Whilst I was praying I suddenly saw movement on the prayer mat and then the room was full of a white haze and I could see what seemed like electrical rain coming down from the ceiling. The room was covered.I got scared and stopped praying. Since that time when I read my salah I still see exactly the same as described. The visions have become stronger when I read the Koran I can see something floating all over me in front of my eyes and also in the room. Now I can see it all the time wherever I look. If I look towards a window it looks like a bright haze even on a cloudy day.I asked an imam to come to my house as I was afraid it might be a jinn and he told me that this was a positive thing. He said I am having a spiritual transition and am getting closer to Allah.Also during by the last 4 days of my father's life I could see his room full of bright light and also so much movement floating all over the room floating over him coming out of his nose. The light was so bright that I could not see the faces of my siblings clear. This continued until my dad passed away. On the morning, he passed on I was with him and a blinding light shone through the window but my siblings could not see it.I find I can see all of this much clearer after Maghreb namaz although it is there all the time even during the day. The haze in the rooms is everywhere, even when I am outside wherever I maybe not only in my house. I read the 4 Khuls every morning after reading Surah yasin and read ayatul Kursi after every salaah.I do not speak of this to anyone except my family and have found it very difficult to share this as I am so confused as to what is happening.I am very sorry this is such a long question but I would be extremely grateful if you could impart your knowledge and advise and guide me.Thank you



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

Your help and support for your father during his illness is highly praised and rewarded by Allah. I ask Allah to accept your deeds and to bless you and him with His mercy and forgiveness. There are certain things you have mentioned in your message which are not islamically correct and I wanted to highlight them in my answer.

 

First, Salatu al-Khair has been proved by some people by basing themselves on a fabricated report which is falsely attributed to the Prophet. This is the reason the massive majority of scholars maintained that it is an act of innovation. This has been confirmed by many scholars of hadith who graded this report as forgery.

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Secondly, making a total of one thousand recitations of Surat Al-Ikhlas has not been reported from the Prophet (peace be upon him) who said, “He who does something contrary to our way (i.e., Islam) will have it rejected.” (Muslim)

Concerning what you see in your state of vigilance, it cannot be ascertained as a vision of angels. Angles can be sighted by humans if they are shaped in man’s form. But one cannot see them in their real form of light. Allah created man from dust, He created the jinn from fire and He created the angels from light. It is proven by the definitive texts that it is not possible for humans to see the jinn unless they appear in a different form, such as in the form of humans or animals. The angels cannot be seen in their original form by most people unless they appear in human form.

You should not pay attention to all those things and turn to Allah in devotion and dedication and ask Him for guidance and forgiveness. You should not inform others about them since it may affect your commitment to Allah. People may think highly about you, start praising you and you, therefore, start showing off your deeds.

Aslamo Alekum, With the grace of Almighty I came to know your contact. Hazrat my one of friend is going to get married very soon, As you know in Muslim society we are facing a curse which is known as Divorce. To give a lesson to society for sake of Welfare for women he wants to add a line in Nikah naama as"Neither He can divorce you (She) nor she can divorce him provided the valid reason as mentioned below". See today Our Muslim brothers give divorce without any valid reason, and if would be in Nikah naama they will think twice to take the step, in most of the case girls were abused by this practice.So please guide us in eyes of Quran Majid and Sahih Hadith or you can text me the exact wording of valid reason.Can the same wording be mentioned in Nikah Naama and uttered while pronouncing the Mahr amount and Witness?



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

It is obligatory to fulfill conditions stipulated in all contracts. According to the Qur’an, “O you who have believed, fulfill [all] contracts.” (Al-Ma`idah 4:1)

 

Conditions which are included in marriage contracts are more worthy to be fulfilled. `Uqbah bin `Amir reported the Messenger of Allah (peace be upon him) as saying “The condition worthier to be fulfilled by you is the one by which you made the private parts (of your wife) lawful (for you). (Al-Bukhari).

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Therefore, if a wife makes the conditions that her husband must not get married to a second wife, he must fulfill this condition. Otherwise she may be divorced.

 

There are, however, conditions which cannot be stipulated in contracts simply because they violate some of the husband’s unavoidable rights. An example of those conditions is when a wife stipulates that her husband cannot have sexual relations with her or her husband is not allowed to divorce her. The Prophet (peace be upon him said) said: “What is the matter with people who stipulate conditions that are not in the Book of Allah? Whoever stipulates something that is not in the Book of Allah, it is not valid even if he stipulates one hundred conditions? The condition of Allah is more deserving of being followed and is more hinting.” (AL-Bukhari).

 

The Meaning of this hadith is that people cannot put conditions which are not allowed to put. Supposedly when a husband does not commit to any of the conditions he put on himself, he must divorce his wife. In a lot cases, divorce is a mercy from Allah and a solution for ensuing problems.

Assalamu alaikum,My sister does not perform salah, but follows all other aspects of religion. Now, my parents are looking for a groom for her. We are getting many proposals, but the guys are not strict with salah. My parents are of the opinion, since my sister is not particular about her salah, we need not be particular that the groom should follow salah regularly. Please advice. Thanks,



Wa `alaykum as-salam wa rahamatullah wa barakatuh

 

 

You have the responsibility of advising your sister of the gravity of neglecting prayers. If, however, a Muslim neglects the prayer out of laziness or carelessness, while nevertheless believing that the prayer is obligatory, then he/she is still a Muslim yet is religiously corrupt.

 

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In general, Muslims today who neglect the prayer fall into this category, and so by Allah’s grace they are still Muslim. She needs to know that it is one of the gravest sins. Buraidah (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said, “That which differentiates us from the disbelievers and hypocrites is our performance of Salah. He who abandons it, becomes a disbeliever.” (At-Tirmidhi)

You must also explain to those who propose for her marriage that she does not pray, because it is a defect in her character. It must be frankly shown and explained to those who are interested in getting married to her.

Assalamu alaicoum! What is better - to tell to a person that he has a fatal illness, or to hide this information from him. Please, advise.



Wa `alaykum as-salam wa rahmatullah.

 

It depends on the case and status of the patient. If it seems necessary for him to know his disease to help on caring about himself and avoiding certain foods or to take certain medicines, it is obligatory to do so. This is to keep him safe.

 

But if it does not make a difference, it is recommended not to tell him the truth about his disease. The physician must make his patients hopeful about the future. It was narrated from Abu Sa`eed Al-Khudri that the Messenger of Allah (peace be upon him) said: “When you enter upon one who is sick, cheer him up and give him hope of a long life, for that does not change anything (of the Divine Decree), but it will cheer the heart of the one who is sick.” (Ibn Majah and Abu Dawud, it is however graded as weak hadith)

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As'salamu Alykum- I have some blood relatives, who have, in the past, created problems between me and my wife and children. Therefore, I keep a distance from them and don't allow them coming to my house and I don't visit them. Is it permissible to do Istikharah to be sure that I'm making the right decision? Also, could Istikharah be done for marriage proposals? Jazak Allahu Khairan



Wa `alaykum assalam wa rahmatu Allah.

 

Maintaining a good relation with blood relatives is obligatory in Islam. It is prohibited to dissever relations with your relatives. The Qur’an reads: “So would you perhaps, if you turned away, cause corruption on earth and sever your [ties of] relationship? Those [who do so] are the ones that Allah has cursed, so He deafened them and blinded their vision.” (Muhammad 47:22-23)

 

It is not necessary that your relatives maintain their relations with you and your families in order to do good for them. `Abdullah ibn `Amr ibn Al-`As (May Allah be pleased with them) reported that the Prophet (peace be upon him) said, “The person who perfectly maintains the ties of kinship is not the one who does it because he gets recompensed by his relatives (for being kind and good to them), but the one who truly maintains the bonds of kinship is the one who persists in doing so even though the latter has severed the ties of kinship with him”. (Al-Bukhari)

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Abu Hurairah reported that the Messenger of Allah (peace be upon him) said, “Ties of kinship (rahim) are derived from the All-Merciful (ar-Rahman). They say: ‘My Lord! I have been wronged! My Lord! I have been cut off! My Lord! I have! I have!’ Allah answers them, ‘Are you not content that I cut off the one who cuts you off and I maintain connections with the one who maintains connections with you?'” (Al-Bukhari and Muslim)

 

Therefore, you do not have to make istikharah for things which are clearly prohibited. You have to maintain your good relations with them even if without exchanging visits.

 

As for making istikharah, it is recommended to make it in almost all of your affairs even if they seem unworthy. Jabir (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) used to teach us the istikharah (seeking guidance from Allah) in all matters as he would teach us a Surah of the Qur’an. He used to say: “When one of you contemplates entering upon an enterprise, let him perform two rak`ahs of optional prayer other than fard (obligatory) prayers and then supplicate: “Allahumma inni astakhiruka bi `ilmika, wa astaqdiruka bi qudratika, wa as-‘aluka min fadlikal-`azhim. Fainnaka taqdiru wa la aqdiru, wa ta`lamu wa la a`lamu, wa Anta `allamul- ghuyub. Allahumma in kunta ta`lamu anna hadhal-‘amra (and name what you want to do) khairun li fi dini wa ma`ashi wa `aqibati amri, (or he said) `ajili amri ajilihi, faqdurhu li wa yassirhu li, thumma barik li fihi. Wa in kunta ta`lamu anna hadhal ‘amra (and name what you want to do) sharrun li fi dini wa ma`ashi wa `aqibati amri, (or he said) wa `ajili amri wa ajilihi, fasrifhu `anni, wasrifni `anhu, waqdur liyal- khaira haithu kana, thumma ardini bihi.” (O Allah, I consult You through Your Knowledge, and I seek strength through Your Power, and ask of Your Great Bounty; for You are Capable whereas I am not and, You know and I do not, and You are the Knower of hidden things. O Allah, if You know that this matter (and name it) is good for me in respect of my deen, my livelihood and the consequences of my affairs, (or he said), the sooner or the later of my affairs then ordain it for me, make it easy for me, and bless it for me. But if You know this matter (and name it) to be bad for my deen, my livelihood or the consequences of my affairs, (or he said) the sooner or the later of my affairs then turn it away from me, and turn me away from it, and grant me power to do good whatever it may be, and cause me to be contented with it). And let the supplicant specify the object.” (Al-Bukhari)