D.A.W.A.H

Question:

Is it prohibited for a Muslim to eat prawn, crab, oyster or other such sea animals? Is there any evidence for this?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

No it is not prohibited. Only the Hanafi Madhab (school of thought) holds the opinion that all marine (sea) animals, except fish, are prohibited for consumption, whether they are always marine like prawns and crabs or if they are sometimes marine and sometimes terrestrial (land) like penguins or seals. This opinion has no evidence to support it and is rather against the evidences and the Ijma’ah (consensus) of the Muslimeen. Therefore, we reject this opinion and eat from what Allaah سبحانه و تعالى has made lawful for us.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

What is considered the Awrah of the male?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

It should be known that there is a major Khilaaf (difference of opinion) between the scholars on this matter. However, according to numerous authentic evidences, the Awrah of the male is only the private organs (the penis and the testicles on the front and the anus from the back). All the areas above or below these are not considered to be from the Awrah, although it is considered detestable to show some parts of these areas to others and hence, should be covered. This issue was covered in our lessons on Chapter 1 of Bulooghul Maram regarding Tahaarah (purification). The recorded lessons can be accessed from our English Recordings section. Furthermore, you can also read the research of Ibnu Hazm رحمه الله regarding this matter.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

If the Imaam is sitting while leading the Jama’ah (congregational) prayer, should the Ma’mum also follow him in sitting?

Answer:
Bismillahi wassalatu wassalaamu alaa rasoolillahi amma ba’ad, 

The evidence related to this issue is the following Ahadith:

On the authority of Anas رضي الله عنه: 

Allah’s Apostle ﷺ fell from a horse and got injured, so he led the prayer sitting and we also prayed sitting. When he completed the prayer he said, “The Imam is to be followed; if he says Takbir then say Takbir, bow if he bows; raise your heads when he raises his head, when he says, ‘Samiallahu liman hamida’ say, ‘Rabbana lakal hamd’, and prostrate when he prostrates”

[Sahih Al Bukhari, Hadith 700]

On the authority of Aisha رضي الله عنها:

“He ﷺ prayed sitting during the illness of which he died. He also prayed sitting on another occasion before that, when he was injured, and the people behind him prayed standing; so he indicated to them to sit, so they sat (and prayed). When he finished, he said, you were going to do as the Persians and the Romans do; stand for their kings who sit. So do not do so, for the Imaam is there to be followed; when he makes Rukoo (bowing), make Rukoo, when he rises, rise, and when he prays sitting, pray sitting.”
[Sahih Muslim]

There is a big Khilaaf (difference of opinion) on this matter and the three different opinions are as follows:

a) The Ma’mum should follow the Imaam in sitting if the Imaam sits in prayer, and this is the opinion of the Ahnaaf. 

b) The Ma’mum should not follow the Imaam if he is sitting and so if he sits the Ma’mum have to stand. This is the opinion of the majority of the Ulamaa such as Al Humaidi who said that this Hadith was Mansukh (abrogated) later.

c) Ibn Hazm رحمه الله and the Dhaahirees say that the Ma’mum should follow the Imaam in sitting, if the following condition is satisfied:
- If a Na’ib (assistant i.e. someone sitting next to the Imaam. In the Hadith of Ayesha رضي الله عنها above, Abu Bakr رضي الله عنه was sitting next to the Prophet ﷺ) is present.

It is wrong to say that the Hadith is Mansukh as per the opinion of the majority (opinion no. 2 above), as Bukhari رحمه الله mentioned it in his book (referring to the first Hadith). Why would he mention it if it was Mansukh and why did he not say so? Furthermore, the Prophet ﷺ in the next Hadith, mentioned the reason as to why he asked them to sit, which is that he was injured and he did not want them to be like the Romans and the Christians who stood for their kings. So how are we to say it is not allowed to copy the Romans and their Christians in their standing for the leader, if this Hadith is Mansukh? This is not possible.

As for the correct opinion according to me, is the last opinion (No. 3) which is one of the opinions to prove the brilliance and intelligence of Ibnu Hazm رحمه الله, as all the evidences in the Sahihain and others agree with this opinion. So the correct way is that the Ma’mum should sit, if the Imaam is sitting and there is a Naaib next to him.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Muhammad Rifkhan 

Question:

What is the proper etiquette of performing Ghusl (bath) after Janabah (major impurities)?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

The correct way to make the Ghusl Janabah is as in the following Hadith:

.عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّ النَّبِيَّ ﷺ كَانَ إِذَا اغْتَسَلَ مِنْ الْجَنَابَةِ بَدَأَ فَغَسَلَ يَدَيْهِ ثُمَّ يَتَوَضَّأُ كَمَا يَتَوَضَّأُ لِلصَّلَاةِ ثُمَّ يُدْخِلُ أَصَابِعَهُ فِي الْمَاءِ فَيُخَلِّلُ بِهَا أُصُولَ شَعَرِهِ ثُمَّ يَصُبُّ عَلَى رَأْسِهِ ثَلَاثَ غُرَفٍ بِيَدَيْهِ ثُمَّ يُفِيضُ الْمَاءَ عَلَى جِلْدِهِ كُلِّهِ

Narrated ‘Aisha رضي الله عنها (the wife of the Prophet ﷺ): “Whenever the Prophet ﷺ took a bath after Janabah, he started by washing his hands and then performed ablution like that for the prayer. After that he would put his fingers in water and move the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body”.

[Sahih Bukhari Volume 1, Book 5, Number 248; with a similar narration in Sahih Muslim]

Hence, in order to follow the Sunnah, you have to follow these steps, which are derived from the above Ahadith:

a) Wash the hands thrice

b) Wash the body thoroughly (such as cleaning the private parts, etc.).

c) Perform the Wudhu (ablution).

d) Take a handful of water and pour it on your hair and rub till you are sure that your entire scalp has been moistened by the water.

e) Wash your head thrice

f) Pour water over all your body. It is very important to note here that there is no authentic evidence to suggest the number of times the body has to be washed. Furthermore, there is also no authentic evidence mentioning that we have to start with the right side whilst washing the head or the body.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

What is the ruling on using Sutrah in Salaah and what are the evidences for your ruling?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

It is Waajib (obligatory) for the Imaam to take a Sutrah when he leads his Jama’ah and it is also Waajib upon the Munfarid (individual praying alone, i.e. not in Jama’ah), whether there is a possibility for someone to pass in front of them or not.

The evidences for this is in the following Ahadith and many others:

Ibn ‘Umar رضي الله عنه said: ‘The Prophet ﷺ said: “Never do your Salaah, but towards a Sutrah and never let any one pass in front of you [while doing Salaah] even if you had to fight with him, for Shaitan accompanies him’.
[Narrated in Sahih Muslim (no. 260) and by Ibn Khuzaimah in “As-Sahīh” (no.800); the hadith’s wordings are his, and also by Al-Hākim in “Al-Mustadrak” (vol. 1 / p. 251) and Al-Baihaqī in As-Sunan Al-Kubrā (vol. 2 / p. 268)]

Abū Sa‘īd Al-Khudrī رضي الله عنه said: Allāh’s Messenger ﷺ said:  “When you do your Salaah, do it towards a Sutrah and come close to it. And never let any one pass between you and your Sutrah even if you have to fight him for the Devil is with him”.
In another narration, the Prophet ﷺ said: ‘for the devil passes between it [the Sutrah] and him [the praying muslim]’.

[Narrated by Ibn Abī Shaibah in “Al-Musannaf” (vol. 1 / p. 279), Abū Dāwūd in “As-Sunan” (no. 697), Ibn Mājah in “As-Sunan” (no. 954), Ibn Hibban in “As-Sahīh” (vol. 4 / no. 48, 49) and Al-Baihaqi in “As-Sunan” Al-Kubrā” (vol. 2. p.267). Its chain of narrators is good.]

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan 

Question:

We reside in the land of the Kuffaar (disbelievers) and most of our Masaajid are surrounded by them. However, almost all these Masaajid use the loudspeaker during the Salaah, although the followers are able to hear their Imaam without the microphone and the loudspeaker. Hence, some of the Kuffaar nearby complain about the noise from the loudspeakers. What is the correct stance in regard to using the loudspeaker during Salaah?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

Shaykh Ibnu Uthaymeen رحمه الله used to say: “There is no need to switch on the speakers during the Salaah as the reason for the Iqamat us Salaah is to inform those gathered for prayer within the Masjid to get ready for prayer”. Hence, if loudspeakers are to be used it is sufficient to be used only to announce the Adhaan, as the aim of the Adhaan is to inform the people outside the Masjid to come for the congregational prayer.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan 

Question:

Are we allowed to make Dua’a (invocation) and thereby lengthen the last Sujood (prostration), while the Imaam has already risen up for the last Tashahhud?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

No, you are not allowed to do this. As soon as the Imaam makes the Takbir and raises his head, you should follow him immediately in doing the same. The evidence for this is the Hadith narrated by Anas bin Malik رضي الله عنه:

Allah’s Apostle ﷺ fell from a horse and got injured, so he led the prayer sitting and we also prayed sitting. When he completed the prayer he said, “The Imam is to be followed; if he says Takbir then say Takbir, bow if he bows; raise your heads when he raises his head, when he says, ‘Samiallahu liman hamida’ say, ‘Rabbana lakal hamd’, and prostrate when he prostrates” 

[Sahih al Bukhari, Hadith 700]

Also there will soon be an upcoming post, inshaaAllaah, regarding the correct opinion on following the Imaam in sitting for a Jama’ah (congregational) prayer, if the Imaam himself is sitting.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan 

Question:

The Saudi government, after the consultation of some scholars, states that women who are travelling in a group are allowed to perform Umrah or Hajj. However, we know that there are Ahadith of Prophet ﷺ that state that travelling for a woman for more than a day without a Mahram is impermissible. How do we reconciliate these, as we know that the scholars who came up with this Fatwa would have studied these Ahadith too?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

A woman being allowed to travel in a group without a Mahram, is a mistaken Ijtihaad (decision/opinion by personal effort) of some Ulamaa from Ahlus Sunnah. Their evidence does not stem from the Sunnah, but is only an opinion which they support by saying that women can travel without a Mahram, on condition that the journey is safe from danger and if they travel in a group then this condition is satisfied, as they could be assisted by other women in the group.

Firstly, this opinion is not right, because in the time of the Prophet ﷺ, the women could have easily formed a group and travelled together (if for instance, their Mahaarim were on Jihaad), however this was not practiced. Instead, the Messenger ﷺ still ordered women to travel with their Mahaarim (male relatives) and he did not give them the choice of travelling with a group of women. The following Hadith proves this point:

 عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:  قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُسَافِرْ الْمَرْأَةُ إِلَّا مَعَ ذِي مَحْرَمٍ وَلَا يَدْخُلُ عَلَيْهَا رَجُلٌ إِلَّا وَمَعَهَا مَحْرَمٌ فَقَالَ رَجُلٌ يَا رَسُولَ اللَّهِ إِنِّي أُرِيدُ أَنْ أَخْرُجَ فِي جَيْشِ كَذَا وَكَذَا وَامْرَأَتِي تُرِيدُ الْحَجَّ فَقَالَ اخْرُجْ مَعَهَا.

Secondly, ensuring the safety of the travelling woman is not the only purpose for the order for the women to travel with the Mahram. Another purpose is for the male Mahram to serve and attend to the needs of the women under his guardianship, since the women have been created weak in comparison to men, as we have highlighted in a previous post (Refer to post no. 2006). This is especially as such, in Hajj or Umrah (as it requires a lot of physical strength) and the ones who can serve her fully without any Fitnah (Refer to post no. 1776) and the likes, are her Mahaarim (male relatives).

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan 

Question:

Is the following Hadith regarding the sighting of the Hilaal authentic?

It is reported in a Hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” 

[Reported by the five. It is Sahih; al-Irwaa', 3/102, Abu Dawud 1153]

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad 

There is a difference of opinion about the authenticity of this Hadith. However, according to Ibnu Hazm رحمه الله and Shaykh al Albaani رحمه الله (as referenced above to al-Irwaa’) it is Sahih (authentic). This Hadith is a proof and evidence for two major issues:

1)       If part of the Ummah (nation) saw the Hilaal (new crescent), it is obligatory upon everyone from the Ummah to follow.
2)      The Qadaa (replacement) for Salathul E’id is on the next day at the same time after sunrise.

As regards to the Hadith, the narrator, Abu Umayr, is from the Tabi’een (followers). According to some scholars, he is Majhool (unknown), but some say he is Thiqqah (trustworthy), etc.

There are two types of Majhool narrators in the sciences of Ahadith:

One is Jahaalatul Ayn (an unknown individual), in which the narrator is completely unknown and no one has met him nor narrated from him. Ahadith narrated by such narrators are very weak and are mostly rejected and not used as evidence.

The other type is Jahaalatul Haal (situation/status unknown), which means that the narrator is known but his condition or status (whether he is Thiqqah, has strong memory, etc.) is unknown.

As for this Hadith, then it is from the second type as Abu Umayr is known to be the son of the Companion of the Prophet ﷺ, Anas ibn Maalik رضي الله عنه.

So, this Hadith can only be used as a supporting evidence for the correct opinion (noted in Issue no. 1 above), and it cannot be used as a firm proof for this opinion. There are other Ahadith which we have mentioned in the article on fasting (Part 1) which are a firm basis and proof for this opinion.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

Is it Haraam (forbidden) to get laser hair removal? I read in one of your answers, that surgeries are Haraam if the purpose is “to change an already normal situation and to enhance or make it look better for the sake of beatification”. However, we are allowed in Islaam to remove hair in certain places and so this method is a kinf of permanent shaving, which makes it hassle-free. Hence, is this method still Haraam?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

If this method can cause damages to your body in the long-term (such as causing cancer), then I do not advice you to do this. However, I cannot say it is Haraam, since removing hair from the body is legal.

In regards to the previous article you were referring to (No. 2021) then it is a different issue from the issue of laser hair removal as this removal of hair is not considered changing the creation of Allaah عز وجل. As for changing the creation and its form, then this is illegal, be it permanent or temporary (For instance, having temporary tattoos or temporary plastic surgery done).

Wallaahu ta’ala A’lam
Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan 

Question:

What is the ruling on yawning in the Salaah?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

Yawning is Makrooh (disliked or detestable) inside the prayer or outside it. The proof for this is in the Hadith of Abu Hurairah رضي الله عنه below.

The following Hadith explains how a person should deal with yawning in the prayer:

   عَنِ ابْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنْ أَبِيهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:‏ (إِذَا تَثَاوَبَ أَحَدُكُمْ فِي الصَّلاَةِ فَلْيَكْظِمْ مَا اسْتَطَاعَ فَإِنَّ الشَّيْطَانَ يَدْخُلُ) رواه مسلم

The son of Abu Said al-Khudri reported on the authority of his father that Allaah’s Messenger ﷺ said: “When one of you yawns while engaged in prayer, he should try to restrain so far as it lies in his power, since it is the Satan that enters therein.”
[Sahih Muslim, Book 42, Hadith 7132]

An individual has to do the following, if he yawns or wants to yawn, inside or outside the prayer:
1) He should try his best to control and shut it inside his mouth.
If he could not do this,
2) He should cover his mouth when he yawns.

These two steps are derived from the following Ahadith:

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه  قَالَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: ( إِنَّ اللَّهَ يُحِبُّ الْعُطَاسَ وَيَكْرَهُ التَّثَاؤُبَ فَإِذَا عَطَسَ أَحَدُكُمْ وَحَمِدَ اللَّهَ كَانَ حَقًّا عَلَى كُلِّ مُسْلِمٍ سَمِعَهُ أَنْ يَقُولَ لَهُ يَرْحَمُكَ اللَّهُ وَأَمَّا التَّثَاؤُبُ فَإِنَّمَا هُوَ مِنْ الشَّيْطَانِ فَإِذَا تَثَاءَبَ أَحَدُكُمْ فَلْيَرُدَّهُ مَا اسْتَطَاعَ فَإِنَّ أَحَدَكُمْ إِذَا تَثَاءَبَ ضَحِكَ مِنْهُ الشَّيْطَانُ ) رواه البخاري

Narrated by Abu Hurairah رضي الله عنه: The Prophet ﷺ said: ”Allaah loves sneezing but dislikes yawning; so if anyone of you sneezes and then praises Allaah, every Muslim who hears him (praising Allaah) has to say ‘Yarhamu kallaah’ to him. However, as regards yawning, it is from Satan, so if one of you yawns, he should try his best to stop it, for when anyone of you yawns, Satan laughs at him.”
[Sahih al Bukhari, Vol. 8, Book 73, Hadith 245]

 لأَبِي سَعِيدٍ الْخُدْرِيِّ يُحَدِّثُ أَبِي عَنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال: ( إِذَا تَثَاوَبَ أَحَدُكُمْ فَلْيُمْسِكْ بِيَدِهِ عَلَى فِيهِ فَإِنَّ الشَّيْطَانَ يَدْخُلُ ) رواه مسلم

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

If a Musafir (traveler) has to stay in a country for more than 19 days due to reasons which he has no control of, can he still use the Rukhas (allowances) of the prayer for the Musafir or is it that he can only use it for 19 days, as in the Hadith of Ibn Abbas رضي الله عنه.

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

He can take the Rukhas of the travelling for the prayer (like shortening prayer) even if its more than 19 days or less, as long as he bears the status that he is travelling. A person can only be in two states, Musafir or Muqeem (resident). So if he is not in his hometown, and is at a distance or town at which the Uruf (customs) of the people regard it as a distant town which has to be journeyed (Safr) to then he gets the status of the Musafir.

As for the following statement narrated in Sahih al-Bukhari, Ibnu Abbas رضي الله عنه said: “The Prophet ﷺ stayed, during some of his journeys, for nineteen days and he prayed only two Rak’aah (units). If we stayed in a place for nineteen days, we would not pray the complete Salaah. However, if we stayed longer than that, we would perform the whole Salaah.“ 

The statements in bold shows us that this was the Ijtihaad (opinion) of Ibn Abbaas رضي الله عنه himself, with whom the other Companions رضي الله عنهم disagreed with on this matter, as observed in the following statements:

Al-Miswar ibn Makhramah رضي الله عنه reports: “We stayed with Sa’d رضي الله عنه in some of the cities of ash-Sham [Syria] for forty days, and Sa’d رضي الله عنه would perform Qasr while we would offer the whole Salaah.”

Naf’i رحمه الله  relates: “Ibn ‘Umar رضي الله عنه was in Azerbaijan for six months, as there was snow blocking the pass, and he would pray two rak’at (Qasr).”

Hafs ibn ‘Ubaidullah رحمه الله  says: “Anas ibn Malik رضي الله عنه stayed in ash-Sham for two years and he prayed the Salaah of a traveler.”

Anas رضي الله عنه relates: “The companions of the Prophet ﷺ stayed in Ram Hurmuz for seven months and they shortened their Salaah.”

Al-Hassan رحمه الله  reports: “I stayed with ‘Abdurrahman ibn Samurah رضي الله عنه for two years in Kabul, and he shortened his Salaah but he did not combine the Salaah.”

Ibrahim رحمه الله  says: “We resided in Rai for a year or more and in Sijistan for two years . . . [and we prayed qasr]. This is the guidance of the Prophet ﷺ and his companions رضي الله عنهم and this is the correct position.

A good summary for this opinion regarding prayer during travelling is in the following statement of Ibn ul-Qayyim رحمه الله:

“The Messenger of Allaah ﷺ stayed in Tabuk for twenty days (there is an agreement between the scholars that he stayed for exactly this period of time) during which he shortened his Salaah (Qasr). However, he did not forbid shortening the Salaah if  anyone was to stay longer than that (i.e. longer than 20 days; this means that he did not set a specific limit on the number of days for offering Qasr prayers).”

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan

Question:

Should the Saff (prayer row) start from the left or the right side for the women, as this usually becomes an argument when sisters gather for Salathul Jama’ah (congregational prayer) in the Masjid?

Answer:
Bismillaah, alhamdulillahi wassalatu wassalaamu alaa rasoolillahi wa ala’ aalihi wasallam, amma ba’ad

The Saff for the women can be started from anywhere, as there is no specific Daleel (evidence) mentioning the exact position to start the Saff for men or women. However, it is very important that when someone has begun the Saff from a certain position, the other women should continue the Saff by joining next to her and not start from a different area of the Saff.

Wallaahu ta’ala A’lam

Answered by Ahmad Banajah
Transcribed by Abu Abdillaah Rifkhan