WUDHU AND GHUSL IS ALLOWED WITH THE FOLLOWING WATER :- 

1. Rain water. 

2. Well water. 

3. Spring, sea or river water. 

4. Water of melting snow or hail. 

5. Water of a big tank or pond. 

Water left over after drinking by human beings, Halaal animals and Halaal birds (e.g. cows, goats, pigeons) is TAAHIR (clean). 

WUDHU AND GHUSL IS NOT ALLOWED WITH THE FOLLOWING WATER:- 

1. All NAJIS or Napaak water. 

2. Water extracted from fruit and trees. 

3. Water that has changed it's colour, taste and smell and becomes thick because something was soaked in it. 

4. Small quantity of water in which something NAJIS has fallen, e.g. Urine, blood, stool or wine or some animal had died after falling into it. 

6. Water left over after drinking by HARAAM animals, e.g. dogs, pigs or animals of prey. 

7. Water, which a cat drinks immediately after eating a mouse, is NAJIS. 

8. Water left by a person who has just drunk wine is NAJIS.

by Naielah Ackbarali

The Prophet ﷺ said: “A Muslim does not perform ablution (wuḍūʾ) and perfect it, and offer prayer, except that he will be forgiven (for his sins) during the period from one prayer to the next.” [Bukhari]

Perfecting the ablution (wuḍūʾ) means to perform it completely with its sunna actions and etiquettes.

AlhamduliLlah, through striving to beautify our worship and ensuring that it is done correctly, our sins will be washed away.

Other narrations indicate that the gates of Paradise are opened for the person who perfects their ablution (wuḍūʾ).

This is an encouragement for all Muslims to be avid to offer the best ablution (wuḍūʾ) possible to Allah Most High.

The following is a step-by-step guide for both men and women of how to make ablution (wuḍūʾ) in the most complete form, as outlined by scholars from the Hanafi madhhab.

Before Beginning:

• Remove any filth from one’s body or clothes, like blood, urine, feces, or the like.
• Remove any barrier that would prevent water from reaching the skin or hair, like tight rings, nail polish, dried dough, paint, fake eyelashes, fake nails, or waterproof makeup.

Continue reading here

Asssalamwalikum WRWB, 

I work over 200km from my home (where my family stays), so I stay during working days (5 days) at my working city and go back home city for 2 days (weekend) every week. Please let me know when I will be considered as a Musafir to offer qasr namaz, when I am in a working city or my home city? 

http://islamqa.org/

The site links to many authentic iftaa sites:

http://islamqa.org/sites

Below is an adaptation of the section on the key rulings related to travel.

Q: Who is a musafir?
A: The person who sets out with the intention of eventually travelling approximately 48 miles/77 km is regarded as a musafir. The moment he passes the boundaries of his town or city he becomes a musafir, but not while still within.

Q: Is the airport considered part of ‘my city’?
A: If the airport is within the boundaries of the city, it falls under the rule of the city and the person is not considered a musafir when he reaches it. In large metropolises such as London, Chicago and Toronto, each borough can be considered independent in its own right for travel purposes and thus the airports will generally be considered outside one’s city.

Q: Which rulings apply specifically to a musafir?
A: A number of legal rulings apply to a musafir. One can wipe over their leather socks for up to 72 hours, prayers can be shortened, one can pray Zuhr in place of the Jumu’ah and one can forgo fasting if it will be difficult and make the fast up later.

Q: Do I have to shorten my prayers?
A: A musafir is required to perform only 2 rak’ahs for the fard prayers of Zuhr, Asr and Isha. Fajr remains to be 2 rak’ahs and maghrib remains as normal.
If a person mistakenly performed 4 rak’ahs instead of 2, and he had sat down for tashahhud in the second, then his prayer is valid and the first 2 are regarded as his fard and the other 2 as nafl. If he remembers in the final rak’ah, he should make sajdat as-sahw. If he did not sit in the second rak’ah then all 4 rak’ahs become nafl and he will have to repeat his fard prayer.

Q: Can I pray in a car?
A: It is not permissible to perform a fard prayer while seated in a car. One should stop at a safe place and pray on the ground outside or under a shelter. However, it would be permissible to pray in a vehicle such as a large van in which one can stand and pray while stationary.

Q: How do I pray in a plane or train?
A: One should try their utmost to stand and pray. On longer flights this is usually possible as the aircrafts are larger and there is normally a galley area in the middle or at the back of the plane that is not always occupied. The attendants are often accommodating as long as it is not mealtime when there is a lot of rush and the galleys are occupied. Do not be shy to ask them.

Q: How do I know which way to pray?
A: Working out the direction to pray is relatively easy. If the flight displays a route map on their entertainment system, then that should help one determine the direction by looking to see where the western coast of Arabia is. Otherwise, one can look at the route map in the inflight magazine and determine the direction to Makkah from it. You can also ask one of the attendants for assistance.

Q: What if I cannot stand and pray due to safety concerns or limited space?
A: In such situations one can pray seated, facing in whichever direction the plane is facing. Then repeat the prayer when you reach your destination.
The rule here is that wherever other people prevent you from discharging one of the fundamental elements of prayer, pray anyway and then repeat it afterwards. However, if natural causes prevent you from observing a fundamental element, for example being unable to stand due to dizziness or illness, or the swaying of a ship, the prayer is complete and need not to be repeated.

Q: How long will I remain a musafir?
A: A person remains a musafir and continues offering 2 rak’ahs for 4 rak’ah prayers until he forms a definite intention to remain in a place for 15 days or more, at which point he becomes a muqim (resident). Therefore, those intending to stay in a place for more than 14 days cannot shorten the prayers and are considered as residents.

Q: What should I do if I’m not certain how long I will stay?
A: Someone who is unsure of how long they will stay, with plans contingent upon certain work being done for example, shortens their prayer indefinitely until a firm intention is made to stay for 15 days or more.

Thus, if a person stops in a place intending to stay for 3 or 4 days and then is unable to leave the following day, or within 14 days or less, and continues like this for 1 or more months, he remains a musafir.

If at any point he forms a firm intention to stay for 15 days, he becomes a muqim even if he subsequently leaves within a few days.

Insha'Allah next we will go over rulings related to wiping on leather socks, an overlooked sunnah which provides ease and convenience whilst travelling. 

whitethreadpress

https://central-mosque.com/index.php/General-Fiqh/meat-of-ahlul-kitaab-people-of-the-book.html

Question:

I have a few questions regarding the marriage process.

1. Is it permissible for me to get to know a girl with the intention of marriage? (i.e. texting, video calling, meeting in person)

2. My friends say that it is permissible if the girl involves her mehram (i.e. brother) as a chaperon in the process? As example, a WhatsApp group is created and I add her and her brother and then we chat with each other in the group in the presence of her mahram. Or if I meet her in person at some public place (i.e. cafe) and she is accompanied with her brother.

3. If not, what would be the permissible way to get to know someone within the boundaries of Shariah? As some of the parents in the western countries, have no connections in the community, therefor many single people use Muslim marriage apps to find spouse. Where the prospect is totally stranger and it’s difficult to commit in a relationship of marriage without a clear picture.

4. What's the ruling of texting/calling after engagement?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, it is not permissible for a person to unnecessarily speak with a non-mahram woman.

Shariah has closed all doors that may lead one to commit illicit sins.

If a person wishes to marry someone then it is permitted, rather recommended, to look at a potential spouse before marriage provided one is seriously contemplating marriage.

See the following hadith:

عَنْ أَبِي، هُرَيْرَةَ قَالَ كُنْتُ عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَأَتَاهُ رَجُلٌ فَأَخْبَرَهُ أَنَّهُ تَزَوَّجَ امْرَأَةً مِنَ الأَنْصَارِ فَقَالَ لَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَنَظَرْتَ إِلَيْهَا ‏"‏ ‏.‏ قَالَ لاَ ‏.‏ قَالَ ‏"‏ فَاذْهَبْ فَانْظُرْ إِلَيْهَا فَإِنَّ فِي أَعْيُنِ الأَنْصَارِ شَيْئًا ‏"‏ ‏.‏

Abu Huraira (Allah be pleased with him) reported: I was in the company of Allah's Messenger (Sallallahu Alayhi Wasallam) when there came a man and informed him that he had contracted to marry a woman of the Ansar. Thereupon Allah's Messenger (Sallallahu Alayhi Wasallam) said: Did you cast a glance at her? He said: No. He said: Go and cast a glance at her, for there is something in the eyes of the Ansar. (Muslim 1424)

عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ، أَنَّهُ خَطَبَ امْرَأَةً فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ انْظُرْ إِلَيْهَا فَإِنَّهُ أَحْرَى أَنْ يُؤْدَمَ بَيْنَكُمَا ‏"‏ ‏.

Bakr bin Abdullah Al-Muzani narrated that: Al-Mughirah bin Shu'bah proposed to a woman, so the Prophet (Sallallahu Alayhi Wasallam) said: "Look at her, for indeed that is more likely to make things better between the two of you." (Tirmidhi-1087)

If a person is interested in marrying a girl, he should see her and enquire about her from her Mahrams and any other possible avenue. He should thereafter make Istikhara. The girl should also adopt the same procedure. This is in keeping with each other’s dignity, respect and honour.

It will not be permissible to interact with a potential spouse by speaking, texting or video calling her.

The purpose of looking at a potential spouse is to ascertain their physical appearance and beauty not their character and lifestyle. The most effective method of ascertaining the character and lifestyle of a prospective spouse is through their relatives and other associates.

In regards to speaking with one’s fiancé, according to Shariah, an engagement is merely an agreement that the parties will marry in the future. It does not change the fact that the engaged couple are both strangers for one another before marriage.

Therefore, it will not be permissible to interact with one’s fiancé, whether this is over the phone, e-mail etc.

And Allah Ta’āla Knows Best

Checked and Approved by,

Mufti Ebrahim Desai (Rahimahullah)

Asalamualaikum scholars there is a growing trend amongst young people to dye their hair in different colours like purple pink or blue. Please can you guide on the permissibility of these acts.

Answer:

Bismillahi Ta'ala

Walaikum Assalam Warahmatullah

SubhanAllah, this is the second time I have been asked this question in last week. 

In essence, this and many similar issues relating to clothing, beautification, adornments etc revolve around the same usool of fiqh deduced from the narration which states:

من تشبه بقوم فهو منهم
Whosoever emulates a qawm (a people) then he is from among them

It is from this that fuqaha' establish multiple rulings of emulation in such a way that a person looses one's identity and gets aligned to those he emulates.

A contemporary example I often give to the students who ask me this is the significance of Oilers wearing an Oilers uniform when playing with Flames. If an Oiler play enters the rink wearing a Flames jersey, would we assume that Oiler fans would tolerable of that behavior?

If our emotions for a feeble worldly game is such that, how is it that we expect Allah Ta'ala to tolerate his servants, his worshipers to emulate others who have nothing to do with Allah!? This simple example should indicate the importance of one's outlook, ones mannerisms, one's traditions and one's behavior. Whosoever abandons the general decorum of islamic behavior and mannerisms, and aligns with that of non muslims, then surely there has to be some rebuke in it. This life is, after all, one big test to see who will choose the best of options. 

Moreover, this "Tashabbuh" applies to all other "groupings" which have characteristics that counters islamic decorum.

Tashabbuh bil Kuffar (Emulation of disbelievers)
Tashabbuh bil Fussaq wa Fujjar (Emulation of sinners and trangressors)
Tashabbuh bil Nisaa' (Emulation of women for men
Tashabbuh bil Rijaal (Emulation of men for women)
etc. 
 
This applies to emulation in acts, dressing, mannerism etc. etc. such that one would not be able to identify you as a decent Muslim upon fitrah (natural disposition). 

Once the concept is understood, then lets look at your question.

Dying of hair for men is acceptable when it is done for the right reason (white hair etc) through hina' etc. However, in generality, this is "Mubah". It is not permissible to use "black dye" as that has been prohibited by Rasulullah ﷺ. I cannot fathom a reason for boys to dye their hair for any reason except as a form of tazyeen and beautification. Hence the action inherently will have emulation of fashion trend or taking influence from others within it. It will thus not be permissible to dye one's hair.

But, for hypothetical sake, should someone dye their hair with coloring which is not out of emulation of non muslims, sinners, transgressors or immoral individuals, then inherently the action will be permissible. 

This rule of emulation also applies to women folk as well (i.e. with the intent of emulating fussaq etc.). However, if she does so as a means of beautification for her husband, void of elements of tashabbuh, then she will have a leeway. She must keep in mind not to expose her tazyeen (beautification) for public or non maharim in all cases. 

Wallahu A'lam

Mufti Faisal al-Mahmudi

There are four pre-requirements:

1.Purity of body, clothes, and place of sajdah.

2. Covering of satr.

3. Turning your face toward qiblah.

4. Intention of performing sajdah.

Procedure

1. Stand facing the qiblah.

2. Express the necessary intention.

3. Go down for sajdah with Allahu-Akbar.

4. Rise up with Allahu-Akbar after sajdah.

"When you have recited a verse requiring sajdah tilawat, you should go down for sajdah with Allahu-Akbar and rise from sajdah with Allahu-Akbar, which may be performed sitting, though it is preferable to prostrate oneself from the standing position." (Abu Dawood)

Regulations

• It is obligatory for those persons only who have to perform and observe the prayers (for example it is not obligatory for a child).

• If a verse requiring a sajdah has been recited inside the prayer, the sajdah has to be performed forthwith, but if the verse is recited outside the prayer, it is preferable to perform sajdah soon afterwards, but one may perform it later as well.

• If a verse requiring the performance of sajdah has been recited in a particular prayer, it is obligatory to perform the sajdah in the same prayer, neither outside it nor in another prayer. If a sajdah is omitted in forgetfulness, one should ask Allah for forgiveness.

• If a person hears a verse requiring a sajdah, being recited by the Imam, but joins the congregation when the Imam has already performed it, he will perform the sajdah after completing his prayer. There will be no need for performing the sajdah later if the follower has joined the congregation in the rak'ah in which the sajdah is performed by the Imam.

• If a person recites a verse requiring a sajdah in the mind but does not utter it aloud or only writes it, he will not be required to perform the sajdah.

• If the verse requiring a sajdah is recited over and over again in the same sitting, only one sajdah will have to be performed, but if more than one verse requiring sajdahs are recited, the number of sajdahs to be performed will be the same as the number of the verses recited. Similarly, if the verse requiring a sajdah is repeated in different sittings, the number of sajdahs to be performed will be according to the number of sittings.

• Some ignorant people prostrate themselves on the Qur'an itself when they have recited a verse requiring a sajdah. This is not valid.

http://www.albalagh.net/kids/understanding_deen/sajdah_tilawat.shtml

Many brothers ask by email about the issue of shaking hands with women in professional settings where, they say, not doing so would harm or impede their ability to function. They may not get hired, promoted, or accepted in professional areas (such as law) where Muslim presence is essential.

I checked what some major contemporary traditional fuqaha, such as Shaykh Taqi Usmani and some of my teachers in Damascus, had to say, and they are very firm on this point. But the brothers who asked are saying that such answers belie a lack of understanding of “Western realities.” They are saying that it is not possible to function in professional Western work environments without shaking hands with women. What would you answer and advise about this issue?

Answered by: Mufti Abdurrahman ibn Yusuf

Assalamu alaykum

In the name of the Inspirer of truth.

No, it is not permissible to shake hands with women at all. There are many reports from the Prophet Sallallahi alayhi wasallam that he never shook the hands of any women, despite his status as a Prophet. All the allegiance (bay’a) he took was either without holding the hand or with a cloth tied around it. He explicitly informed the women when they extended their hands to him that he did not shake hands with women. (See Muhammad Ibn Sa’d, The Women in Madina, Chapter One: The manner in which the Messenger of Allah received women’s allegiance)

Hence, we can find no leeway to change this ruling. Many non-Islamic practices are rife in the business and corporate world. We are constantly asked about the permissibility of sitting at the same table with a client where alcohol is served; the permissibility of holding private meetings with women behind closed doors without any third person in the room, performing Zuhr instead of Jumu’ah if one is occupied in a meeting at the time of the Khutbah; shedding the hijab to seek employment; shaving the beard for such purposes and so on; not to mention usury and interest bearing loans. The list is endless. So, how does a person want to assimilate, and sell his hereafter for this transient world?

Yes, certain “fatwas” are to be found on these issues from so called scholars. Much of the religion has already been compromised in such a way. We are aware of a masjid in a city in California where “Islamic Dating” is promoted. Their practice is backed by seemingly convincing logical arguments which sounds very attractive, but how far can the matter be taken, and how much of the religion will remain if this course continues to be followed?

Nobody said it was easy to follow the din in the twenty-first century; whether one is in a Muslim country or the West. Didn’t the Prophet Sallalahu alayhi wasallam say that a time will come when a person following his religion will be like one holding on to a cinder, and did he not say this world is a prison for a believer and a Paradise for the non-believer. One must remember that through perseverance and refraining from sin (sabr ani ‘l-ma’siyah) there are great rewards to be gained, despite the apparent monetary or such losses one may have to incur in this world.

The regular American (since the issue of shaking hands with women is a greater problem in America) is normally very understanding and accommodating of other people’s religious requirements. If politely informed, they normally act with understanding and are prepared to be more accommodating.

If the scholars begin to offer discretion and allowance on certain issues which are rigid in the Shari’a under the excuse of changing times, then how will the original rulings in those issues ever be revived? The sunna and proper practices will be lost for ever and innovations will take their place. Those who attempt to adhere to the correct rulings of Shari’ah in these issues would feel isolated and weak.

Therefore, it must be made clear that the traditional jurists (muftis) who are not able to give discretions in such issues are not due to some short-sightedness or ignorance. It is merely to keep the religion intact and whole. Yes, if someone in certain situations is forced to act contrary to the sunna then that is a personal problem in which tawba (repentance) should be made.

Whoever fears Allah, Allah will make a way out for them.

And He knows best.

Mufti Abdurrahman ibn Yusuf

zamzam academy

Q: An individual is paralysed from the waist downwards. He is unable to make wudhu and there is no one present to help him make wudhu. How will such a person perform his salaah?