It is Makrooh Tahrimi (forbidden) to sleep with the feet pointing in the direction of the Qiblah.

Organ transplantation is not permissible in Islam.

Your claim is baseless. Have you taken a survey of the opinions of the Ulama of the world or are you merely gorging out what you have swallowed from the platter of the modern “mujtahids”?

Islam does not permit buying or selling of musical instruments as this constitutes aiding and abetting a crime.

Rasulullah (sallallahu alayhi wasallam) said that to give charity from unlawful earnings is like washing clothing with urine, i.e. instead of purifying, urine increases the impurity of the cloth. Interest (which is a form of Riba) is strictly unlawful, hence it is not permissible to invest or save money in any institution with the express intention of realising Riba regardless of the purpose for which such unlawful earnings would be utilized. The establishment of a charity trust as described in the question is the same as investing money in a bottle store or betting or gambling institution with the intention of utilizing all proceeds for charitable purposes. Like such “investment” would be unlawful, “investment” to accrue Riba would also be unlawful. And, in unlawful and Haraam acts the Niyyat or intention is not taken into consideration. Niyyat is only considered in Aamaale Saalehah (good acts). A charity trust account as envisaged is in fact the commission of a double sin, viz., (i) investing money in an unlawful enterprise (i.e. to obtain the Haraam earnings of Riba), and (ii) intending to utilize Haraam wealth in noble and charitable ventures.

Halaal.

Surah Kahaf — its recitation on Friday is Mustahab.

The act of the Mutawallees in awarding gifts from Musjid funds amounts to gross abuse of Waqf funds. The Mutawallees are guilty of misappropriating the Mosque funds. It is not lawful to make such gifts from the funds of the Musjid. The guilty Mutawallees have to repay all such misappropriated sums from their own pockets and make Taubah for this serious breach of trust. Furthermore, it is the Islamic duty of the Musallees at the Musjid to strive for the removal of such incompetent and untrustworthy Mutawallees.

Pictures of animate objects are strictly prohibited by the Shariah regardless of whether such pictures are produced on canvas, paper, by the camera, TV or any other means yet to be introduced or discovered. A Muslim is not allowed by Islam to participate in the picture-production process of TV or any other means. The evils of TV are many and devastating to the moral fibre of a nation. Write to the Young Men’s Muslim Association (address on cover) for a copy of our booklet on television.

All the practices mentioned in your question are Un-Islamic practices which the Shariah describes as Bidah or innovation which was cursed by Rasulullah (sallallahu alayhi wasallam). The practice of seeking help from walis, etc. in addition, is Shirk or association in the worship of Allah. Your question requires a detailed explanation which cannot be accommodated by our Question and Answer page. We shall, therefore, Insha`Allah, prepare detailed answers to your questions, substantiating with Islamic references and forward same to you by post. For our booklet on “Moulood and the Shariah”, write to the YMMA.

May Allah Ta`ala save all Muslims from the disasters of immorality. The evil of masturbation is strictly prohibited in Islam. In the Tafseer of the Qur`aanic verse:

“Those who seek (to fulfill their sexual desires) by means other (than their wives), verily, they are the transgressors.” (Surah A1-Muminoon)

It is stated that in this verse is proof that masturbation (as well) is Haraam. This is the view of the learned authorities of Islam. Hazrat Ibn Juraij (rahmatullahi alaiyh) said: ‘I asked Ataa’ (rahmatullahi alayh) regarding masturbation, and he replied: It is Makrooh (i.e. Makrooh Tahrimi) which means detestable and in terms of the Shariah, Makrooh Tahrimi refers to acts which are prohibited in Islam notwithstanding the fact that the prohibition is of a lower degree than the prohibition denoted by the term, “HARAAM’’. Hazrat Ataa (rahmatullahi alayh) also narrated a Hadith of Rasulullah (sallallahu alayhi wasallam) stating that on the Day of Qiyaamah a group of people will be resurrected with their hands being pregnant. Commenting on this Hadith, Ataa (rahmatullahi alayh) said: “I am of the opinion that this group refers to people who masturbate.” (Tafseerul Mazhari)

In view of the Fiqhi Rule that the saliva of man is Taahir (pure) and in view of the fact that during the Sunnat practice of kissing Hajre Aswad the saliva touching the Hajre Aswad is not regarded as being disrespectable, there is nothing wrong in paging the Qur`aan in the manner described. (Fataawa Darul Uloom)

The Ulama organizations which have abstained from participating with lCSA are fully within their rights and in their opinion they feel that instead of good and unity more harm and greater disunity will ensue in any link-up with ICSA. We, on our part, are of the opinion that ICSA is not an Islamic body in the true sense of the term. Past events, such as lCSA officials attacking baselessly the Ulama and issuing ‘fatwa’ on matters in which they were not qualified have only confirmed our opinion that lCSA in the long run will prove more a danger to the Sunnah of our Nabi (sallallahu alayhi wasallam). They have yet to prove the contrary. Our opinion could always be altered if there are guarantees that the Shariah will not be tampered with the Sunnah of Rasulullah (sallallahu alayhi wasallam) will not be made a target for fanciful interpretations offered by officials of ICSA, who should know their limits in so far as the Shariah is concerned.

Recitation of the Holy Qur`aan is permissible during these Makrooh times. However, it is Afdhal (more meritorious) to engage in Dua, Tasbeeh and Istighfaar during Makrooh times. (Shaami)

None of the Jamiatul Ulama bodies have certified Kentucky Chickens as Halaal. Muslims should abstain from purchasing and consuming Kentucky chickens.

The Mujlisul Ulama of S.A. has not as yet investigated the matter. We have had many inquiries regarding Baker’s biscuits. At this moment we are not in a position to make any categoric statement regarding the permissibility or prohibition of Baker’s Biscuits. Insha`A !lah. we hope to investigate the matter in the very near future. Our findings will then be made public. In view of the doubt created by a letter from Bakers, it is best that Muslims abstain from consuming Baker’s biscuits until such time that the matter has been clarified. But, it should be remembered that at this stage we are not in a position to rule that Baker’s biscuits are Haraam. And, at the same time it should he remembered that Rasulullah (sallallahu alayhi wasallam) has asked Muslims to abstain from the doubtful things.

All canned non animal food products are Halaal. Although a Ruling of Haraam cannot be issued on the basis of accidental contamination. Our advice to Muslims is to abstain from consuming all canned vegetable products prepared by factories canning meat products as well. Many people have been confronted with the same discovery as your friend, viz., meat in cans labelled with only vegetable products.

The Mujlisul Ulama has instituted certain investigations into the matter and until these investigations are terminated we will not be in a position to issue any verdict on whether it is permissible or unlawful to consume Bakers Biscuits. Our findings will be published as soon as available. Meanwhile it is advisable, in view of the special directive of Rasulullah (sallallahu alayhi wasallam), to abstain from consuming these biscuits as they have now entered the domain of “doubtful things”.

Your suggestion is tantamount to advocating that a child be allowed to eat poison which it happens to be holding until a sweet or toy could be given to it as a substitute. It is an incumbent duty of every Muslim to abstain and ask others to abstain as well from all such things which despoil one’s faith and beliefs. Yusuf Ali’s “commentary” contains many views and teachings which are contradictory to the teachings and opinions of Rasulullah (sallallahu alayhi wasallam) How then is it possible for us to maintain silence or advise Muslims to pursue the study of a book which conflicts with Allah Ta`ala’s Shariah?

The Holy Qur`aan in the fifteenth Para states:

“...and he (Iblees) was of the Jinn.”

According to the Ahadith of Rasulullah (sallallahu alayhi wasallam) life -- intelligent life -- exists on other planets. A Hadith of Rasulullah (sallallahu alayhi wasallam) narrated by Hadhrat Ibn Abbaas (radhiyallahu anhu) describes the type and form of the different kinds of intelligent species of creation to be found on other planets.

With regard to all Haraam wealth or property in one’s possession the Shariah decrees that it is obligatory to firstly endeavour to locate the rightful owner of the goods. If the owner has died, the goods have to be restored to the rightful heirs of the deceased. If restoration of the goods in this manner to the rightful owners is not possible then same should be given to the poor. But it should be remembered that the goods must be given to the poor with the Niyyat (intention) of “elimination of Haraam” and not with the intention of “donation to obtain Thawaab”, for Rasulullah (sallallahu alayhi wasallam) has said that “charity given with Haraam is like washing clothing with urine”.

According to the Hanafi Math-hab, of the sea animals only the consumption of FISH is permissible. If crayfish is classified as FISH (as some say) then it will be permissible. However, our studies have established that crayfish is not FISH, but belong to the order of Crustacea which consists of a large class of arthropods, including crabs and lobsters, and crab in Arabic is known as SARTAAN the eating of which is Haraam according to both Hanafi and Shafi Math-habs.
In this regard it is best that you refer this question to other Ulama as well and obtain their views. And Allah knows best.

Trade of any kind whatsoever is not permissible within the Musjid precincts. Newspaper selling (regardless of whether these are Islamic papers) is trade and trade is disallowed inside Mosques. The Mutawallis (Trustees) of the Mosques concerned are dutibound to put an end to such un-Islamic practices.

All types of films portraying animate objects (human beings and animals) are Haraam. The “educational” value of a film cannot cancel any Law of Islam which is based on Divine Revelation. Allah Ta`ala is well aware of the things which are of value and harm to his creatures. Muslims should not attempt to circumvent the Divine Decrees of the Shariah by presenting imaginary advantages based on human reasoning. Whatever advantages believed to exist in so-called “educational” films, could be procured from other sources more beneficial than films and legal in Islam. The harms in a film will always outweigh the benefits, hence these films will be unlawful in Islam.

The prohibition of a bell in Islam is when it is used for amusement, pride or other un-Islamic purposes. If it is used for a good purpose then its use will be permissible. This is stated in the authoritative Kitaab, MUHEET of Imam Muhammad (rahmatullahi alayh).

It is not permissible.

The issues of The Majlis in which you have seen articles to this effect contained the reasons for the Islamic prohibition of films which are wrongly described as “religious” films. Nevertheless, we enumerate here, in brief, the reasons for this prohibition:
(a) Pictures of animate objects are Haraam according to the Shariah.
(b) The Deen of Islam is subjected to mockery by depicting it (Islam) on screens of amusement and entertainment.
(c) Music which accompanies films is Haraam.
(d) Intermingling of sexes takes place in cinema houses.
(c) Immoral actors and actresses portray roles of holy and sacred personages.
(f) Squandering of money on Haraam entertainment.
(g) Attribution of lies and falsehood to the sacred persons of Islam on the screens of amusement.
(h) Opening a gateway of propaganda for the enemies of Islam to abuse, misrepresent, distort and mock the Deen of Allah.

Man is described as “Ashraful Makhluqaat”, i.e. the noblest of creation. Every part of the human body - flesh, hair, nails, bones is an object of respect. The Shariah does make concession for the consumption of carrion under dire circumstances threatening death. But, the Shariah does not permit its adherents to stoop to such a base and bestial level as cannibalism. Cannabalism has no share in a noble and high civilization like Islam. Hence, the Muslim shall rather die than resort to an act of cannabalism. Death comes at its appointed time, and to die honourably is a treasure to be coveted.

What people say, especially unqualified people, is of no substance as far as the Rulings of Rasulullah (sallallahu alayhi wasalam) are concerned. There are several reasons for the prohibition of pictures of animate, objects, one of these being idolatry. Did any of the Sahaabah of Rasulullah (sallallahu alayhi wasallam) commit idolatry after the demise of Rasulullah (sallallahu alayhi wasallam)? Did any of the Muslims of the Taabieen and Tabi-Taabieen periods lapse into idolatry? Is idolatry reminiscent of the early period of Islam following the demise of Rasulullah (sallallahu alayhi wasallam)’? Were there vestiges of idolatry in the Sahaabah at the demise of Rasulullah (sallallahu alayhi wasallam)? Did any of the great Fuqahaa like lmaam Abu Hanifah, Imaam Maalik, lmaam Shafi, Imaam Hambal and the numerous others of the age lapse into idolatry? Each and every Muslim will give the answer in the negative to all these questions. Idolatry -- every vestige and trace of it -- was eliminated during the very mission of Rasulullah (sallallahu alayhi wasallam). No Muslim can ever conceive -- even in his dreams -- that these illustrious and valiant sons of Islam -- the Sahaabah and their following -- ever lapsed into idolatry after Rasulullah (sallallahu alayhi wasallam). Yet, despite the SUPREME REIGN, THE ABSOLUTE REIGN OF UNADULTERATED MONOTHEISM during and after the period of Rasulullah (sallallahu alayhi wasallam), the Sahaabah and the Fuqahaa maintained rigidly that pictures of animated objects are Haraam. Anyone who claims to have Islamic knowledge and who professes to have respect for the Laws of Allah will not fail to discern this irrefutable fact in the Law Books of Islam.

Idolatry was eradicated by Rasulullah (sallallahu alayhi wasallam) from the midst of the Arabs, roots and branches, but Rasulullah (sallallahu alayhi wasallam) maintained the ban on pictures of animate objects. If the prohibition hinged on only the existence of idolatry and if its (true prohibitions) maintenance as a Law of Islam was dependant on the existence of idolatry, then Rasulullah (sallallahu alayhi wasallam), himself would have lifted the ban once the elimination of idolatry from the Arabs was achieved. And the history of the Arabs who embraced Islam at the hands of Rasulullah (sallallahu alayhi wasallam) shows that they were the most diehard (or fanatical in the opinion of the modernist Muslim of today) enemies of idolatry. But, Rasulullah (sallallahu alayhi wasallam) decreed that pictures of animate objects are forbidden for even the staunchest monotheist and for the fiercest fighter against idolatry. The Shariah simply rejects as false and nonsensical the allegation that the ban on pictures of living organisms was applicable to the time of Islam’s glory to the holiest of holy times, viz., the age of Rasulullah (sallallahu alayhi wasallam) and the age of the Sahaabah and the immediate age following, and that in the evil and immoral times such as ours, the ban falls away. Rasulullah (sallallahu alayhi wasallam) said: “The best of ages is my age, then the age following them (the Sahaabah), then the age following them (the Tabieen) .”

Furthermore, the assertion that idolatry does not exist now among Muslims, is false. Grave-worshipping, Peer-worshipping, worshipping pictures of one’s peer (spiritual mentor), worshipping pictures of lmaam Hasan, Imaam Husain and Hadhrat Ali, etc. are acts of Kufr and Shirk committed by a large number of Muslims in the world today. And, Rasulullah (sallallahu alayhi wasallam) predicted that even the Arabs will once again lapse into idolatry worshipping idols. The Shariah’s verdict of prohibition is sacrosanct and cannot be contested by one who has true knowledge of Islam.

The greatest “controversy” which sparked off the greatest revolution on earth was created by Muhammadur Rasulullah (sallallahu alayhi wasallam) when he opposed all mankind to proclaim the Glory of Allah -- to proclaim the Unity of Allah. If the proclamation of the Kalimah Shahaadat and all its ramifications (i.e. the Laws, teachings, etc. attendant to this Declaration of Faith) is described as “controversy” then we are proud to be the perpetrators of such “controversy”. Remedying the ills of the community cannot be achieved by appeasement, sidestepping of issues and raising false slogans of unity. If there is no cure for the cancer, for the rot, then the affected part must be amputated. We pray that Allah Ta`ala grants us the ability, time, resoluteness and the courage to proclaim the HAQQ -- the Sunnah of Rasulullah (sallallahu alaihi wasalam) regardless of time remonstrations and the trumpeting of the enemies of the Sunnah. Rasulullah (sallallahu alayhi wasallam) has said:

“Whoever clings to my Sunnah at the time of my Ummah’s corruption, he will receive the reward of a hundred Martyrs.”

Gifts whether of cash or kind given to children become the property of the children to whom the items were presented. It is not permissible for parents to use such gifts for their own use or for the use of other members of the family. Such gifts being the property of the children to whom the gifts were made could be utilized for only those children (to whom the gifts were made). The maintenance of a child devolves upon the father firstly. However, if the child has wealth this may be used for the maintenance of the child. (lmdaadul Fataawa).

Where this practice has become a compulsory custom, one should refrain from it. If people consider it necessary to shake hands on the occasion of Eid, then the practice will be regarded by the Shariah as a ‘bida’ (innovation) which is not permissible in Islam. The Ulama advise us to refrain from this custom. In other words, one should not initiate the handshaking. However, if someone offers his hands on the occasion of Eid, he should not be rebuffed.

It is not permissible for women to cut or trim their hair even though the head is covered. According to the Shariah the prohibition of cutting or trimming women’s hair is like the prohibition of cutting the beard. According to the Ahadith of Rasulullah (sallallahu alayhi wasallam), the dignity and beauty of men is in their beard, and beauty and dignity of women is in their hair.

For a woman to cut her hair is not permissible, and Rasulullah (sallallahu alayhi wasallam) said: “Obedience to creation in sin is not lawful.” Hence, it is not lawful for you to obey your husband in this unlawful act.

(a) The letter Meem is known as Waqfe Laazim. It is necessary to pause wherever the Meem appears. If a pause is not made, there is the possibility of the meaning changing.
(b) The letter Twaa is the sign of a pause known as Waqf-e-Mutlaq. A pause should be made on it. It indicates that the meaning has not been fully stated yet.
(c) The letter Jeem is the sign of the pause known as Waqf-e-Jaaiz. It is preferable to pause here although not pausing is permissible.
(d) The letter Zoo indicates that it is preferable NOT to pause.
(e) The letter Swaad known as Waqf-e-Murakhkhas indicates that it is preferable NOT to stop although pausing is permissible. The difference between the rule of Zoo and Swaad is in their application, i.e. the desirability of NOT pausing is greater at the pause of Swaad.
(f) The word: Swaad Laam Yaa is the abbreviation of “Alwasal Aulaa” which means “Joining is preferable”. The reader should carry on reading. This is more meritorious.
(g) The letter Qoof is the abbreviation of: “Qeela alahil waqf” which means: “It has been stated that a pause should be made on it.” No pause should be made here.
(h) The word: Swaad Laam is the abbreviation of “Qad yoosalu” which means: “Will be joined occasionally”. Occasionally one may pause here and occasionally not, although pausing is preferable.
(i) The word Qif is a command meaning: “Pause!” It appears at such places where the possibility exists that the reader will continue reciting without pausing.
(j) The letter Seen or the word Saktoh indicates a pause without breaking the breath. In other words the reciter shall momentarily pause and continue without breathing afresh.
(k) The word Waqfah is the same as Saktah with the difference that the Waqfah pause is longer than the Saktah pause.
(l) The word Laa means: “Do not!” This word appears sometimes at the end of a verse and sometimes during the verse. If it appears within the verse then it is not permissible to pause and if it appears at the end of a verse then one may or may not pause.
(m) The letter Kaaf is the abbreviation of “Kathaalik” which means “similarly”. In other words, the same sign as the one preceding it will apply here.

Even the pictures taken for this purpose are un-lslamic. However, the Shariah makes concessions where the need arises. Since we have no choice in the matter, the Shariah rules that those who have their photos taken for such compulsory (made compulsory by the State) purposes will not be committing sin.

Rasulullah (sallallahu alayhi wasallam) denounced all the agencies involved in liquor manufacture. The Qur`aan Shareef prohibits the aiding of sin. Since it is known that the bottles sold will be used for no other purpose but for bottling liquor, a Muslim must not engage in this sale transaction.

Such a sale in Fiqh is described as ‘Jaaiz ma’al karaahat’. In other words the sale although valid is sinful. The money will not be Haraam just like the money obtained by selling during the Jumuah Salaat duration is not Haraam although it is sinful to continue with trade once the Jumuah Azaan is sounded.

We have no knowledge about this.

It is not proper to write anything or decorate on the Qiblah side wall, i.e. the wall which the Musallees face. It is Makrooh Tahrimi (forbidden) to do so. It is best not to write or inscribe anything on any of the inside wails of the Musjid. The following is recorded in the famous Fiqh Kitaab, Fathul Qadeer: “It is ‘aulaa’ (best and meritorious) that the walls of the Musjid be white and devoid of any writings and decorations. It is Makrooh to engrave pictures or writings on the walls.”

It is permissible.

This is not a Sunnah practice. It is a bida’ an innovation which people regard as an Islamic practice. It is necessary to discontinue this practice. The great Nights should be observed in the manner in which Rasulullah (sallallahu alayhi wasallam) and his noble Sahaabah observed. There is no need for the Muslim community to add customs and practices into the Deen. The method of the Sahaabah is best for the attainment of the highest Thawaab.

Allah Ta`ala commands in the Qur`aan Shareef: “When the Qur`aan is being recited, listen to it (attentively) and maintain silence.” This clash of voices resulting from reciting aloud negates attentive listening and silence while the Qur`aan is being recited. Everyone should recite in low tones. The method of reciting aloud by a group of persons is not proper.

The Qur`aan Shareef, every Muslim knows demands and deserves the highest of reverence. Allah Ta`ala has ordered that the Qur`aan Shareef be touched only in a state of purity. It is totally Haraam to touch the Qur`aan Shareef without Wudhu and this ‘hurmat’ (prohibition) is multiplied manifold if one happens to be in the state of ‘janaabat’ (greater impurity). It is therefore not permissible to hand the Qur`aan Shareef to non-Muslims who obviously will not comply with the Qur`aanic law of touching the Sacred Book ONLY in the state of total purity (i.e. purity from ‘hadath’ and purity from ‘janaabat’).

Westernized Muslims commit the grave sin of defiling the Qur`aan Shareef by regarding it as an ordinary book and presenting it to persons who will handle it in the state of impurity. Furthermore, true propagation correct propagation cannot be executed by means of only the Qur`aan Shareef. The non-Muslim who reads only the translation of the verses is liable to misunderstand the Qur`aan Shareef. Even Muslims - especially westernized Muslims - have gone and are going astray by reading a translation of the Qur`aan Shareef. As a result of their ignorance of Islam they are confused by verses which seem to them as contradictory. In their state of confusion based on ignorance they misinterpret the verses and resort to kufr. Far from serving the purpose of propagation, a mere translation will only confuse the non-Muslim reader.

It is permissible.

It is permissible for all the Ambiyaa (Prophets). It is Makrooh Tahrimi (forbidden and sinful) to recite this dua for non-Ambiyaa.

It is erroneous to claim that meat slaughtered by non-Muslims in South Africa is the slaughtered meat of “Ahle Kitaab”. Meat slaughtered by non-Muslims in South Africa does not fall under the category of slaughtered meat of the Ahle Kitaab. Muslims cannot consume meats slaughtered by non-Muslims in South Africa. Such meats are Haraam with certain exceptions.

Attending the religious ceremonies of non-Muslims is not permissible. Participating in their food, if Halaal, occasionally, is permissible. However, to participate with them in their foods even if Halaal, frequently, is Makrooh. Abstention, therefore, is best.

If such foodstuff was a presentation -- a means of propitiation for the idols, then it will not be lawful to consume such food. Where this fact is not known, it is best to abstain.

It is permissible.

Celebration of birthday parties is a custom of the Kuffaar. It has no place in Islam. Rasulullah (sallallahu alayhi wasallam) said: “He who imitates a nation becomes one of them.”

This is an un-Islamic custom. It has no origin and no sanction in Islam. Muslims must refrain from practising such customs in conflict with the Sunnah of Rasulullah (sallallahu alayhi wasallam).

Bribery and corruption? The verdict of the Shariah on these vices is too well known to require elaboration. Every religion and code of morality condemn these evils as Haraam.

It is not permissible.

“Rahmatullaah” is not a title. It is a dua which means: “May the Rahmat (Mercy) of Allah be upon him”. It is not correct to say that some saints are specialised with this dua whereas others are deprived of it. This dua is not restricted for saints only. Any deceased Muslim when spoken of could be graced with this dua.

It means: “May Allah be pleased with him”

It is contrary to the Sunnah to do so.

They do mingle, but their mingling is not upheld as lawful by the Shariah. Remember that the Shariah defines and decides our affairs, and not the happenings of Saudi Arabia. Many things Haraam and unlawful things occur in Saudi Arabia, right in the Haram Shareef, but, this must not be construed as legal in the Shariah. The laxity of the Saudi authorities in guarding the sanctity and the reverence of the Holy Places is a blot on that regime. The acts of the Saudi regime must not be confused with the Shariah. The un-Islamic mingling of men and women no matter where it occurs is never permissible even if perpetrated in the Haram Shareef.

It is permissible.

Allah Ta`ala commands in the Qur`aan Shareef:

“(0 Muhammad!) Tell the Believers to cast down their gaze and guard their chastity. That is purest for them.”

Rasulullah (sallallahu alayhi wasallam) said that the accidental or the unintentional gaze will not be punished. To return the gaze after the initial unintentional gaze, is unlawful. The observance of these Directives of the Qur`aan and Ahadith is not too difficult upon those who value the Life Hereafter, for those who have respect for the Commands of Allah Ta`ala, for those who although weak, but not rebellious against the orders of the Shariah. Man is constrained to make effort. Allah Ta`ala has commanded only what is within our power and ability to execute. No matter how difficult control of the gaze may seem, it is not so difficult as the lowly “nafs” would like us to believe.

Meats which are Haraam for Muslim consumption are termed “maitah” (carrion) in the Shariah. It is Haraam to sell such meats to even non-Muslims. It is also Haraam to feed dogs with such “carrion” according to the Shariah.

If you have proof that the sweets do in fact contain animal gelatine then obviously such sweets will be Haraam. But, as long as we have no proof of animal gelatine content, we will not he able to pronounce the sweets as Haraam. However, there does exist reasonable cause, for believing that our sweets contain animal gelatine. It is therefore, best to abstain from consuming sweets.

Gelatine is an animal protein substance which has jelly-forming properties. It is derived front collagen which is a protein found in animal bone and skin. It is used extensively in industry. Sweets, ice-cream, jellies, candies, desserts are just a few of the numerous items which contain gelatin. Besides animal gelatin, a synthetic product derived from plants is also obtained. This plant gelatin is also used widely.

The appearance of Rasulullah (sallallahu alayhi wasallam) in a dream is not mere imagination, but an authentic dream. The shaitaan is not able to impersonate any of the Ambiyaa in one’s dreams. Hence, if you have seen Rasulullah (sallallahu alayhi wasallam) in a dream then in fact it was Rasulullah (sallallahu alayhi wasallam) whom you have seen.

Dream interpretation is a special science. Few people are able to interpret dreams correctly. We have no knowledge of persons here who are qualified to interpret dreams.

It is not known who his parents will be. He will be a descendant of Rasulullah (sallallahu alayhi wasallam). It is also not known where he will be born. He will make his appearance at a place called Lud in present day Syria.

Purdah in Islam for females does not mean only “dress covering”. Purdah -- total Islamic Purdah -- covers body concealment, ‘purdah’ of the eyes and ‘purdah’ of the heart. Like Islam prescribes total bodily concealment for its female adherents, so does it command ‘purdah’ of the eyes. Purdah of the body (i.e. proper Islamic covering of the body) without purdah of the eyes is not a complete Islamic Purdah. Allah Ta`ala commands in the Qur`aan Shareef: “Tell the Believing men to cast down their gaze.... And, tell the Believing women to cast down their gaze...”
The Qur`aan amid the Ahadith command both male and female to adopt strict PURDAH of the eyes. It is not permissible for males to stare at women nor is it permissible for women to stare at men. This is the Law of Allah. Once Hadhrat Ibn Umme Maktoom (radhiyallahu anhu), a blind Sahaabi, visited Rasulullah (sallallahu alayhi wasallam) when two of the wives of Rasulullah (sallallahu alayhi wasallam) were present. As Hadhrat Ibn Umme Maktoom (radhiyallahu anhu) entered, Rasulullah (sallallahu alayhi wasallam) ordered both wives: “Go into Purdah” (i.e. leave the room). One of the wives replied: “But he (Hadhrat Ibn Umme Maktoom) is blind.” By this she meant that since he could not see there was no need for Purdah. Rasulullah (sallallahu alayhi wasallam) replied: “What! Are both of you also blind?” Here Rasulullah (sallallahu alayhi wasallam) meant that purdah has to be observed by both men and women. Even if the blind Sahaabi could not see, they (the wives) could see, hence Rasulullah (sallallahu alayhi wasallam) ordered them to leave the room. This Hadith of Rasulullah (sallallahu alayhi wasallam) makes it abundantly clear that it is not permissible for women to sit and stare at men. And, this prohibition will be more emphatic when the woman happens to be staring at a group of males indulging in a ‘sport’ which falls under the classification of ‘tashabbuh bil kuffaar’ (imitation of the kuffaar). In short, it is totally against the Qur`aan and the Ahadith of Rasulullah (sallallahu alayhi wasallam) for a woman to sit at a beach and watch men playing soccer.

Define the meaning of “semi-topless”. If “semi-topless” involves uncovering part of the back then it will not be permissible for a woman to be in this state of “nudity” in the presence of her father-in-law. It is not proper for the woman to appear in her father-in-law’s presence clad improperly.

When it is not permissible for a woman to attend the Musjid for even Salaat purposes then her going to the Musjid for mere visiting purposes will be unlawful to a greater degree. A Musjid is a public place where males congregate for Ibaadat. Allah Ta`ala has commanded women to abstain from public places in attendance by men. It is totally contrary to the Shariah Law of Purdah for a woman to emerge from the home unnecessarily and then proceed towards the Musjid enterely for the purpose of visiting. Hadhrat Abdullah Ibn Mas`ood (radhiyallahu anhu) -- one of the greatest Sahaabah -- narrates the followinig Hadith of Rasulullah (sallallahu alayhi wasallam): “Verily, a woman is ‘Aurah’ (i.e. her entire body is to be concealed). When she emerges (from her home) shaitaan is in her attendance.”

If the wig does not consist of human hair, its wearing will be permissible under the strict observance of Purdah and the consent of the husband.

: If it is just not possible for you to make amends directly with your employer then the only other solution is to arrange for the return of the goods stolen (if you still have these in your possession) to your employer. And, if you have already disposed of the goods then in some way or other arrange for the price of the goods to reach your employer. Endeavour to ascertain the price your employer would have sold the goods and then post the money to him anonymously. If you are unable to ascertain the correct price, send an amount which you honestly believe will be the equivalent of the goods misappropriated. Finally do not forget to make lstighfaar. Repent sincerely, for, in stealing you have committed crimes against Allah as well as your employer. Hence, even after compensating your employer, you have to obtain Allah Ta`ala’s pardon.

An intoxicated person will do as commanded by shaitaan. The question of permissibility does not occur here.

Haraam.

For a better and fuller understanding of this issue please follow the articles on this subject which will, lnsha`Allah, appear in “The Majlis” from time to time. You have dubbed the designation “Shaafi Hanafi” as “segregation” purely because of your ignorance on this score. If you had any sound Islamic knowledge, you would not have been so hasty in forming an erroneous conclusion. Differences of opinion existed among the Sahaabah who were the forerunners of the different Madhaa-hib of Haqq which comprise the Ahle Sunnah Wal Jamaa`ah, viz., that body of Muslims who are established on the Qur`aan and the Sunnah.

Several factors combine to make the customary “moulood” functions un-Islamic. Write to the YMMA for our booklet on this subject.

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Hadhrat Khizr (alayhis salaam) is a Nabi. Allah Ta`ala mentions him in the Qur`aan Shareef. There prevails much difference of opinion regarding Khizr (alayhis salaam). It is not known for certain when he was born. However, there is certainty that he was a contemporary of Nabi Musaa (alayhis salaam). Some versions state that “Khizr” is not his name, but a title. “Khizr” means “green”. He has been thus titled because the dead and dry earth would spring to life with greenery in the vicinity of Khizr (alayhis salaam). Certain opinion again claim that “Khizr” was not his title, but his name. Some Ulama say that he has already died. But, the most authentic view is that he is still alive. Hakimul Ummat Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullahi alayh) states:

“Hadhrat Khizr being alive after our Nabi (sallallahu alayhi wasallam) is an established fact. After the demise of Rasulullah (sallallahu alayhi wasallam), Khizr (alayhis salaam) visited the Sahaabah and offered his condolences. Hadhrat Abu Bakr (radhiyallahu anhu) then said: “This is Khizr (alayhis salaam).” A great many Auliyaa (saints) claim that he is alive to this day. He always meets these people (Ahle Baatin, i.e. the Auliyaa). The majority of Auliyaa have narrated incidents regarding Khizr, which authoritatively indicate that he is alive.”

(a). The crude fermented juice of grapes. This is termed khamr.
(b). The juice of grapes boiled to the extent that less than two thirds has evaporated. This is termed “Tilaa”.
(c). Date-juice when it has become alcoholic. This is obtained by immersing dates in water and allowing to stand for some time. This is known as “Sukkar”.
(d). The intoxicating juice derived from immersing raisins in water. There is no particular designation for this type of liquor.
(Qudoori, Hidayah, etc.)

Rasulullah’s Mi`raaj was a real physical or bodily Ascension. Those who believe that it was a mere spiritual experience are astray (Dalaal), they are Fussaaq (rebellious and vile sinners) of an extremely high order. The satanic belief that the Mi`raaj was a mere spiritual state is in diametric opposition to the beliefs of the Sahaabah and the entire body of the Ahle Sunnah Wal Jamaa`ah.

It is permissible.

The letters of the Arabic alphabet have numbers. Each letter corresponds to a certain number. If the numbers corresponding to all the letters in “Bismillaahir Rahmaanir Raheem” are added up, the answer will be 786. Thus the number 786 signifies the ayat: “Bismillaahir Rahmaanir Raheem”.

What would you have done if the host had served pork? Once you know that the food served is Haraam, you are not permitted to partake of it. And, once the host was notified by you that the chicken served was Haraam, it was his/her Islamic duty to discard such food. Like it is Haraam to consume pork so it is Haraam to consume Haraam meat and any other forms of Haraam foods.

Generally, non-Muslims are in the state of janaabat (greater impurity). It is, therefore, not lawful to give such copies of the Qur`aan Shareef to non-Muslims. Purity from both forms of impurity, viz. janaabat and hadath, is requisite for touching the Qur`aan Shareef.

These trustees of your Mosque Board are Fussaaq (rebellious sinners) as a result of their neglect of Salaat. Rasulullah (sallallahu alayhi wasallam) said: “He who neglects Salaat deliberately has committed kufr.” Furthermore, one of the conditions of trusteeship stipulated by the Qur`aan Shareef is regular performance of Salaat. Hence, these men are totally unfit and Islamically unqualified to be trustees of the Musjid. It is incumbent upon the community to force their dismissal from the sacred positions of Musjid Trusteeship.

Hadhrat Ibn Mas`ood (radhiyallahu anhu) the venerable Companion of Rasulullah (sallallahu alayhi wasallam) ordered the expulsion from the Musjid of such base innovators. This is a practice of Riyaa (ostentation) and a custom of evil innovation originated by men who had drifted far, far from the Path of Rasulullah (sallallahu alayhi wasallam). Indulgence in such un-Islamic practices is a grave sin.

Burning of lobaan (incense) and agarbatti has no Islamic significance. We do not know of what these are made.

There exists total unanimity (Ijmaa) of the Ummah that dreams as well as “kashf” (inspiration or forms of revelation to the Auliyaa) even if thousands of persons witness such dreams or kashf, shall not be accorded preference in the event of it conflicting with the Proofs of the Shariah, viz., Qur`aan. Sunnah, ljmaa and Qiyaas. Any kashf or dream which conflicts with the Shariah shall necessarily be rejected. If the one who claims such a dream (instruction from Rasulullah - sallallahu alayhi wasallam) or kashf (which conflicts with the Shariah) is not a reliable person then he shall he branded as a liar and a fraud. And, if he happens to be a pious person, then it shall be said that he has been the victim of some confusion and misunderstanding. For example, a certain pious man in Egypt saw in his dream that Rasulullah (sallallahu alayhi wasallam) said: “I drink liquor.” All the Ulama of Egypt unanimously proclaimed that this pious person erred as a result of confusion in the dream. Rasulullah (sallallahu alayhi wasallam) must have said something else which this man misunderstood. A further explanation regarding such dreams in which one sees Rasulullah (sallallahu alayhi wasallam) issuing an instruction in contradiction to the Shariah, is the view presented by the Ulamu-e-Baatin, viz. Ulama who have attained perfection in Tasawwuf. They state that the “Zaat-e-Mubaarak” (the holy nature or being of Rasulullah (sallallahu alayhi wasallam) in the realm of Barzakh (the state which follows death) is like a mirror. On certain occasions the one who sees Rasulullah (sallallahu alayhi wasallam) in a dream will view his (the dreamer’s) own actions mirrored in the glorious “zaat” of Rasulullah (sallallahu alayhi wasallam). In view of these interpretations as well as the existence of other possibilities it is not permissible to rescind any teaching of the Shariah on the basis of such dreams and revelations. [The aforegoing explanation has been given by Hakimul Ummat, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullahi alaiyh)].

No matter from where this non-Muslim buys his meat and no matter what assurance he gives, his meats are Haraam. The Shariah rules that the word and the assurance of a non-Muslim on matters of Deen are not acceptable. It is therefore, not lawful for Muslims to purchase the Haraam meat from this butchery. You should make a report regarding this matter to your local Ulama body who will then expose the illegal advertisement of this particular butcher. Alternatively you may furnish us with the name and address of the said butchery so that we may inform the Muslim public through “The Majlis”.

If some human form or organ, e.g. hand, foot, nail or hair, has developed then it will be regarded as a baby in terms of the Shariah. Ghusal will be given. It will be wrapped in a single sheet and buried without performing Salaatul Janaazah. If no human form or organ is discernible then it will be merely buried without ghusal and kafan.

It is not Sunnat, but it has been a practice of pious people. Its recital, therefore, after Wudhu is beneficial provided that it is not believed to be a Sunnah practice.

It is not permissible.

It is neither Fardh nor Sunnat. In fact this practice is not permissible. This practice known as “faatehaa thaani” has been established as a compulsory practice by those who have strayed from the Sunnah. It is necessary to abstain from this practice. It is Sunnah to make Dua in congregation after every Fardh Salaat. To make Dua after Sunnat and Nafl Salaat is the choice of the individual. One is free to make any Dua at any time. But, it is not lawful to assign any Shar`i status (e.g. Fardh, Waajib, Sunnat, etc.) to an innovated practice.

It is an evil innovation. A practice which has no Islamic support no origin in the Sunnah.

In privacy such Sajdah could be made. However, one should refrain from it in the Musjid. In Durrul Mukhtaar it is stated: “It is Makrooh (reprehensible) to make such a Sajdah after Salaat, for ignorant people will believe it to be Sunnat or even Waajib.”

In places where this custom is considered to be compulsory and necessary, there one should refrain from it. Shaking hands with Muslims is in itself a laudable practice, however, to assign to it a status higher than what has been accorded to it by the Shariah would be indeed incorrect. This practice of shaking hands and embracing after Salaat has been accorded such an obligatory nature that those who do not uphold this custom are vilified. This is palpably wrong. A practice which has not been regarded as compulsory by the Shariah should not be projected as such.

It is not compulsory. However, it is meritorious to drink the holy water of Zam Zam in this respectful manner, and after drinking make Dua.

It is “Afdhal” (better) to make the Dua after Azaan without raising the hands, but it is also permissible to raise the hands. However, where the practice of raising the hands after Azaan has become an obligatory practice, there one should refrain from adopting this method of Dua. Reciting the Dua without raising the hands (i.e. after the Azaan) should be the method adopted as this is the best.

Your lmaam is Faasiq of the first order. One who indulges publicly in the evils mentioned and one who is so grossly negligent of his duty is wholly unfit to be the lmaam of the Musjid. It is perfectly correct to dismiss this Imaam from his post if he does not desist from the un-Islamic activities mentioned above.
The practice of collecting monies for the Imaam on the occasion of the Eids should also be discontinued. The lmaam is being paid for his services. If any member of the Jamaat feels so generous to present a gift to the lmaam then he should personally hand same to the Imaam. The form of collection made for the lmaam is no gift. It is an un-lslamic practice. Monies are in fact extracted from the public under covert or indirect pressure. People contribute to this form of collection because of it being customary. Gifts (Hadaayah) are not solicited. Gifts are forthcoming voluntarily and are given on the basis of love without going around like beggars collecting.

There is no need for this. Taubah should be made unto Allah Ta`ala. It will suffice if he desists from these evil acts.

The Qur`aan Shareef commands: “And, when you (O men!) ask them (women) something, then ask them, from behind a HIJAAB (screen).” (Surah Ahzaab)
According to the Shariah it will not be permissible for the woman, even in full Purdah, to sit in the presence of a male. It is necessary, i.e. compulsory, to erect a screen between the woman and the man, and even if there is a separating screen, the Aalim or any man shall not remain alone in the room if there is only one woman present. Rasulullah (sallallahu alayhi wasallam) has warned against solitude with women, for he said that shaitaan operates in the body of man like blood runs through the body vessels. Ulama should be particularly cautious in this matter. The tricks and snares of the nafs are indeed great.

“Waseelah”, i.e. supplicating or making dua to Allah Ta`ala by saying, for example: “O Allah! Accept my dua or grant my wish through the waseelah (medium or agency) of Rasulullah (sallallahu alayhi wasallam).”, is perfectly lawful and permissible. But, some people understand by the term, “WASEELAH” that one has to direct one’s dua and prayer TO Rasulullah (sallallahu alayhi wasallam). Thus instead of appealing TO Allah Ta`ala, they direct their dua TO Rasulullah (sallallahu alayhi wasallam). It is this practice of misdirecting one’s dua which is a form of “shirk” (association in the worship of Allah). Allah alone accepts duas and grants wishes. The belief of “waseelah” which many misguided people hold, viz, that dua has to be directed directly to Rasulullah (sallallahu alayhi wasallam) or some Auliyaa, is un-Islamic and diametrically opposed to the Qur`aan and Ahadith.

“Urs” was never practiced by any of the Sahaabah or the great Fuqahaa and Muhadditheen. Our forms of Ibaadat or worship should be maintained unadulterated and strictly in conformity with the form and method shown to us by Rasulullah (sallallahu alayhi wasallam) and his illustrious Sahaabah. The main and prime purpose of Islam is to teach mankind the way to obtain Allah Ta`ala’s pleasure. And, this Pleasure is obtained by way of the IBAADAT taught to us by Rasulullah (sallallahu alayhi wasallam). It is therefore of paramount importance that we do not divert from the lbaadat practices commanded by Islam. To depart from the customary Ibaadat practices of the Sahaabah is opening the doorway to “Dalaal” (going astray). “Urs” is not and never was a practice of the Sunnah. It is a custom which is foreign to the Qur`aan, foreign to Rasulullah (sallallahu alayhi wasallam), foreign to the Sahaabah, foreign to the great Fuqahaa (Jurists) and Muhadditheen of Islam. In short, the customary “Urs” has no origin and no sanction in the Shariah of Islam. This practice of “Urs” has been accorded the status of lbaadat by the perpetrators of this un-Islamic custom. But to do so is to cast aside the clear warning of Rasulullah (sallallahu alayhi wasallam) to abstain from the introduction of “worship” practices and customs alien to Islam unfounded in the Qur`aan and Ahadith. Our lbaadat must be maintained as simple as possible and as pure as possible. This is the only way to adhere to the Sunnah. Muslims must avoid and shun participation in this practice which most assuredly invites the displeasure of Rasulullah (sallallahu alayhi wasallam) and the Wrath of Allah Ta`ala.

It is not permissible to do so. Pictures of all forms of life (human and animal) are strictly forbidden by Islam. Rasulullah (sallallahu alayhi wasallam) has criticized this idolatrous practice. Besides it being an idolatrous practice it is saturated with “riyaa” (ostentation showing-off), and the presence of pictures of animals or of human beings debars the Angels of Mercy from entering the homes of people.

Food is meant for human consumption and nourishment. It has therefore to be accorded the respect and dignity it deserves Because of its status of Rizq from Allah, it seems to us that it is wrong to sit on it. We have not come across this specific example in our Kitaabs and at this stage cannot issue a definite ruling of permissible or not permissible. Insha`Allah, at a later stage we shall obtain a ruling. You may also seek the guidance of other Ulama on this matter.

Nick-names provided they are not offensive and cause no hurt whatsoever and are not given in derision of others are permissible. Rasulullah (sallallahu alayhi wasallam) called Hadrat Ali (radhiyallahu anhu): “Abaa Turaab” (or son of the sand). Again another Sahaabi was called by Rasulullah (sallallahu alayhi wasallam) as “Thul Yadain” (or the one of the long-arms).

Sectionalists? The individuals who are so scared of this term betray their gross sense of inferiority. Western influence or some other form of diabolic influence have afflicted these individuals with a kind of mob-mentality. If the mobs regard “sectionalism” as bad then it does not mean that the term is necessarily bad and to be avoided. What do these individuals understand by the term, “sectionalists”? What is their definition of this term? If sectionalism in their definition refers to those who are firm adherents of the Madh-habs, then we must loudly proclaim that we are proud to be labelled as “sectionalists”, for Islam commands this very “sectionalism” which these individuals so much loathe.

The safety of our Deen, the safety of our lmaam is embedded in following a PARTICULAR Madh-hab - or a particular form of “SECTIONALISM” initiated by the great Sahaabah of Muhammadur Rasulullah (sallallahu alayhi wasallam). There is absolutely nothing wrong with a “sectionalism” based on the Qur`aan and the Ahadith. The followers of Imaam Abu Hanifah (rahmatullahi alayh) constitute a “section” of the Ummah; the followers of Imaam Shaafi (rahmatullahi alayh) are a “section” of the Ummah; the followers of Imaam Maalik (rahmatullahi alayh) are a “section” of the Ummah and so are the followers of Imaam Ahmad lbn Hambal (rahmatullahi alayh). All these sections of Haqq unite to form the Ummah of Rasulullah (sallallahu alayhi wasallam).

Strict adherence to a particular Madh-hab is of fundamental importance to combat the dictates of the wayward nafs of man. If every person had to be granted the latitude to flit from Madh-hab to Madh-hab then there would be no Deen left. The Deen would then become the victim of one’s whimsical fancy. Instead of FOUR Madh-habs we then have thousands of petty Madh-habs based not on the Qur`aan and Hadith, but on the dictates of nafs, desire and ego. Our modernist luminaries who are so vociferous in their clamour for an interchange of Madh-habs fail to discern the anarchy and chaos concomitant to such a move. They hopelessly fail to realise that not a single one of the great lmaams (Jurists) whose Madh-habs even the modernist concedes to be based on the Qur`aan and Sunnah, advocated or gave permission to flit from Madh-hab to Madh-hab. The Deen is the product of Wahi (Divine Revelation) and not the product of human intelligence. The Fuqahaa (Jurists of Islam) formulated their respective viewpoints and issued their rulings believing implicitly that these were correctly deduced on the firm basis of the Qur`aan and Sunnah, hence their verdicts carry the full force of the Shariah, and the Shariah cannot be subjected to our opinions and fancies.

It is only a person whose practical life is lax and who is grossly negligent of his Islamic duties who has a strong inclination to jump from Madh-hab to Madh-hab. Those in search of loopholes for escaping the restrictions of the Shariah usually attempt to flit from one Madh-hab to another. This constitutes a mockery of the Deen, a mockery of what is sacred and divine. For example: A man committed fornication and as a result, the law of Musaaharah will apply according to the Hanafi Madh-hab, i.e. this person who is a Hanafi will not be able to marry this woman’s mother, daughters, aunts, etc.. However, according to the Shaafi Madh-hab the law of Musaaharah is not established if one has committed fornication. Musaaharah is established only by means of marriage according to the Shaafi Madh-hab. Now this Hanafi Muslim because he now wishes to marry the daughter of the woman with whom he fornicated argues that all the Madh-habs are based on the Qur`aan and Sunnah, hence he can get married to this woman’s daughter on the basis of Imaam Shaafi’s ruling. This is indeed trifling with the Law of Allah Ta`ala. The Shariah has been made the victim of one’s carnal desires.

Adherence to a particular Madh-hab will ensure that the nafs and shaitaan do not make the Muqallid (follower of a particular Madh-hab) a victim to the devellish snares of desire and egos. Those who are given to the rejection of Taqleed are trodding along a perilous path a path which leads to the finality of one’s Imaan

It is not permissible.

All non-Halaal meats regardless of form of packing are Haraam. Such meats are termed in the Shariah as “maitah” or carrion. It is not lawful to sell such Haraam meats even to non-Muslims.

All forms of insurance contracts are unlawful according to the Shariah because these are essentially Riba transactions. It is, therefore not permissible to enter into these insurance/riba contracts.

It is not permissible to reply: “Wa alaikumus salaam” to a non-Muslim who greets you, regardless of the form of salutation adopted by the non-Muslim. If a non-Muslim greets you with the Islamic salutation, then reply: “Hadaa kallaah” which means: May Allah guide you (i.e. give you the Tawfeeq to accept the guidatice of Islam).

Making “safar” (journeying) to the seaside on the last Wednesday of the month of Safar is not a Sunnah practice. It is therefore wrong to ascribe this practice to the Sunnah.

Rasulullah (sallallahu alayhi wasallam) has prohibited this practice in many Ahadith. The Ahadith condemning the wearing of the trousers below the ankles are very authentic. There is no scope for difference of opinion on this issue. The words of Rasulullah (sallallahu alayhi wasallam), the practice of Rasulullah (sallallahu alayhi wasallam), the statements of the Sahaabah and the practice of the Sahaabah are most emphatic and clear-cut regarding the prohibition of wearing the trousers below the ankles. In one Hadith it is stated that the portion below the ankles covered by the trousers will be in the fire. Another Hadith states that the ankles have no right to the trousers. The Muslim must, therefore wear his trousers ABOVE and not on or below the ankles.

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It is permissible.

Wahid lbn Mus’ab Ibnir Rayyaan.

Wrap them in a clean cloth and bury in a spot where it will not be trampled on.

We do not agree with the word “most”. In fact the majority or most of the articles entering our homes are devoid of pictures of animate objects. We can say that many articles have pictures. A Muslim by virtue of his lmaan and love for Rasulullah (sallallahu alayhi wasallam) will strive to the utmost of his ability to eliminate all acts, practices and objects which Rasulullah (sallallahu alayhi wasallarn) detests and which Islam has categorically prohibited. The task of eliminating these un-Islamic and unlawful pictures on objects entering our homes is not insurmountable. A Muslim conscious of the purpose of his presence here on this transitory earth will not find it difficult in the least bit to obliterate these Haraam pictures in the same way in which Jibraeel (alaihi salaam) informed Rasulullah (sallallahu alayhi wasallam) to obliterate the pictures of animate objects. Once Jibraeel (alaihi salaam) refrained from entering the home of Rasulullah (sallallahu alayhi wasallam) because on the screen in the house was a picture of a person. Jibraeel (alaihi salaam) asked Rasulullah (sallallahu alayhi wasallam) to cut off the head of the picture so that it resembles a tree. Rasulullah (sallallahu alayhi wasallam) complied and defaced the head of the picture. And, this should be the practice of all Muslims. Educational books, etc. which you intend keeping should be subjected to this practice of “defacement”. Whilst reading these books, deface or erase the faces of the pictures in honour of Rasulullah’s detestation of these pictures. We undergo much difficulty and hardship in the acquisition of our worldly and temporary pursuits. How much difficulty and hardship are we prepared to undergo in an effort to establish our everlasting life of the Hereafter? From morning till night we are prepared to strive, toil and sweat for our daily bread for temporary material gains, but we find it most difficult to sacrifice a few minutes in an endeavour to obtain the everlasting Pleasure of Allah Ta`ala.
Besides books which we intend keeping, newspapers, food containers, etc. should be discarded and removed from the home once the purpose has been served. Newspapers with pictures of animate objects should not be left lying around the house, for Rasulullah (sallallaahu alayhi wasallam) said that the Angels of Rahmat do not enter homes wherein these pictures of life are.
Islam has decreed pictures of animate objects to be a major sin. It is therefore imperative that we do everything in our power to obliterate this practice. And, if in the process of striving to eliminate these pictures from our homes we find difficulty, then know that we have in fact been created and sent onto earth to undergo a trial and to prepare ourselves for the Aakhirat. On earth the Muslim must not expect life to run smoothly to the satisfaction of his/her desires. Rasulullah (sallallahu alayhi wasallam) said:

“The world is a prison for the Believer and a paradise for the unbeliever.”

Courage, determination and effort are required to stem the avalanche of un-Islamic practices encircling us. With sincerity and effort all difficulties will recede and practicing on the Sunnah will, Insha`Allah, become quite simple.

A Qabrustaan which has been declared as Waqf is not the property of any person nor of the community. No one has the right to own it or sell it. It is recorded in the Islamic Law Book, Hidaayah:
“When the Waqf has become valid then it is not lawful to sell it nor to make (anyone) its owner.”

It is permissible with two conditions:
a). There is no possibility of the Muslims being indebted to the non-Muslim donors or the non-Muslim donors have any control or say over the Mosque or the Muslims. There must be absolutely no strings attached to the donation.
b). There must be no fear that Muslims because of the donation may become apologetic towards the nonbelievers and participate in their religious functions so as to maintain the “good and friendly relations” with the non-Muslim donors.
This answer is extracted from Imdaadul Fataawa.

There is no fixed time or time limit for observing a Nafl I’tikaaf. A Nafl I’tikaaf of even a few moments is valid and it merits great Thawaab. Upon entering the Musjid one could make Niyvat for observing Nafl I’tikaaf. Merely intend that you are sitting in I’tikaaf and engage in any activity of Ibaadat, eg. Zikr, Dua, Tilaawat.

It seems to us that the Miswaak should be used on even false teeth with the intention of fulfilling Rasulullah’s Sunnat. Having this intention we are sure you will obtain the Thawaab of the Miswaak just like a baldheaded person who passes the razor over his head during Hajj with the intention of fulfilling the Halq (shaving of the head) practice of the Hajj.

People should be satisfied with the complexion willed to them by Allah Ta`ala. It is the result of a gross sense of false inferiority inherited from imitating and aping the ways of the Kuffaar that people (and even Muslims) feel dissatisfied with their natural complexions. It is not permissible to trade in creams containing impure and Haraam matter.

Of course he will, Insha`Allah. His beard not reaching the prescribed length is not by his own choice but by the Will of Allah. His Niyyat is what is counted here.

One who cuts his beard to a size less than what has been ordered by the Shariah or does not allow his beard to attain the prescribed length is committing a Kabeerah (great) sin, and this heinous commission earns for him the Islamic epithet of FAASIQ which means a naked and a rebellious sinner. The type of beard he keeps is not an Islamic one, he simply imitates the way of the Kuffaar.

Both acts, i.e. donating one’s own body and dissection and mutilation of human bodies, are unlawful in lslam. The end, no matter how noble and laudable, will not justify the means if such means are outlawed by Islam. Donating one’s body and mutilating human bodies are Kabeerah (great) sins from which Muslims must abstain regardless of the worldly and material loss to be suffered as a result of adherence to the Law of Allah.

If the bond is interest-bearing (Riba), then it will not be permissible to do so.

It is not permissible to use interest money or any other Haraam money for one’s own requirements. You may therefore not build a toilet with such money. You shall have to give the unlawful money to the poor without making any Niyyat of Thawaab. It is obligatory to eliminate all Haraam wealth in one’s possession.

It is un-Islamic to eat and drink with the left hand. Rasulullah (sallallahu alayhi wasallam) said that shaitaan eats and drinks with the left hand. Rasulullah (sallallahu alayhi wasallam) cursed a certain man who habitually ate and drank with his left hand, and as a result his hand was paralysed. Similarly, Rasulullah (sallallahu alayhi wasallam) cursed a woman who was eating with her left hand, and as a result she died in a plague.

Hands washed for meals should not he wiped. Hands washed after meals should be dried. This is the Sunnah method.

It is not permissible. This custom is a Bidat-e-sayyiah (an evil innovation). It is a custom innovated by wrongdoers and given religious sanction by them. They have exceeded the bounds in this custom and have thus strayed from the right path. It is necessary to abstain from indulgence in this un-Islamic custom.

It is not permissible.

It is permissible to visit the Qabrastaan (cemetery) on any day and at any time, but it is un-Islamic to establish any mode or form of practice not ordained by the Shariah. Rasulullah (sallallahu alayhi wasallam) and the noble Sahaabah (radhiyallahu anhum) visited the graveyard, but did not do it in the manner you have described. To fix any special day for visiting the cemetery is wrong, for it will mean transgressing the Sunnah practice. Further, visiting the cemetery in organized groups and conducting the duas in any organized form not originating in the Sunnah is not a practice of Islam. Every new practice innovated and given the cloak of lbaadat is indeed an evil innovation since the new practice will displace the Sunnah practice. If we follow our own invented practice (like the practice you describe) of visiting the cemetery then we will most surely be displacing the practice of Rasulullah (sallallahu alayhi wasallam). Rasulullah (sallallahu alayhi wasallam) visited the cemetery on various days and occasions, not stipulating any particular day although it is of greater merit to visit the Qabrastaan on the great nights of Baraat (15th Night of Shabaan), Qadr and on the day of Friday. There is no stipulation that the dua or Qur`aan be recited in group-form. Everyone should recite of the Qur`aan and make dua as he pleases although it is of greater benefit to recite the first and the last Rukus of Surah Baqarah at the graveside. In short, the method of visiting the cemetery described by you is not sanctioned by the Shariah. You should therefore, abstain from participation in this innovated practice.

This is an un-Islamic practice which have no origin and no sanction whatsoever in Islam. It is a highly detestable custom which must he shunned. To place any “chaadar” over graves is an act which is Haraam.

It is Haraam to make “Minnat” (Vow to fulfill a certain Ibaadat or good act if a certain wish or due is granted) to saints and anyone else besides Allah Ta`ala. The “Minnat” is a Vow which can only be made unto Allah Ta`ala. To make “Minnat” in the names of saints, etc. is an act of Shirk.

The knowledge of who will enter Jannat is with only Allah Ta`ala. No person can say for a surety that a certain sinner with enter Jahannum and a certain pious person will enter Jannat. Islam teaches us the rule that the good will enter Jannat and the evil Jahannam. Death in Ramadhaan is a sign of being forgiven and accepted by Allah Ta`ala but this does not necessarily mean that a person who has died in Ramadhaan will definitely be accepted immediately for Jannat, although we should cherish good thoughts about even sinners who die during Ramadhaan. And, who besides the Ambiyaa, are not sinners?

It is permissible.

It is not permissible to buy or sell meat or fat, the eating of which is not permissible. Haraam meat and fat according to the Shariah is not fit for consumption by even dogs, hence, a Muslim is not allowed to feed even dogs on what is Haraam.

All skins, besides the human skin and the pig skin, are permissible for trade, etc. provided that these have been treated if the skins were taken from such animals which were not slaughtered in accordance with the Shariah method. Hence, the skins of wild animals which have not been slaughtered (Zabah) are Taahir (Paak or pure) after these have been treated. If the animal is slaughtered in accordance with the Islamic method of Zabah, then the skin will be TAAHIR even before treating. Trade in such skins is therefore Jaaiz (permissible).

Please explain first what is malt and Jabula. It is not permissible to sell Haraam corned meats. It is permissible to sell wigs.

A conditional Wasiyyat (bequest) is permissible, but the case cited by you is not permissible. Death cancels one’s right of property in one’s wealth, hence the division and distribution of the estate of the deceased takes place only in accordance with the rules of the Shariah, the will or choice of the deceased recognised in only a lawful Wasiyyat. The Shariah permits one to make Wasiyyat in not more than one third of one’s total estate, and the Wasiyyat cannot he made in favour of any of the heirs (those who will inherit according to Islamic Law). The Wasiyyat is made in favour of a non-inheritor.

Once life enters the foetus, abortion will never be permissible no matter what the circumstances. However, prior to life entering the foetus, abortion will he permissible if valid grounds exist, and if the medical experts say that childbirth will be “extremely detrimental” to a particular woman, abortion of the dead foetus will be permissible. However, abortion of even the dead foetus without reason is HARAAM. (ANSWER TAKEN FROM IMDAADUL FATAAWA.)

Brown bread, brown sugar and yeast are perfectly Halaal items which are wholesome to consume, hence lawful to to sell. Their “misuse” is not your concern. According to the Shariah, goods which are Halaal to consume, are Halaal to sell and buy. We are not so sure as to what this “malt” is. Please inform us if this “malt” is a substance used ONLY to ferment alcohol; in its present state (the state when you are selling it) is it alcoholic? Or is it a substance like any other grain which could be misused to ferment alcohol? If it is something which is used ONLY in alcohol production or if in its present state it is in itself alcoholic, then trade in it would not be permissible. However, if it is a wholesome food substance like other grain (for example), then trade in it is undoubtedly permissible. And, Allah knows best.

Insurance contracts are Riba transactions and Riba is a crime worse than fornication. The “gain” of Riba is strictly Haraam. It is not permissible to inherit any Haraam wealth. All Haraam wealth in one’s possession have to be given in a charitable cause IF the rightful owners or their heirs cannot be located, and an insurance company is not the rightful owner of the Haraam wealth in its coffers. Calculate the amount your late father “deposited” with the insurance company in the form of “premiums”. You will be entitled to only the amount paid in by your father to the insurance company. The excess which is Riba will have to be given in charity, and as is the case with such “charities” from Haraam wealth, it is not permissible to make a Niyyat of Thawaab when effecting the “charity”, for Rasulullah (sallallahu alayhi wasallam) said that to give charity with Haraam is like washing garments with urine. And, Allah knows best.

Blood, the male and female genital organs, pancreas, bladder, testicles and glands.

This unknown person should take heed that it is un-Islamic to address another Muslim as “Disciple of Lahab” no matter how sinful he may be. In fact, if one’s gaze is fixed upon one’s own sins and shortcomings one will never have the inclination nor the leisure to concern about the sins of others. A Muslim should desist from referring to another Muslim as “Disciple of Lahab”, for no Muslim, no matter how sinful, could be classified with a Kaafir.

With the permission and command of Allah Ta`ala it is permissible, and in fact, this does happen to certain souls after departing from this material plane of existence. Sometimes these souls appear in their original forms (i.e. with their physical bodies) and sometimes in some other form. However, it should be remembered that the appearance of souls on earth after death is not a rule, but occurs with the permission of Allah Ta`ala in certain cases.

The most comprehensive and appealing definition of a Sufi was furnished by the author of AL-YAWAAQEET. He defines a Sufi as “Aalim Ba Amal” or a practicing Alim.

It is Makrooh Tahrimi (an act which is detestable and forbidden) to appoint such an unqualified person as the Imaam of a Musjid. The Trustees are violating the Law of Islam in this respect and will be answerable unto Allah Ta`ala for this gross dereliction of sacred duty. The Trustees of a Musjid are holding positions of. sacred Trust which they must not regard lightly. Trusteeship of a Musjid nowadays is regarded as a popular post for gaining cheap glory, hence we see unqualified totally unfit persons aspiring and yearning to be Musjid Mutawallees. The Mutawallees of this particular Musjid in question are obliged by the Shariah to dismiss this Imaam. However, despite the “FISQ” of this lmaam and the un-Islamic and unlawful act of appointment of the Trustees, you should not forego the performance of your Salaat with Jamaat in the Musjid. It is permissible to perform Salaat with even such a Faasiq Imaam leading. Jamaat Salaat is of the greatest importance and has to be fulfilled even after this Imaam.

Literally. “MAJLIS” means “a place of sitting”. It also means: an assembly, a gathering, an association, a committee. etc.

Durood Shareef. Recite the forms of Durood taught to us by Rasulullah (sallallahu alaihi wasallam). There is no better form of salutations.

It is forbidden, detestable and highly disrespectful. In Sharhut Tanweer (an authentic Islamic Law Book) it is stated that to do so is Makrooh Tahrimi, i.e. forbidden, the perpetrator being guilty of sin.

Yes. It is recorded in Raddul Mukhtaar: “One should not enter the toilet bareheaded”.

The Shariah does not demand that she be divorced. If she has mended her ways and truly regrets her heinous action and repents then we feel that, it would be meritorious if the husband maintains the Nikah bond. Although the husband will be within his rights to divorce the unfaithful wife, but severing of the marriage bond brings many heartbreaking consequences in its wake. The crime, as you say, was committed years ago, she may have realised her evil act and have repented. If she is prepared to live faithfully with her husband now and in future, we advise that the home be maintained. And, Allah knows best.

: On the Day of Qiyaamah when you will be seeking the intercession of Rasulullah (sallallahu alayhi wasallam) then do direct this question to him (sallallahu alayhi wasallam). If Rasulullah’s beloved Sunnah is “negative” to you then to even attempt an explanation would be, in the words of Rasulullah (sallallahu alayhi wasallam)): “...like stringing a garland of pearls around the neck of a swine.”
We voice our total inability to explain the Sunnats of Rasulullah (sallallahu alayhi wasallam) to an avowed enemy of Rasulullah (sallallahu alayhi wasallam)). The one who describes the beloved practices of Rasulullah (sallallahu alayhi wasallam) as “negative” and “out of touch with modern times” is truly speaking a munaafiq of the first order. We have no truck with such misguided ones. May Allah Ta`ala preserve us from uttering such infidelity.

It is not permissible.

Endowment policies and all forms of insurance policies are contracts or transactions of Riba which are Haraam. Muslims must, therefore abstain from involvement in such Riba transactions. Allah and His Rasool (sallallahu alayhi wasallam) have declared war on those who indulge in this capital sin of RIBA.

We utter this statement in order to remind ourselves of our journey unto Allah Ta`ala, and that we will have to return unto Him. Hence, we are of the opinion that this formula could be recited even upon hearing of the death of a non-Muslim. However, we remain open to correction on this score. And, Allah knows best.