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Q) Is it permissible in the Shariah for a
mother-in-law to take care of the newly weds for the first ten days after the
nikaah & for 40 days after the birth of a child?
A) This is a custom which has no basis in
Shariah. There is no such law in Islam. However, caring for one who is in need
is very meritorious but is not confined to specific periods. Whenever the need
arises, such care and service may be rendered by any family member, preferably
by one who is familiar with and close to the patient.
If the wife has given birth and needs attention, especially
when it's her first baby then by all means her mother (or mother-in-law) may
take care of her. But there is no time limit on this. Such care should last for
as long as the wife requires it. If well before 40 days the wife is up and about
and able to fend for herself, there is no need for anyone then to render
assistance. No one may impose upon the couple. they are free to accept the
service of whomever they wish.
Q) Should the son still provide for his
parents after he is married, even if the parents have a stable income?
A) If parents are
self-sufficient, it is not incumbent upon the children to provide for them, be
it before or after marriage. This is stated in the famous work on Shariah Law, Al-Hidayah.
Q) Is it permissible for a woman to remove the
hair between the two eyebrows?
A) Yes, it is permissible for a woman to remove
hair between eyebrows
Q) If a person gives his wife one talaaq, and
she sits her iddat period, during that period one had no contact with her. But
after the iddat has expired, one would like to reconcile. Can one take her back
or does she have an option of getting married to another person?
A) In the case you mentioned, that after talaaq
the husband had no contact with the wife until the iddah expired, the woman has
the right to marry another man. Should she agree to come back to the first
husband, the couple (first husband and his ex-wife) must make another nikah. He
cannot take her back without a new nikah. Also remember that for her ex-husband
to marry her there is no need for her to get married to another man. But, if she
refuses to get married to her ex-husband, no one can force her and there is
nothing he or anyone else can do about it. Thus, after iddah the choice is
entirely hers to marry the husband who divorced her, or to marry another man.
Q) I would like to know why Muslims should eat
halaal food and why should women cover their heads? (Question from a non-Muslim
female intending to embrace Islam)
A) The reason for halaal food is also related
to health. Slaughtering in the Islamic manner expels all blood from the animal
thus ensuring removal of bacteria and other germs or viruses that assail the
body via the blood.
As for animals besides pig such as lions, tigers, etc., due
to their man-eating habits the meat of such animals are extremely harmful to the
human body. Some animals are prohibited because they eat filth and so become a
health-hazard to man. Others again are simply not digested by the human
digestive system.
As for the covering of the head, Islam has realistically
acknowledged the potential danger in intermingling of sexes. In order to
regulate this there had to be a properly devised system that would be
implemented. At the same time Almighty Allah also knew of the needs that would
arise compelling a woman to emerge from her home. As a result, Almighty Allah
ordained a dress code for women designed to protect them from the gaze of men
and thus avoid situations of danger and evil. Today it is because this dress
code has been neglected that there is so much strife and sin in the world. Some
years ago the Newsweek or Time magazine carried a remark by a top European model
(names and dates now evade me) calling upon women to "cover up" in
order to avoid being raped and molested. Now here was a non-Muslim female who
earned her living displaying her body, yet she was driven to this conclusion
that a more conservative form of dress would be in the best interests of women.
This is basically where the covering of the hair comes in. It is simply part of
that code of dress which Islam has ordained for a woman in the broader
perspective of matters.
What you need to explain to the lady is that many teachings
of Islam will be better understood once a person enters the fold and starts
practicing
Q) In Al Farouq vol 1, no 6 the question
concerning artificial toenails for beautification purposes only. Your answer
states that, if the nails are permanently fixed on the toe nails then wudhu or
ghusl will be permissible, however there is no real reason for her to wear these
artificial nails, so according to your answer one could think that wudhu will be
valid even if one uses cutex/nail-polish (for beautification purposes)?
A) There is a difference between
the two. Cutex and nail polish are removable, though with some difficulty,
whereas I had specified in my answer that if the nails could be removed
then washing is necessary. However, if these nails are permanently fixed, then
though she had no real reason to wear these, it is now not possible to remove
them hence the need to pour water over them. The ruling hinges on whether these
nails are removable or not. If it is established that there is no great
difficulty in removing these nails then it will be wajib to remove them
before making wudhu, otherwise not.
Q) The question regarding wedding rings, your
answer is that Nabi (sallallahu alayhi wasallam) wore his ring on the right
hand. Does that mean that it is a sunnat to wear a wedding ring for males as
well as females?
A) The ring which Rasoolullah
(sallallahu alaihi wasallam wore was not a "wedding ring". There is no
significance in a 'wedding' ring for males. His ring was used to affix a seal
onto letters which he wrote to Kings and other Leaders. This was necessary in
those days to affirm authenticity of the sender. Therefore, his ring contained
the inscription in Arabic of "Muhammad Rasoolullah". This would be
embossed or imprinted onto the letter before despatch. This is the ring we are
discussing. Today if a man wears a ring for this purpose, it would be allowed.
Otherwise it is makrooh for men to wear rings.
Q) Is it permissible to walk on the beach at
night?
A) The hadith teaches us that
after Esha we should make our way home to prepare for bed. It is, therefore, not
advisable to go out at night after Esha. If one feels the need to take the
family out once in a while, this is allowed but ensure that the area visited is
lit up and in close proximity to people so as to avoid being robbed or mugged.
Q) Does an injection break the fast? And what
about the asthma pump?
A) An injection does not break
the fast. Using the asthma pump will break the fast.
Q) How do I separate interest money from my
bank account? Do I just make a Niyyat and say that this from my account for such
and such from the interest money earned?
A) Yes, a niyyat is enough. In
fact there is no other way of separating the interest from halaal money.
Even if one withdraws the interest money one has to have an intention that the
funds I am currently withdrawing is interest and will be used as such.
Q) Are we allowed to wear Jeans?
A) Jeans is a form of dress that
is fashionable among the kuffar. Furthermore, because it is tight fitting it
appears very immoral. If a wife wears this only for the husband in the bedroom,
it will be permissible. But generally in the household there are children as
well. If jeans are worn at home in front of kids, they, too, will develop a
liking for this form of dress and would want to wear the same. How will you
explain to them that it may be worn only inside the home and not outside? It is,
therefore, not allowed to wear jeans even inside the home, unless there are
no children around and the wife wears it only for the husband. As such, a
woman who is not married may not dress like this. As for the man, he, too,
should consider his children, if he has any. The father should not set a trend
for his children to follow which is not Islamic. It is therefore makrooh for a
man to wear a jeans.
Q) Can leftover food particles be washed down
the drain when washing dishes?
A) Any particles of food that may be eaten
should not be thrown away. At the very least throw it somewhere where the
insects or birds or animals may eat it. Otherwise it will be sinful to waste
food by throwing it down the drain.
Q) Can
a daughter-in-law
travel with
her father-in-law
on a
journey for
Umrah? The
father-in-law
is 60
years old.
A) It
is only
permissible for
a woman
to travel
with her
father-in-law
on any
journey if
the father-in-law
is very
old. Nowadays
60 will
not be
considered a
very old
age for
accompaniment
on travel,
hence travel
will not
be allowed.
Extreme care
should be
exercised in
matters of
this nature.And
Allah Knows
Best
Q) Is
it permissible
to keep
birds in
cages as
pets, such
as budgies,
finches, etc.?
Is it
not cruelty
to animals?
A) As
regards to
birds in
cages, the
ruling is
that budgies
and similar
birds that
cannot
survive outside
a cage
may be
kept in
cages for
their own
safety. Here
cruelty will
be to
let them
out on
their own
knowing that
they are
heading for
certain death.
This applies
to any
such animal
which cannot
survive on
its own
outside cages.
The bottom
line is
the safety
and well
being of
the animal,
as well
as the
duty of
providing food
and water
to drink.
Q) A
family has
many relatives
which are
non-Muslim.
In this
instance or
any other
similar instance
will it
be allowed
for the
family, who
are Muslims,
to attend
the home
and church
services at
the time
of a
funeral of
the non-muslim
relative? Kindly
substantiate from
quraan and
hadith.
A) Almighty
Allah states
in Surah
Taubah, verse
84: And
do not
offer (funeral)
prayers on
anyone of
them (disbelievers)
who has
died, nor
stand at
his grave.
Verily they
rejected Allah
and His
Rasool and
died whilst
in the
state of
rebellion (against
Allah).
From this
verse of
the Quran
Shareef the
Ulema have
established that
it is
not permissible
to participate
in any
funeral prayers
for non-Muslims,
be it
in the
church or
elsewhere, even
if they
are relatives,
nor is
it permissible
to go
the cemetery
for their
burial. However,
it will
be permissible
to go
to the
house of
the deceased
to offer
condolences.
There, too,
if a
prayer service
or vigil
etc, is
being held,
it will
not be
permissible to
join. Rasoolullah
(sallallahu alaihi
wasallam) did
go to
the house
of a
non-Muslim
neighbour to
offer condolence
when he
died.
Q) What
is the
sunnah method
of cutting
the finger
and toe
nails?
A) According
to the
fiqah books
when cutting
the finger
nails, begin
with the
forefinger and
move towards
the right.
Then come
across to
the small
finger of
the left
hand and
end up
on the
thumb of
the right
hand.
For toe-nails
start from
the small
toe of
the right
foot moving
left, and
end with
the small
toe of
the left
foot.
Q) We
want to
know that
if or
during a
woman's
menstruation time,
is it
permissible to
recite surah's
without touching
the Quraan
(from memory).
Especially surahs
such as
the four
Quls, Aayatul
Kursi, Yaaseen,
etc, since
these are
verses which
are generally
recited for
protection and
safeguarding.
If one
is in
the habit
of such
recitation daily
one does
not feel
complete when
abstaining from
this sort
of recitation.
If it
is not
permissible to
do so
then is
it a
sin if
one does
recite a
verse out
of habit.
Is the
ruling the
same for
Hanafi and
Shaafi followers?
A) It
is permissible
for a
woman in
her haidh
or menstruation
to recite
the mentioned
surahs purely
as a
source of
protection. It
must not
be recited
with the
intention of
tilawat as
in the
case of
normal quran
recitation. This
will apply
to hanafi
and shaafi,
Insha-Allah.
Q) A
person starts
the four
faraz of
Esha (for
example). After
the first
sajdah he
breaks his
wuzu. Can
he go
back to
make wuzu
(without speaking
or delaying)
and rejoin
the Jamaat?
A) Yes,
he may
do this.
After having
made wuzu
and not
having spoken
to anyone
nor even
replied any
salaam, he
comes back
and starts
off from
the very
posture in
which the
wuzu broke.
If it
was in
sajda that
the wuzu
broke he
goes back
into sajda
and carries
on as
if he
is making
namaaz behind
the imam.
If his
wuzu broke
in ruku',
he goes
back into
ruku' and
carries on
as if
making namaaz
behind the
Imam, i.e.
he will
not make
any qiraat
but just
stand silently
for a
few seconds,
he will
read other
tasbeehs like
in ruku'
sajda, at-tahiyyat,
etc.
When he
comes back,
if the
jamaat is
still in
progress then
he joins
the jamaat
but, as
just explained,
will continue
from where
he left
off. He
will not
follow the
Imam immediately.
If he
catches up
with the
Imam (after
completing what
he had
missed) well
and good;
he follows
the Imam
as normal.
If by
the time
he finishes
the missed
rakaats the
Imam has
completed the
salaah, he
just carries
on as
normal right
through to
the end.
If he
comes back
and finds
the jamaat
is over,
he may
stand anywhere
and fill
in the
missed rakaats
as explained
above, beginning
from where
he left
off and
just carrying
on till
the end
of the
salaah, all
the while
acting as
if still
behind the
Imam.
Q) In addition
to the above
question can
this person
make wuzu
and join
as a
later-comer
and fill
in the
missed rakaats
after the
Salaams?
A) He
can do
this as
well. That
means breaking
the salaah
completely and
starting from
afresh. So
when he
now joins,
he conducts
himself as
a masbooq
not a
laahiq, as
he would
in the
first case.
Q) One
of my
cousins has
lived her
entire life
with "artificial
toenails",
whereas her
hands have
natural nails.
She puts
on her
toe nails
for beautification
purpose only.
She also
prays (salah).
Is her
wuzu correct?
A) From
your question
it appears
that these
toe nails
are removable,
in which
case she
has to
remove them
before wuzu
and ghusl,
otherwise her
wuzu and
ghusl will
not be
valid, and
so her
namaaz too,
will not
be valid.
If the
artificial nails
are permanent
or fixed
then she
does not
need to
remove them.
Pouring water
over them
will be
permissible.
Q) I
would like
to know
what do
I do
with money
(or anything
else) which
I pick
up outside
and cannot
find the
owner. Is
it permissible
for me
to use
it or
must I
give it
away as
charity? How
long must
I wait
for the
owner to
claim it
before giving
it away?
A) If
the item
you find
is of
small value
such as
R10 or
R15 then
the finder
may use
it if
he/she
is eligible
for zakaat.
If not
then the
finder must
give it
to charity.
If it
is higher
in value
then at
least wait
three months
before disposing
of it
as mentioned
above. In
those three
months efforts
should be
made to
inform or
trace the
owner. This
again depends
on circumstances.
Announcements
can be
made on
Musjid boards
if the
item was
found in
or around
the Musjid,
not if
the item
was found
elsewhere. If
the item
was found
in any
other public
place, an
advert could
be placed
in the
newspaper to
announce it.
In short,
the lost
item should
be announced
to an
extent where
it is
conceivable that
the owner
would by
now have
heard of
his/her
item.
Q) What
happens if
I find
something at
my work
place. The
owner of
the business
does not
know who
it belongs
to nor
does any
of the
staff. Should
I approach
the customers
or should
I wait
for someone
to approach
me as
I feel
the customers
may wrongfully
claim it?
A) In
this case,
as mentioned
above, inform
the staff
and management,
put up
a notice
on the
staff notice
board, etc.
as well
as somewhere
where the
customers could
see it
very clearly.
As for
the possibility
of wrongful
claim, when
announcing it
or putting
up a
notice, do
not give
the full
description of
the item.
For example,
if money
was found
in a
wallet, simply
announce that
a sum
of money
has been
found in
the shop,
or on
the business
premises, or
in the
factory etc.
When a
claim comes
in, that
person has
to describe
the amount
of money,
the denominations
of notes
therein, the
colour and
description of
the wallet,
what else
was in
the wallet,
where did
he or
she lose
it etc.
Once you
are satisfied
that the
person is
rightful in
the claim,
you may
then release
the money.
Q) A
friend of
mine was
travelling with
his wife
and died
in a
car accident
700 miles
from home.
His wife
was also
hurt in
the accident
and was
admitted to
the hospital.
Is it
ok for
her to
return to
her parents'
house and
complete iddat
once she
is discharged
or does
she have
to return
to the
home where
she was
living with
her husband?
In this
case her
family does
not live
near her
location.
A) If parent's
home is
closer to
the hospital
where she
is being
treated then
she is
allowed to
go spend
the iddat
there. If
she is
closer to
her own
home then
she must
return there
for the
rest of
her iddat.
If both
distances are
more-or-less
equal, she
has the
choice of
going either
place. However,
if staying
at her
own home
is difficult
in the
sense that
she has |
