What can be done for someone who has committed suicide?

Salaamu-Alaikum.
I hope you don't mind me asking this question, but my cousin committed suicide two weeks ago because he could not handle the exams pressure, according to the note he left. The family all know what he has done is terribly wrong and un-Islamic and the consequences are stated in the hadiths of our beloved prophet. What I would like to know is that is there anything that we can do to help him in the hereafter? Is there anything we should be doing to his grave? basically, what should his family do to help themselves get over the terrible situation and help him? Please help!
Jazakallahulkhair .

Praise be to Allaah.

We ask Allaah to compensate you for this tragedy and reward you for your patience. We have already discussed the issue of suicide in brief under question 373, section 5. As regards what you can do for your deceased loved one: if he was a Muslim who died without having done something that would put him beyond the pale of Islam (such as denying any part of the religion, making fun of some part of it, or totally neglecting Islam to the extent that he did not learn or do anything, etc.), then you can do many kinds of good deeds that may reach him (see question 763 for more details).

May Allaah take care of us and you by His Mercy.

Ruling on surgery that causes sterility

What is the ruling on operations that prevent pregnancy?

Praise be to Allaah.

It is not permitted to carry out operations on men or women that will lead to complete sterility, such as cutting the vas deferens (vasectomy) in men, or removing the ovaries or womb (hysterectomy) in women. This is because cutting off all possibility of future offspring with no valid reason is haraam, as it goes against what the Prophet SAWS (peace and blessings of Allaah be upon him) wanted for his ummah, and is a source of shame and humiliation for the Muslims. The more the Muslims increase in number, the more this is a source of pride and status for them. Allaah has guaranteed to provide for His slaves, as He says (interpretation of the meaning): “And no living, moving creature is there on earth but its provision is due from Allaah. And He knows its dweeling place and its deposit (in the uterus, grave, etc.). All is in a Clear Book.” [Hood 11:6]. So cutting off all possibility of future offspring for no good reason goes against this teaching. However, if it is necessary to carry out an operation of the kind mentioned – such as a case where the mother’s life will be in danger if she becomes pregnant, or she is suffering from a disease in her womb which it is feared could spread and kill her (such as cancer), so she has no choice but to have her womb removed – then there is nothing wrong with carrying out these operations in such cases of necessity. And Allaah knows best.

Fataawaa al-Mar’ah al-Muslimah (2/974); Fataawaa li’l-Shaykh Ibn ‘Uthaymeen (2/975); Fataawaa al-Shaykh Muhammad ibn Ibraaheem.

There is No Expiation Upon Her

A woman was breast feeding her child in the bed. She then left that child to look after other children. She stayed with the other children until they slept. She also was exhausted and slept with them. When she woke, she found that the first baby cried a great deal and was being affected by the crying. He was taken to the hospital and stayed there a number of days. He then died because of that. The question is: Does that mother have to make an expiation? If so, what is it?

 

Praise be to Allaah.

If the events were as described in the question, there is no expiation upon the mother of the child. This is because she did not do anything that caused the child's death.

Running the fingers through the beard when making wudoo’

Does running the fingers through the beard when making wudoo’ mean that one must ensure that water reaches the skin under the beard?

Praise be to Allaah.

The outside of a thick beard should be washed, but it is not a must to wash the inside or the skin underneath. However, it is encouraged to run one's fingers through the beard. Al-Nawawi (may Allaah have mercy on him) said: “The scholars agree unanimously that a thick beard should be washed, but that the inner layers do not need to be washed, nor does the skin underneath. This is the opinion of the majority of scholars among the Sahaabah, Taabi’een and those who came after them.” Ibn Rushd said: “This is an issue in which I know of no difference of opinion.”

However, if the beard is thin and the skin underneath is visible, then it should be washed thoroughly when performing wudoo’.

Blood-money and expiation must be paid if one kills a kaafir who is protected by sharee’ah

I work in a Muslim country, and I struck one of the kaafirs who came to work here with my car, and he died. I did not do that deliberately. Do I have to offer kafaarah (expiation) or not?.

Praise be to Allaah.  

Yes, you have to offer expiation, and also pay the diyah (blood money) which must be given to his family. The evidence for that is the verse in which Allaah says (interpretation of the meaning): 

“It is not for a believer to kill a believer except (that it be) by mistake; and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood money, i.e. Diya) be given to the deceased’s family unless they remit it. If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed); and if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money — Diya) must be paid to his family, and a believing slave must be freed. And whoso finds this (the penance of freeing a slave) beyond his means, he must fast for two consecutive months in order to seek repentance from Allaah. And Allaah is Ever All-Knowing, All-Wise”

[al-Nisa’ 4:92]

 The majority of scholars are of the view that expiation must be offered by one who kills a kaafir who is protected by sharee’ah. 

The kaafirs who are protected by sharee’ah are of three types: 

1 – Al-dhimmi. This is one with whom we have a contract or treaty of al-dhimmah (i.e., one who lives in a Muslim state) 

2 – Al-mu’aahad. This is one with whose people we have a peace treaty. 

2 – Al-musta’man. This is one who has entered the Muslim land and has been guaranteed safety, such as those who come to do business, to work, to visit relatives, and so on. 

Whoever kills a kaafir who is protected by sharee’ah has to do two things: 

1 – Diyah (blood-money). He has to pay the diyah to the family of the deceased. This applies so long as his family are not muhaaribeen (i.e., belong to a people who are at war with the Muslim state). If his family are muhaaribeen, then they do not deserve the diyah, because their wealth and their blood are not sacred. Tafseer al-Sa’di, p. 277. 

2 – Kafaarah (expiation). This is the view of the majority. 

Ibn Qudaamah said in al-Mughni, 12/224: 

(Expiation) must be offered for killing a kaafir who is protected by sharee’ah, whether he was a dhimmi or musta’man. This is the view of the majority of scholars. Al-Hasan and Maalik said that no expiation is to be offered, because Allaah says (interpretation of the meaning): 

“and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave”

[al-Nisa’ 4:92] 

So their understanding was that no expiation is required for a non-believer. But we note that Allaah says (interpretation of the meaning): 

“and if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money — Diyha) must be paid to his family, and a believing slave must be freed”

[al-Nisa’ 4:92] 

A dhimmi comes under the same category as those mentioned here, and this is what may be understood from this verse. 

And because he is a human being who was killed wrongfully, so expiation must be offered for killing him, as in the case of a Muslim. 

End of quote. 

This view was favoured by a number of mufassireen, such as al-Tabari (9/43); al-Qurtubi (5/325); Ibn Katheer (2/376). 

Ibn Jareer al-Tabari said (9/40-43): 

Then the commentators differed concerning the description of the victim who belonged to a people with whom we have a treaty of mutual alliance – is he a believer or a kaafir? Some of them said, he is a kaafir but his killer has to pay the diyah (blood money), because he and his people have a treaty, so the diyah must be paid to his people because of the treaty between them and the believers; this is wealth that belongs to them and it is not permissible for the believers to take any of their wealth unless they give it willingly… 

Then al-Tabari said: The better of the two views on the meaning of this verse is the view of those who said: what is meant by that is the victim from among ahl al-‘ahd [those with whom the Muslims have a treaty], because the verse is ambiguous, as it says, “and if he belonged to a people with whom you have a treaty of mutual alliance”, and it does not say, “and he is a believer,” as it says with regard to the case of one who was slain and was a believer and belonged to a people at war with the Muslims… The fact that it does not describe this person as a believer, as it does in the case of the two types mentioned previously, clearly indicates that what we are saying is correct. 

It was narrated that Ibn ‘Abbaas said concerning the phrase “and if he belonged to a people with whom you have a treaty of mutual alliance”: If he was a kaafir who was under your protection and was killed, then his killer has to pay the diyah to his family, and set free a believing slave, or fast for two consecutive months. 

This view was also favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) in his commentary on Soorat al-Nisa’, tape no. 27, side 2. 

And Allaah knows best.

How should the sick person purify himself and pray?

How should the sick person purify himself and pray? I hope you will explain that in detail.

Praise be to Allaah.

Firstly: purification of the sick person 

1.     The sick person has the same obligations as a healthy person with regard to purification with water from minor and major impurity, so he should do wudoo’ in the case of minor impurity and ghusl in the case of major impurity.

2.     Before doing wudoo', it is essential to clean oneself with water (istinja’) or with stones or whatever takes their place, after urinating or defecating. 

When cleaning oneself with stones, it is essential to use three clean stones. It is not permissible to clean oneself with dung, bones or food, or anything that is respectable. The best is to clean oneself with stones and the like, such as tissue and so on, then to follow that with water, because the stones remove the impurity itself and the water purifies the place, so that is best. 

One has the choice between cleaning oneself with water or with stones and the like. If he wants to limit it to just one of the two, then water is better, because it purifies the place and it removes the impurity itself and its traces, so it is more effective in cleaning. If he limits himself to stones, then three stones are sufficient if the place becomes clean after that; if that is not sufficient then he may add a fourth or a fifth, until he has cleaned the place, but it is better to stick to an odd number. 

It is not permissible to clean oneself with the right hand, but if the left-hand is cut off, or it is broken or diseased and the like, then he may clean himself with his right hand on the basis of necessity, and there is nothing wrong with that. 

3.     If the sick person cannot do wudoo' with water because he is unable to, or because he is afraid that it will make his sickness worse or delay his recovery, then he should do tayammum. Tayammum means striking his hands on pure dust once, then wiping his face with the inside of his fingers and palms. 

It is permissible to do tayammum using anything pure on which there is dust, even if it is not the ground, such as if the dust can fly off a wall or the like, it is permissible to use it for tayammum. If he remains in a state of purity from the first tayammum, he may pray with it, as is the case with wudoo', even if that is several prayers, and he does not have to renew his tayammum, because it is an alternative to water, and the alternative comes under the same ruling as the thing it replaces. 

Tayammum is invalidated by everything which invalidates wudoo', and it becomes invalidated as soon as one becomes able to use water or water becomes available, if it was not available. 

4.     If the sickness is minor, and there is no fear that using water will cause harm or cause severe sickness or delay recovery or increase the pain or cause anything harmful, such as headaches, toothache and the like, or the patient can use warm water and will not be harmed by it -- in these cases it is not permissible to do tayammum, because it is permitted in order to ward off harm, but there is no harm in these cases, and because he can find water, so he is obliged to use it. 

5.     If it is too difficult for the sick person to do wudoo' or tayammum himself, someone else should do wudoo' or tayammum for him, and that is acceptable. 

6.     If a person has wounds or ulcers or broken limbs or any sickness in which using water would harm him, and he becomes junub, it is permissible for him to do tayammum. If he is able to wash the sound parts of his body, he must do that and do tayammum for the rest. 

7.     If a person has a wound in one of the parts of the body that are washed during wudoo', if washing it with water is too difficult for him or will harm him, he may wipe it with water instead of washing the injured part, according to the normal sequence of wudoo'. If it is too difficult for him to wipe it or if doing so will harm him, he may do tayammum for it, and that is acceptable. 

8.     For the one who is wearing a dressing -- which means that there is a bad break in one of his limbs and it is wrapped up or the like -- he may wipe over it with water and that is sufficient, even if he was not in a state of purity when he put it on. 

9.     When the sick person wants to pray, he must strive to make sure that his body, clothes and the place where he wants to pray are free of impurities, but if he cannot do that, he should pray as he is, and there is no blame on him. 

10. If the sick person is affected by urinary incontinence and has not recovered with treatment, then he must clean himself (istinja’) and do wudoo' for every prayer after the time for it begins, and he must wash off whatever has got onto his body or clothes, or put on clean clothes for prayer if it is not too difficult for him to do so, otherwise he is pardoned, but he should take precautions to prevent the spread of urine on his clothes or body or the place of his prayer, by putting a cloth over the head of the penis. 

Secondly: prayer of the sick person 

1.     The sick person must pray standing as much as he can. 

2.     If he cannot stand, then he may pray sitting, but it is better for him to sit crossed legged at the times when one normally stands during prayer. 

3.     If he is unable to pray sitting, he may pray lying on his side facing towards the qiblah. It is mustahabb for him to lie on his right side. 

4.     If he is unable to pray on his side, he may pray lying on his back with his feet towards the qiblah. 

5.     If a person is able to stand but he is unable to bow or prostrate, then standing is not waived in his case; rather he should pray standing, and lean forward for rukoo’, then sit and lean forward for sujood. 

6.     If there is some sickness in his eye, and a trustworthy doctor has told him, “if you pray lying on your back then it will heal, otherwise it will not,” then he may pray lying on his back. 

7.     If he is unable to bow and prostrate, he may lean forward for them, and he should lean lower for prostration than for bowing. 

8.     If he is unable to prostrate only, then he should bow and lean forward for prostration. 

9.     If he cannot bend his back, he should bend his neck, and if his back is bent so that it is as if he is bowing, then when he wants to bow he should lean forward a little, and make his face as near to the ground as he can when prostrating. 

10. If he cannot tilt his head forward, he should say takbeer and recite Qur’aan, and intend in his heart the standing, bowing, rising, prostration, rising, sitting between the two prostrations and sitting to recite the tashahhud, and he should recite all the prescribed adhkaar. As for what some sick people do of gesturing with the finger, there is no basis for it. 

11. If the sick person becomes able, during his prayer, to do something that he was unable to do, such as standing, sitting, bowing, prostrating or leaning forward, he should start to do that and continue from what he has already done of his prayer. 

12. If the sick person or anyone else sleeps and misses a prayer, or he forgets it, he must pray it when he wakes up from his sleep or when he remembers it, and it is not permissible for him to leave it until the time for the same prayer begins (the next day) and then pray it. 

13. It is not permissible to stop praying under any circumstances, rather the accountable person must be keen to pray in all circumstances, whether he is healthy or sick, because it is the pillar of the faith and the most important obligation after the twin testimony of faith. So it is not permissible for the Muslim to fail to offer an obligatory prayer until the time for it has ended, even if he is sick, so long as he is of sound mind. Rather he must offer it at the proper time according to what he is able to do on the basis of the details mentioned above. As for what some sick people do of delaying prayers until they recover from their sickness, this is something that is not permitted and there is no basis for it in sharee’ah. 

14. If it is too hard for the sick person to offer every prayer on time, then he may join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, according to what is easy for him. If he wishes he may join ‘Asr with Zuhr at the time of Zuhr, or if he wishes he may delay Zuhr and join it with ‘Asr; if he wishes he may join ‘Isha’ with Maghrib at the time of Maghrib, or he may delay Maghrib and join it with ‘Isha’. 

As for Fajr, it cannot be joined with the prayer before it or after it, because its time is separate from the times of the prayers that come before and after it. 

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-‘Azeez Aal al-Shaykh, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd

Is purity essential for reading Qur’aan from one’s mobile phone?

Some mobile phones have a Quraan programs which enable one to read the Quraan anytime on the mobile’s screen. Is Taharah a condition before one starts reciting?.

Praise be to Allaah.

These mobile phones in which Qur’aan is put in written or recorded form do not come under the same ruling as the Mus-haf, so it is permissible to touch them without having purified oneself and it is permissible to take them into the washroom with one, because writing Qur’aan on the mobile phone is not like writing it in a Mus-haf. It takes the form of waves that appear and disappear, and its letters are not fixed, and the mobile phone may contain Qur’aan and other things. 

Shaykh ‘Abd al-Rahmaan ibn Naasir al-Barraak was asked; What is the ruling on reading Qur’aan from mobile phones without having purified oneself? 

He replied (may Allaah preserve him): Answer: Praise be to Allaah and blessings and peace be upon the one after whom there is no Prophet. To proceed: It is well known that it is not essential to be free from minor impurity when reciting Qur’aan from memory, or even from major impurity, but purifying oneself before reciting Qur'aan, even from memory, is better, because it is the Word of Allaah and it is more respectful towards Him to only recite it when in a state of purity. 

When reading from the Mus-haf it is essential to be in a state of purity in order to touch the Mus-haf, because of what it says in the famous hadeeth: “No one should touch the Qur’aan but one who is pure.” And because of what it says in many reports from the Sahaabah and Taabi’een. This is the view of the majority of scholars, which is that it is haraam for one who is in a state of impurity to touch the Mus-haf, whether that is for reading or otherwise. 

Based on this, it seems that mobile phones and similar devices on which Qur’aan may be recorded do not come under the same rules as the Mus-haf, because the letters of the Qur’aan in these devices are different than the letters in the Mus-haf. They do not exist in the form in which they are read, rather they exist in the form of waves that form the letters when needed, so they appear in the screen then disappear when one moves to another verse. Based on this, it is permissible to touch the mobile phone or tape on which Qur’aan is recorded, and it is permissible to read from it, even if one is not in a state of purity. And Allaah knows best. End quote from the Noor al-Islam website. 

Shaykh Saalih al-Fawzaan (may Allaah preserve him) was asked: I am keen to read Qur’aan and I am usually in the mosque early and I have one of these modern mobile phones with me on which there is a program containing the entire Holy Qur’aan. Sometimes I am not in a state of purity but I read what I can and I read some juz’. Is purity essential when reading from a mobile phone? 

He replied: This is a kind of luxury that has appeared among the people. Mus-hafs – praise be to Allaah – are readily available in the mosques and in fine printed editions, and there is no need to read it from mobile phones. But if that happens then we do not think that it comes under the same ruling as the Mus-haf.  

The Mus-haf cannot be touched by anyone but one who is pure, as it says in the hadeeth, “No one should touch the Qur’aan but one who is pure.”  As for a mobile phone, it cannot be called a Mus-haf. End quote. 

Reading Qur’aan on a mobile phone makes it easy for women who are menstruating and one who cannot easily carry a Mus-haf with him, or one who is in a place where it is difficult for him to do wudoo’, because it is not essential for the one who touches it to be in a state of purity, as mentioned above.

Read quran its is the Word of Allah the sigh of guidance

Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses 

Is it necessary to wash the clothes and vessels of one who enters Islam?

Is it necessary to wash the clothes and vessels of one who embraces Islam?.

Praise be to Allaah.

That is not necessary, because the more correct view is that the najaasah of non-Muslims is intangible, not tangible, because the Prophet (peace and blessings of Allaah be upon him) and his companions did wudoo’ after drinking from the leather vessel of a mushrik woman, and because Allaah has permitted us to marry the women of the People of the Book (i.e., Jewish and Christian women), which implies touching them. And because Allaah has permitted the food of those to whom the Book was given, which also usually implies that they must have touched the food. 

Based on that, if a man becomes Muslim he does not have to wash his clothes, bedding and so on, unless he is certain that some najaasah (impurity) got onto them and they have not been purified from it. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

 

Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.

This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran  and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,

Online Quran Reading at home | Learn to Read Holy Quran Live

Online Quran Reading

"Quran reading" is a term expressing the recitation of Holy Quran. It is a holy task and has been set necessary by Allah Almighty for the Muslims for the Success. Holy Book was revealed in arabic, we should know the translation to act upon it but as far as reading is concerned, We should recite it in arabic and for which learning arabic rules and regulations is the first step. To learn rules and regulations of reading arabic , please consult Noorani qaida on the left side of this page.
Quran Reading | Recitation of Quran | Online version of holy quran for reading | Read Quran Online

If you want to recite the online version of holy quran, Please click next for Teaching Quran Reading Holy Quran is a sawab as each alphabet owns ten points and as these points will be beneficial for us on the judgement day so its good to recite holy book as much as we can. Following the guidelines of Holy Quran gives extra sawab and only than someone is considered as a true muslim. For the Sake of Online Quran reading we have provided holy quran so that everyone who has the availibility of internet can recite it from any corner of the world.

What If I don't know how to read Quran ? Quran Education is necessary, If you don't know how to read quran , we have a number of qualified tutors who provide online quran teaching classes and make the people able to recite holy quran well. You can just take a free trial of 3 classes and can then decide that whether you should continue with us or not.

Conditions to read Quran online Surely , you should be neat and clean before reading Quran , You should do ablution before reciting the holy book. A complete guide of neatness will shortly be uploaded here.

Why Online Quran Reading Classes has charges This is one of the most important question people do ask , a simple answer to this question would be , we hardly meet our expenses to provide online classes to read quran . Audio and video conversation is used , Qualified tutors are hired for this holy task. We are one of the leading Institute providing quran classes at lowest possible charges to make people able to learn holy quran easily. and even then if someone is not able to pay the charges and have a desire to learn quran reading online , please contact us , we are always here for you.

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What do I need for online Quran classes ? Following is a short list of thing you would require for online classes.
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It is haraam to build anything over graves

What is the ruling on building a structure over graves?.

Praise be to Allaah.

Building over graves is haraam and was forbidden by the Prophet (blessings and peace of Allah be upon him) because of what it involves of venerating the occupants of the graves and because it is a means that leads to worshipping these graves and taking them as gods besides Allah, as is the case with many of the buildings that were erected over graves; the people began to associate the occupants of these grave with Allah and to call upon them along with Allah, many He be exalted. 

Praying to the occupants of the graves and seeking their help to relieve distress is major shirk and constitutes apostasy from Islam. And Allah is the One Whose help we seek. End quote. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) 

Fataawa al-‘Aqeedah, p. 26 

For more information see the answer to question number 83133.

Ruling on one who dies and it is not known whether he was a Muslim or a kaafir

I just want to ask that why would the man hang at the time of fajr before sun rise and if we found a women dead how will we find that is she a muslim or non muslim.

Praise be to Allaah.

If a man or woman is found dead and it is not known whether he was a Muslim or a kaafir, then in this case distinguishing signs should be looked for if possible, such as circumcision in a land where the non-Muslims do not get circumcised, or the type of clothing, or hair dye (e.g. henna), or any sign by which it is possible to find out whether the person was a Muslim or not. If there is no such sign, then the land in which the person died should be taken into account. If it is a Muslim land, then he is deemed to be Muslim and he should be washed (ghusl) and the funeral prayer offered for him. If it is a non-Muslim land, then he should not be washed and the funeral prayer should not be offered for him, because the basic principle is that whoever is in a land is one of its people and comes under the same ruling as them so long as there is no evidence to the contrary. 

This is also indicated in a report that is proven in Saheeh al-Bukhaari (3013) and Saheeh Muslim (1745) from Ibn ‘Abbaas (may Allah be pleased with him) from al-Sa‘b ibn Jaththaamah (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) passed by me in al-Liwa’ or Waddaan and he was asked whether it was permissible to attack the mushrikeen with the probability of exposing their women and children to danger. He said: “They are of them.”  

Ibn Qudaamah said in al-Mughni (3/478): If a person is found dead and it is not known whether he was a Muslim or a kaafir, they should look for signs such as circumcision, clothing and hair dye. If there are no distinguishing signs and he is in a Muslim country, then he should be washed and the funeral prayer should be offered for him. If he is in a non-Muslim country, then he should not be washed and the funeral prayer should not be offered for him. This was stated by Imam Ahmad because the basic principle is that whoever is in a land is one of its people and comes under the same rulings as them so long as there is no evidence to the contrary. End quote. 

Al-Kasaani said in Badaa’i‘ al-Sanaa’i‘ (7/104): The ways in which a person is deemed to be a believer are three: documentary evidence, proofs and implication… With regard to a person being ruled to be Muslim by means of implication, a child may be ruled to be a Muslim by implication if his parents are Muslim, whether he has reached maturity or not. He may also be deemed to be a Muslim because of the land in which he lives. … End quote. 

i.e., if he is found in a Muslim land then he is deemed to be a Muslim; if he is found in a non-Muslim land then he is deemed to be a kaafir. 

And Allah knows best.

Is it permissible to remove the bones of the deceased from the grave in order to bury someone else in it?

We have two graves in which to bury our dead, and after their skin and bones have decayed, we dig it up and take out the bones and we put them in a dry well that is set aside for bones, then we bury another dead person in that grave, because there is not much space and we cannot expand it to add more graves because the land is restricted to two graves and one place for the bones.

Praise be to Allaah.

If the dead person is buried in the grave, he must be left until he has disintegrated and no trace of him is left. It is not permissible to exhume the grave and take out the bones of the deceased in order to bury another person in it; rather the deceased has more right to it until the remains have disintegrated. 

Imam al-Shaafa‘i said concerning the one who digs up the bones of the dead person: If the bones of the dead person are taken out, I prefer for them to be put back and buried. End quote. 

Al-Umm, 1/316 

Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ (5/273): 

With regard to exhuming a grave, it is not permissible unless there is a legitimate shar‘i reason, according to the consensus of our companions. 

It is permissible to exhume the grave if the deceased has disintegrated and become dust. In that case it is permissible to bury someone else in the grave, and it is permissible to cultivate the land or build on it, and all other means of benefiting from it and disposing of it, according to the consensus of our companions, and if the land was something loaned, the lender may take it back. All of this applies if there is no trace left of the deceased, such as bones and so on. Our companions (may Allah have mercy on him) said: That differs from one country and land to another, and the opinion of experts should be followed. End quote. 

Ibn Qudaamah said in al-Mughni (2/194): 

If it is known for certain that the dead person has disintegrated and turned to dust, it is permissible to dig up his grave and bury someone else in it. If there is any doubt about that, reference should be made to the experts. If a person digs and find any bones in it, he should bury them and dig somewhere else. This was stated by Ahmad. End quote. 

If no place can be found to bury the dead except by digging up a grave in which there is a dead body and burying people in it, that is permissible because it is a case of necessity. But in this case the person must be buried with him, and it is not permissible to remove the bones of the first deceased person from the grave. 

It says in Tuhfat al-Muhtaaj (3/173): 

It is haraam to put one dead person next to another, even if they are of the same gender, before the first one has completely disintegrated. It is haraam if there is no case of necessity, but in the case of necessity it is permissible as in the case of burying two people together in the grave at the same time in the case of necessity. 

In al-Fataawa al-Fiqhiyyah al-Kubra (2/14) by Ibn Hajar al-Haytami (may Allah have mercy on him) it says:  

When a grave is dug up either unlawfully or because it is thought that the deceased has disintegrated and there are no bones left in it, then bones are found in it, the soil must be returned and this is obligatory; and it is not permissible to bury anyone in it before the body [that is already in the grave] has disintegrated. 

In al-Rawdah and elsewhere it says: It is haraam to dig up the grave of a dead person and bury someone else in it before the first one has disintegrated, as determined by the people of experience in that land. If it is dug up and any bones of the deceased are found in it before completing the digging, then the soil must be put back. If they are found after the digging is complete, they should be placed at the side of the grave and it is permissible to lay down the other person beside him because it is too difficult to lay him down without moving the bones. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

If the first person has been buried and settled in his grave, then he has more right to it and in that case a second person should not be placed in the same grave as him, except in cases of extreme necessity. End quote. 

Al-Sharh al-Mumti‘, 5/369 

Shaykh Ibn Baaz (may Allah have mercy on him) was asked: 

We have a place for the dead which is in the form of rooms below the ground. The dead person is placed in it, then after one year this grave is opened and another dead person is placed in it. Will the sinner be punished and will the doer of good be harmed in one grave? 

He replied: 

The Sunnah is to bury each person on his own if that is possible and if the land is big enough and it is possible to bury each person on his own. This is the Sunnah. The Prophet (blessings and peace of Allah be upon him) used to bury the dead in al-Baqee‘ (the cemetery of Madeenah) in this manner, each one on his own. But in the event of necessity if there is no room to do it any other way, there is nothing wrong with it, and each person will be called to account for his sins: the one who did good will be rewarded for his good deeds and the one who did bad will be requited for his bad deeds. “And no bearer of burdens shall bear another’s burden” [Faatir 35:18]. But whenever possible, what is prescribed is to bury each one on his own, and each grave should be separate, and they should not be joined together in one place. End quote from the shaykh’s website. 

http://www.ibnbaz.org.sa/mat/14091 

Based on this, what you have to do is work together to find a way to bury the dead in accordance with sharee‘ah, by adding more places that are set aside for burial of the dead, so each deceased person will have a grave. 

If that is not possible, then it is permissible to place a second person into the grave of another in the case of necessity, but the bones of the first person should not be removed from the grave; rather they should be put on the side and then the second person buried with him. 

For more information please see the answer to question number 115531. 

And Allah knows best.

Does a person who died of cancer as a result of smoking attain the status of a martyr?

Does a person who died of cancer as a result of smoking attain the status of a martyr?.

Praise be to Allaah.

It is proven in the saheeh Sunnah that there are various kinds of martyrs who will attain the status of martyrdom in the Hereafter; this is by the grace and mercy of Allah. 

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The martyrs are five: the one who dies of the plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed beneath a falling wall, and the martyr who is killed for the sake of Allaah.” 

Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: 

Ibn al-Teen said: All of these are deaths which involve hardship. Allah has bestowed His grace upon the ummah of Muhammad (blessings and peace of Allah be upon him) by making them means of erasing their sins and increasing their rewards, and enabling them to attain the status of martyrdom. 

Fath al-Baari, 6/44 

If a person dies of cancer, some of the scholars are of the view that he is included among the types of martyr mentioned in the hadeeth, on the basis that the word mabtoon (the one who dies of a disease in the abdomen) is general and includes everyone who dies of a disease in his abdomen and that this does not apply to any one specific disease. 

Al-Nawawi (may Allah have mercy on him) said: 

The word mabtoon means the one with a disease in the abdomen, which is diarrhoea. Al-Qaadi said: And it was said that he is the one who suffers from dropsy or oedema and swelling of the abdomen. And it was said that it refers to the one who suffers some disease in his abdomen. And it was said that it refers to anyone who dies from a disease in the abdomen in general. End quote from Sharh Muslim by al-Nawawi. 

But it should be noted that this suggestion is connected to two conditions: 

(i)                that the site of the cancer be in the abdomen so that he may truly be said to be mabtoon. 

Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah preserve him) was asked: 

Does a person who dies of cancer come under the heading of mabtoon? 

He replied: 

No, because cancer is not always in the stomach; it may be somewhere other than the stomach. 

Sharh Sunan Abi Dawood (tape no. 230) 

As the site of your friend’s cancer was in the throat, he is not included among any of the groups who are regarded as martyrs. 

(ii)              that the disease should not have been caused by smoking, taking drugs or drinking alcohol, or other haraam things, unless he has repented sincerely from that and has given up consuming those haraam things. 

This condition is general and applies to all those mentioned in the hadeeth. If a woman is pregnant as the result of zina and dies in labour, she is not regarded as one of the martyrs. If a person who drowned had boarded the boat or ship in order to commit sin or some immoral activity, and dies as a result of drowning, he is not one of the martyrs. A person who is killed by a falling wall when he is committing zina or drinking alcohol is not one of the martyrs. In the answer to question no. 45669, we have quoted the Standing Committee as saying that a person who dies as the result of a car accident when he was inside the car comes under the same heading as one who was killed by a falling wall, so he is a martyr, by Allah’s leave. But this cannot be applied to those foolish young men to whom this happens when they are racing in their cars, or to those who compete in difficult circumstances in the mountains or in the snow (“extreme sports”). 

In the answer to question no. 22140, we quoted Shaykh al-Islam Ibn Taymiyah as saying that if a person drowns after boarding a ship for sinful purposes, he is not a martyr. 

And elsewhere he said: 

Whoever wants to follow a path where the possibilities of being safe or being killed are equal has to refrain from following it; if he does not refrain, then he is aiding in his own destruction so he is not a martyr. 

Al-Fataawa al-Kubra, 5/381 

Al-Suyooti (may Allah have mercy on him) said: 

Al-Qurtubi said: This and the previous one -- i.e., those who are killed by a falling wall or drowning -- if they did not take risks and did not fail to take precautions, (then they are martyrs). But if they did not take precautions and died as a result of that, then they are sinners. 

Al-Deebaaj ‘ala Muslim (4/508) 

In al-Mawsoo‘ah al-Fiqhiyyah (26/273, 274) it says: 

An exception is made in the case of one who travels for the purpose of sin and dies away from home. Another exception is made in the case of one who drowns but was sinning by boarding the ship when he knew that it was most likely not to be safe for him to do so, or he boarded it for the purpose of committing sin. Another exception is made in the case of a woman who is pregnant as a result of zina and dies in childbirth. End quote. 

If the person who is slain in battle was fighting for the sake of tribalism or to show off, he does not attain the virtue or status of martyrdom, and it is more likely that such people will not attain that great reward. 

Summary: 

Cancer in and of itself does not mean that the person who dies of it is one of the types of martyrs, unless the disease was in his abdomen. That is not what is stated in the hadeeth; rather it is the ijtihaad (opinion) of some scholars with regard to the meaning of mabtoon. If a person’s disease was caused by smoking and the like, and he dies of it before repenting, then he is not a martyr, even if the disease was in his abdomen. But if the disease in his abdomen was not the result of a haraam action, we hope that he will attain the status of the martyrs in the Hereafter, in sha Allah. 

And Allaah knows best.

 

Learning quran and understand the teaching of quran

Learn Quran it brings happiness in this world and the Here after. Reading quran online inspires a man to explore the Arabic quran teachings in a new manner and see the world in a different way the way of truth and guidance. Learn holy Quran it brings happiness in this world and the world after death. The Prophet (Peace be upon him) said: If you desire the life of the fortunate, the death of a martyr, the salvation on the Day of Regret and the shade on the Day of Extreme Heat, then you should study the Quranic education because it is the word of the Merciful, a sanctuary from Shaytaan and a causes the tilting of the Balance. It is the deputy of every Muslim to spread the word of justice let teach kids quran from the beginning the quran quida  and ask then for listening to quran online from different reciter’s and learn quran tafsir and the quranic tafseer with translation and let the do quran memorization   and learn tajweed quran rules from quran tutor and guide them to spread the word of peace 

Attending the funeral of a non-Muslim relative in the church

I am a new muslim and my parents and relatives are muslim. One of my relative has dies recently and i was very close to her. I like to know if i can attend her funeral in church? I wont say any words during prayer just sit there.

Praise be to Allaah.

Firstly: 

It is not permissible for a Muslim to attend the funeral of a non-Muslim even if it is a relative, because attending a funeral is a right that one Muslim has over another and it is a kind of showing respect, honour and friendship that it is not permissible to show to a kaafir. 

Abu Taalib, the paternal uncle of the Prophet (blessings and peace of Allah be upon him) died, and he instructed ‘Ali to bury him, but the Prophet (blessings and peace of Allah be upon him) did not attend his funeral or his burial, even though Abu Taalib’s support and defence of the Prophet (blessings and peace of Allah be upon him) was well known, and even though the Prophet (blessings and peace of Allah be upon him) felt a great deal of compassion and mercy towards him. Nothing stopped him from doing that except the fact that Abu Taalib died in a state of kufr. In fact the Prophet (blessings and peace of Allah be upon him) said: “I shall certainly pray for forgiveness for you so long as I am not forbidden to do so.” Then the words were revealed (interpretation of the meaning): “It is not (proper) for the Prophet and those who believe to ask Allaah’s forgiveness for the Mushrikoon, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)” [al-Tawbah 9:113] and: “Verily, you (O Muhammad) guide not whom you like,” [al-Qasas 28:56]. 

Abu Dawood (3214) and al-Nasaa’i (2006) narrated that ‘Ali said: I said to the Prophet (blessings and peace of Allah be upon him): Your paternal uncle, the misguided old man, has died. He said: “Go and bury your father.” 

Although Islam promotes upholding ties of kinship and treating relatives kindly, it forbids close friendship between the believer and the disbeliever, so whatever is one of the forms of close friendship is forbidden, but whatever is kindness that is less than close friendship is permitted. 

Imam Maalik (may Allah have mercy on him) said: “The Muslim should not wash his father if his father died as a disbeliever, or attend his funeral, or go down into his grave, unless he fears that he may be neglected, in which case he may bury him. End quote from al-Mudawwanah, 1/261 

It says in Sharh Muntaha al-Iraadaat (1/374): The Muslim should not wash the kaafir because it is not allowed to form a strong bond with the kuffaar, and because that implies respecting him and purifying him; therefore it is not permissible, as is the case with offering the funeral prayer for him: “Do not shroud him or pray for him or attend his funeral,” because Allah says (interpretation of the meaning): “Take not as friends the people who incurred the Wrath of Allaah” [al-Mumtahanah 60:13]. 

It says in Fataawa al-Lajnah al-Daa’imah (9/10): What is the ruling on attending the funerals of disbelievers which has become a political custom and a tradition that all agreed upon? 

Answer: If there are some kuffaar present who can bury their dead, then the Muslims should not bury them or join the kuffar or help them with burying them, or seek to be kind to them by attending their funerals, acting in accordance with political customs. Such matters are not known to have been done by the Messenger of Allah (blessings and peace of Allah be upon him) or by the Rightly Guided Caliphs. Rather Allah forbade His Messenger (blessings and peace of Allah be upon him) to stand over the grave of ‘Abd-Allah ibn Ubayy ibn Salool, and the reason given was that he was a disbeliever. Allah said (interpretation of the meaning): “And never (O Muhammad صلى الله عليه وسلم) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allaah and His Messenger, and died while they were Faasiqoon (rebellious, — disobedient to Allaah and His Messenger صلى الله عليه وسلم)” [al-Tawbah 9:84]. But if there are none of them present who could bury him, then the Muslims should bury him as the Prophet (blessings and peace of Allah be upon him) did with the slain of Badr and his paternal uncle Abu Taalib when he died, and he said to ‘Ali: “Go and bury him.” 

Standing Committee for Academic Research and Issuing Fatwas

‘Abd-Allah ibn Qa‘ood, ‘Abd-Allah ibn Ghadyaan, ‘Abd al-Razzaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abd-Allah ibn Baaz. End quote. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him) issued a similar fatwa in Fataawa Noor ‘ala al-Darb. 

Secondly: 

Attending the funeral of a kaafir in the church is much more serious than merely following the funeral procession, because this attendance implies listening to kufr and falsehood. This is something that is ignored by those who say that it is permissible to attend and stipulate that one should not participate in the rituals that take place there. Just sitting and watching and listening to kufr and falsehood is a wrong action that one should not do. 

And Allah says (interpretation of the meaning):

“And it has already been revealed to you in the Book (this Qur’aan) that when you hear the Verses of Allaah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allaah will collect the hypocrites and disbelievers all together in Hell”

[Aal ‘Imraan 3:140]. 

Al-Jassaas said in Ahkaam al-Qur’aan (2/407): In this verse there is evidence that it is obligatory to denounce the evildoer’s action and that part of denouncing it is expressing disapproval, if it is not possible to remove it, as well as leaving the gathering where it is happening, until they stop doing that evil action. End quote. 

Thus it is clear that attending the funeral rituals in the church is a great evil because of what it involves of listening to kufr and being present at innovation, whilst keeping quiet about it, in addition to the fact that attending the funeral is a sign of honour and friendship as mentioned above. 

We ask Allah to help us and you to be steadfast and to guide us and help us all. 

And Allah knows best.

The food comes back up to his throat – what should he do?

I have a problem with my fasting, which is that at the beginning of the day the food comes back up from the stomach to the throat, and often it passes the throat. This is something that happens every day. What should I do? Do I have to repeat the fasts of those days? Please note that this happens every day in Ramadaan.

Praise be to Allaah.

If some of the food comes back up from the stomach to the throat, this is something that a person has no control over, rather it may be due to some medical problem or because the stomach is filled with food. 

This is called regurgitation and the one to whom that happens should expel it from his mouth if he can. But if he cannot expel it and it goes back to his stomach, there is no blame on him and it does not affect his fast. 

Ibn Hazm (may Allaah have mercy on him) said: 

The fast is not invalidated if a person regurgitates and it comes out of his throat, so long as he does not deliberately swallow it after it reaches his mouth and he is able to spit it out. End quote. 

Al-Muhalla (4/335). 

For more details on this issue, please see question no. 40696 and 12659.

Having fillings and applying medicine to the teeth does not affect the fast

I have braces on my teeth and every three weeks I have to go to the dentist and he adjusts the braces on my teeth, and he puts some things and materials in my mouth. Does this invalidate the fast?.

Praise be to Allaah.

That does not invalidate the fast so long as you do not deliberately swallow any of these materials. If it is possible to do that at night, that will be better and more on the safe side with regard to your fast. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked (15/285): If a person has a toothache and he goes to the dentist, and he does some cleaning or a filling or pulls out one of his teeth, does that affect his fast, or if the dentist gives him an injection to numb his tooth, does that affect his fast? 

He replied: 

The things mentioned in the question do not affect the validity of the fast, rather that is excused. But he has to be careful to avoid swallowing any of the medicine or blood. Similarly, the injection mentioned does not invalidate the fast either, because it is not like food and drink, and the basic principle is that the fast remains valid. End quote.

Having dental treatment whilst fasting

Please can you tell me if it is permissable to go to the dentist while fasting. As I have to have some treatment done on my teeth, which is quite important. What is my situation if I was fasting (Ramadan)and something went down my thoat unintentionally.

Praise be to Allaah.  

Shaykh ‘Abd al-‘Azeez ibn Baaz (May Allaah have mercy on him) was asked, 

If a person suffers pain in his teeth and he goes to the dentist who cleans them or does a filling or extracts one of his teeth, does that affect his fast? If the dentist gives him an injection to anaesthetize his tooth, does that affect his fast? 

He answered: 

The things mentioned in this question doe not have any effect on the validity of the fast, rather that is allowed. But he has to be careful not to swallow any medicine or blood. Similarly, the injection mentioned does not affect the validity of the fast because it is not a kind of food or drink, and the basic principle is that his fast is valid. (Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam). 

If you can go to the dentist in the evening, this is preferable. 

And Allaah knows best.

Is saying Ramadan Mubarak be bidah

Is saying "Ramadan Mubarak" or "Ramadan Kareem" considered to be bid3ah?.

Praise be to Allaah.  

There is nothing wrong with congratulating one another at the beginning of the month. The Prophet (peace and blessings of Allaah be upon him) used to tell his Companions the good news of the onset of Ramadaan, and urge them to make the most of it. Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There has come to you Ramadaan, a blessed month. Allaah has made it obligatory on you to fast (this month). During it the gates of Paradise are opened and the gates of Hell are locked, and the devils are chained up. In it there is a night that is better than a thousand months, and whoever is deprived of its goodness is deprived indeed.’” (Reported by al-Nisaa'i, 4/129; Saheeh al-Targheeb, 1/490)

And Allaah knows best.

See: (Alsiyam - 70 Issues Related to Fasting).

Ruling on using kohl, henna and cosmetics

What is the ruling on women using kohl and some cosmetics during the day in Ramadaan? Do these things break the fast or not?

Praise be to Allaah.  

Kohl does not break the fast of either women or men, according to the more correct opinion of the scholars, but using it at night is preferable for one who is fasting. The same applies to other things that are used to beautify the face such as soap, creams and so on, which has to do with the outer layer of the skin. That also includes henna, make-up and the like, but make-up should not be used if it will harm the face. 

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