Naming a bookstore after Shaykh Ibn ‘Uthaymeen

I have opened up a bookshop for selling school stationary, photocopies, novels and Islamic books. I named my bookshop after one of the Muslim scholars; Sheikh Ibn ‘Uthaimeen.  
A brother said to me that it is not permissible to do this. Is that correct? Should I change this name?.

Praise be to Allaah.

There is nothing wrong with naming the bookstore after Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) or after anyone else who is known for his knowledge, religious commitment, jihad and so on. There is no reason why one should not do this, rather that is keeping their names alive and reminding people of their virtue and good influence, so long as the name is not that of one of people of innovations and deviance, etc., and so long as the bookstore will not sell forbidden things that would reflect badly on the name of the Shaykh (may Allaah have mercy on him). 

This is something that people do. Bookstores have been named after Ibn Taymiyah, Ibn al-Qayyim, al-Dhahabi and others, and no scholars have objected to that. 

And Allaah knows best.

Zakaat al-fitr on behalf of a wife who has been given a revocable divorce (first or second talaaq)

There is a woman whose husband has divorced her once. Does he have to pay zakaat al-fitr on her behalf?.

Praise be to Allaah.

Firstly: 

Zakaat al-fitr is required from a man on his own behalf and on behalf of those on whom he is obliged to spend, such as his wife, child and so on, because of the report narrated by al-Daaraqutni and al-Bayhaqi from Ibn ‘Umar (may Allaah be pleased with him), that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Pay zakaat al-fitr on behalf of those whom you support.” But this is a da’eef (weak) hadeeth, which was classed as such by al-Daaraqutni, al-Bayhaqi, al-Nawawi, Ibn Hajar and others. 

See: al-Majmoo’ (6/113) and Talkhees al-Habeer (2/771). 

The scholars of the Standing Committee for Issuing Fatwas said: Zakaah al-fitr must be paid on behalf of oneself and everyone on whom one is obliged to spend, including one's wife, because he is obliged to spend on her. End quote. 

Fataawa al-Lajnah al-Daa’imah li’l-Ifta (9/367). 

Secondly: 

If a woman has been given a revocable divorce, then she comes under the same rulings as a wife; she is entitled to the same maintenance and accommodation, so long as her ‘iddah has not yet ended. Payment of zakaat al-fitr is connected to spending; so long as the husband is obliged to spend on the wife who has been given a revocable divorce, then he also has to pay zakaat al-fitr on her behalf. 

Al-Nawawi said in al-Majmoo’ (6/74): Our companions said: He has to pay zakaat al-fitr on behalf of his revocably divorced wife just as he has to spend on her. End quote. 

Ibn Yoosuf al-Mawaaq, who is one of the Maalikis, said in al-Taaj wa’l-Ikleel (3/265): If he divorces a wife with whom he has consummated the marriage, giving her a revocable divorce, then he is obliged to spend on her and give zakaat al-fitr on her behalf. End quote. 

Some scholars are of the view that the husband does not have to give zakaat al-fitr on behalf of his wife, rather it a duty that she must fulfil herself. This is the view of Imam Abu Haneefah (may Allaah have mercy on him) and was favoured by Shaykh Ibn ‘Uthaymeen. See the answer to question no. 99353. 

The husband should do that which is on the safe side and discharge his duty by paying zakaat al-fitr on behalf of the wife to whom he has given a revocable divorce, especially as zakaat al-fitr is a small amount and it is not usually difficult for the husband to pay it. 

And Allaah knows best.

Disposing of papers in which Allaah’s name is mentioned

Sometimes we have reading materials in Islam that we need to dispose. Some of them contain verses of the Qur'an in English. Some of them also has the word "Allah" in english. Please advise me on how to dispose them. JAzak Allahu Khairan

Praise be to Allaah.

These papers can be put to good use by giving them to people who can benefit from them, or placing them in a library for that purpose.

If that is not possible, or the papers are not suitable for that purpose, then they may be destroyed by burning or by cutting them up so that the verses of the Qur’aan and the name of Allaah disappear, or they may be buried. If a few words remain there is no harm in that. There are machines that cut paper into long, thin strips (i.e., shredders), which may be used for this purpose. May Allaah help us and you to do all that is good.

Can he bring the exam results to a law student?

Will I be helping a student to sin if I bring him his law exam results?.

Praise be to Allaah.

It is permissible to bring the exam results to a law student because studying law is not necessarily going to lead to him working in a haraam field. It may be studied by one who wants to know man-made laws and compare them with sharee’ah laws, or to work as a lawyer within the guidelines of sharee’ah and win people their rights and support those who have been wronged. 

Based on that, there is nothing wrong with helping this student by bringing the results to him, so long as it is not apparent that he wants to study for a haraam purpose. 

See also the answer to question no. 9496.

Keeping cats

Is it permissible to have a CAT in the house according to Islam and its teachings ?.

Praise be to Allaah.  

Firstly: 

It is permissible to keep cats in the house, and there is nothing wrong with that because cats are not harmful or naajis (impure). 

With regard to cats not being harmful, no one disputes that, rather they are useful because they eat snakes, rats bugs and other things that may be in the house or yard. 

With regard to cats not being naajis, this is known from the hadeeth of Kabshah bint Ka’b ibn Maalik, who said that Abu Qutaadah – her husband's father – entered upon her and she poured water for him to do wudoo’, and a cat came to drink from it, so he tipped the vessel for it to drink. Kabshah said: “He saw me looking at him and said, “Do you find it strange, O daughter of my brother?’ I said, ‘Yes.’ He said, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “They (cats) are not naajis, rather they are of those who go around amongst you.”’”

(Narrated by al-Tirmidhi, 92; al-Nasaa’i, 68; Abu Dawood, 75; Ibn Maajah, 367. classed as saheeh by al-Albaani. Ibn Hajar narrated in al-Talkhees that al-Bukhaari classed it as saheeh). 

Secondly: 

It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A woman entered Hell because of a cat which she tied up and did not feed, nor did she let it loose to feed upon the vermin of the earth.” (Narrated by al-Bukhaari, 3140; Muslim, 2242). 

The vermin of the earth means insects and mice, etc. 

This hadeeth does not denounce the woman for keeping a cat, but it demonstrates that the woman’s sin was in not feeding it or leaving it to eat from the vermin of the earth. 

Thirdly: 

The great Sahaabi Abu Hurayrah (literally “Father of the Kitten”) was so called because he used to love cats and keep them. He became well known by this name and people forgot his real name, until the scholars disputed concerning his real name and there were nearly thirty different opinions as to what it was. Ibn ‘Abd al-Barr said in al-Istee’aab: “The most correct view is that his name was ‘Abd al-Rahmaan ibn Sakhr but none of them disputed that he was Abu Hurayrah.” 

Fourthly: 

Note: It is permissible to keep cats but it is not permissible to buy or sell them; they may be given as gifts or given away. That is because of the hadeeth of Abu’l-Zubayr who said: “I asked Jaabir about the price of dogs and cats. He said, ‘The Prophet (peace and blessings of Allaah be upon him) forbade that.’” (Narrated by Muslim, 1569). 

And Allaah knows best.

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Is it permissible to buy things that are made from the skins of animals that were not slaughtered according to the shar‘i method?

I know that there are many questions that have been discussed on thus website about animal skins. Is it permissible to buy a football or basketball, and play with it, if it could have been made from the skin of an animal in a country where meat is not slaughtered according to sharia?.

Praise be to Allaah.

The skins from which footballs or basketballs are made can only be skins that have been tanned. Tanning means treating the skin with things that clean it and purify it, to remove any smell, decay or dampness. This is what usually happens. For the ruling on buying these things, it is essential to know the kind of animal from the skin of which it has been made; it can only be either an animal that it is permissible to eat or an animal that it is not permissible to eat. 

(a)

If those things are made from the skin of an animal that may be eaten -- such as a cow -- then tanning makes its skin permissible. If it has been slaughtered according to shar‘i conditions, there is no need for tanning. But if it was slaughtered by people who go against the laws of Allah, may He be exalted, then it is maytah (dead meat), and the skin of an animal that may be eaten but died without being properly slaughtered can only become permissible by means of tanning. 

(b)

If these things are made from the skin of an animal that cannot be eaten in the first place, such as a pig, then it is haraam to use its skin even if it has been tanned. 

So with regard to animals whose meat may be eaten, slaughtering them in accordance with sharee‘ah makes their meat and skin permissible, and tanning makes their skin permissible if the animal died without being slaughtered in accordance with sharee‘ah (maytah or “dead meat”). 

In the case of animals that cannot be eaten, slaughtering them in the shar‘i manner does not make their meat or skins permissible, and tanning does not make their skins permissible. 

This is the view of al-Awza‘i, ‘Abd-Allah ibn al-Mubaarak, Abu Thawr and Ishaaq ibn Raahawayh; it is one view narrated from Imam Ahmad; and it is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) according to one of his two opinions. 

See: Sharh Muslim by al-Nawawi, 4/54, where he (may Allah have mercy on him) mentioned seven opinions on this matter; al-Furoo‘ by Ibn Muflih 1/102; Majmoo‘ al-Fataawa by Ibn Taymiyah 21/95. 

This view was also favoured by a number of contemporary scholars. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: 

And it was said that the skin of an animal that died without being slaughtered correctly may be purified by means of tanning so long as it comes from an animal that may be made permissible by means of proper slaughter. But if it cannot be made permissible by means of proper slaughter, then it cannot be purified. This view is most likely to be correct. Based on that, the skin of a cat and any smaller animal cannot be purified by means of tanning. 

The ruling is connected to whether the animal is regarded as taahir (pure) when it is alive. If it is taahir (pure), then it is permissible to use the skin of that animal if it died without being slaughtered properly, after tanning it once it has dried. But according to the madhhab it cannot be purified. According to the second opinion, it can be purified, and according to the third opinion, it becomes pure through tanning if it is from a dead animal that would be permissible (to eat) if slaughtered properly. 

The most correct view is the third one, based on the fact that in some versions of the hadeeth it says: “Its tanning is its purification” (narrated by al-Nasaa’i, 4243; classed as saheeh by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 1/49). So the word purification was used, and it is well known that slaughter does not purify anything except that which it is permissible to eat. If you slaughtered a donkey and mentioned the name of Allah over it and shed its blood, it still could not be called halaal slaughter. 

Based on this we say: the skin of an animal that it is haraam to eat, even if it is regarded as taahir when alive, cannot be purified by tanning. 

The reason for that is that the animal that is taahir when it is alive was regarded as taahir because it is too difficult to avoid them completely, because the Prophet (blessings and peace of Allah be upon him) said: “They are among those who go around among you” -- referring to cats. This hadeeth was narrated by al-Tirmidhi (92), Abu Dawood (75), al-Nasaa’i (68) and Ibn Maajah (368), and was classed as saheeh by al-Bukhaari, al-Tirmidhi, al-Daaraqutni and al-‘Aqeeli, as stated by Ibn Hajar in al-Talkhees al-Habeer (1/41). This reason ceases to apply when the animal dies, whereupon it goes back to its original state, which is najaasah (impurity), and it cannot be purified by means of tanning. 

So the correct view is that any animal that dies and may be eaten, its skin is purified by tanning. This is one of the two opinions of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him); he has another opinion which is in accordance with the view of those who say that whatever was taahir when it was alive, its skin may be purified by tanning. 

Al-Sharh al-Mumti‘, 1/74, 75 

To sum up: 

It is permissible for you to buy a football or basketball that is made from the skin of an animal whose meat may be eaten. Whatever was slaughtered in a way other than the shar‘i way or died of natural causes without being slaughtered at all, tanning its skin makes it taahir (pure) because of the hadeeth of Zayd ibn Thaabit (may Allah be pleased with him), from the Prophet (blessings and peace of Allah be upon him) who said: “Tanning the skin of the dead animal (that died without being slaughtered) is its purification.”

Narrated by Ibn Hibbaan (1290) and al-Daaraqutni (25); classed as saheeh by al-Albaani. 

See also the answers to questions no. 9022 and 1695. 

And Allah knows best.

Woman having intercourse if she does tayammum after her menstrual bleeding stops

What is the ruling on a woman having intercourse at the time her menstrual bleeding stops, and she does not do ghusl, but her husband orders her to do tayammum?.

Praise be to Allaah.

What is required is to do ghusl if water is available and one is able to do that, because Allah says (interpretation of the meaning):

“And when they have purified themselves, then go in unto them as Allaah has ordained for you”

[al-Baqarah 2:222]. 

So she has to purify herself with water after her menses or after postpartum bleeding stops, then he may come to her. But if they are on a journey or she is sick and cannot use water, or water is not available, then tayammum takes the place of ghusl because it is a means of purification. 

End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

He swore oaths adjuring his children not to do certain things and the oaths were broken, but he has not offered expiation

In the past I used to swear oaths adjuring my children not to do certain things, then I would retract with the intention of offering expiation for my oath. Time went by and I did not offer expiation even though I know that I have sworn many such oaths and retracted. But after I did Hajj, praise be to Allaah, I repented and I no longer swear oaths. Please advise me of the ruling on that.

Praise be to Allaah.  

It is makrooh to swear oaths too often, because Allaah says (interpretation of the meaning): 

“And (O Muhammad) obey you not everyone Hallaaf Maheen (the one who swears much and is a liar or is worthless)”

[al-Qalam 68:10] 

This condemnation implies that doing this is makrooh, as Ibn Qudaamah  (may Allaah have mercy on him) said in al-Mughni 13/439. 

If you swore oaths upon your children or others with the intention that they should do something or not do something, and they went against your wishes, then you have to offer expiation for every vow that was broken, because Allaah says (interpretation of the meaning): 

“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much).  Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”

[al-Maa'idah 5:89] 

If the oath was sworn repeatedly concerning a single matter, then you have to offer one expiation; if the oaths had to do with a variety of matters, then you have to offer the same number of expiations as the things concerning which the oaths were sworn. 

If you do not know for certain how many oaths were sworn, then try to figure out the number, and offer expiation until you think that you have most likely done what is required of you. 

The expiation for breaking an oath (kafaarat yameen) is mentioned in the verse quoted above: feeding ten poor persons with the average food that you give your own family, or clothing them, or freeing a slave. You can choose any of these three options. If you are unable to do any of these three things, then you should fast three days for each oath in question. 

The Standing Committee was asked the following question: 

In the past I used to swear oaths stating that I would do such and such, then I did not do it. I want to offer expiation for that. Is it sufficient to offer one expiation? Please note that I swore such oaths several times but I do not remember how many they were. 

They replied: 

Try to figure out the number of oaths that you have broken, then offer expiation based on that approximate number, if the oaths had to do with different matters. If they all had to do with the same matter, such as saying, By Allaah I will not visit Zayd, by Allaah I will not visit Zayd,” then offer one expiation. 

From Fataawa Islamiyyah, 3/481. 

Shaykh Ibn Baaz said: This applies to every vow to do one thing, or not to do one thing; even if it was repeated, only one expiation is due, provided that he did not offer expiation the first time and then repeat the mistake. But if he swore several vows to do different things or not to do different things, then he must offer expiation for each vow. For example, if he said: “By Allaah I will not speak to So and so; by Allaah I will not eat his food; by Allaah I will not travel to such and such a place,” or he said, “By Allaah I will certainly speak to So and so; by Allaah I will certainly hit him,” and so on. 

What is required when feeding the poor in this case is to give each poor person half a saa’ of the local staple food, which is approximately one and a half kilograms. 

With regard to clothing, it means giving him what is needed for prayer, such as a shirt, or an izaar (lower garment, waist wrapper) and rida’ (upper garment, cloak). If he offers them dinner or lunch, that is good enough, because of the general meaning of the verse. 

From Fataawa Islamiyyah, 3/480 

And Allaah knows best.

She swore that she would not go to a city then she went there

I swore that I would not go to a certain city but then I went there so as not to anger my parents. Should I offer kafaarat yameen or what should I do?.

Praise be to Allaah.  

Yes, you have to offer kafaarat yameen. You did well to please your parents, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears an oath and then sees that something else is better than that, let him do that which is better and let him offer expiation for his oath.” Narrated by Muslim, 1650, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). But if your going to that city involved doing something that Allaah has forbidden, then you should found another way to please your parents and you should have kept your vow. 

Kafaarat yameen (the expiation for breaking a vow) is to feed or clothe ten poor people, or to free a slave. Whoever cannot do these things should fast for three days, because Allaah says (interpretation of the meaning): 

“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89] 

It is not sufficient to pay for these things in cash, according to the majority of scholars. 

And Allaah knows bes

Swearing by something other than Allaah, such as one’s father or leader, or on one’s honour and status

In the Scouts’ promise they say: “I promise by my honour that I will try my hardest to do my duty towards Allaah, my country and the king, and I will help people at all times, and I will abide by the Scouts’ law.” This appears in the Scouts’ pamphlet that is published by the Arab Scouts’ Trust. What is the ruling on this promise?.

Praise be to Allaah.  

Firstly:

It is haraam to swear by anything other than Allaah, whether that be one’s father or leader, or on one’s honour or status, etc, because it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears an oath then let him swear by Allaah or else keep silent.” Agreed upon. And he said: “Whoever swears an oath, let him not swear by anything other than Allaah. Narrated by al-Nasaa’i. And he said: “Whoever swears an oath by anything other than Allaah has committed shirk.”

Secondly:

The Muslim should not regard anything as equal with Allaah, such as his homeland, the king or the leader, when pledging to work for them. Rather he should say: “I pledge to Allaah that I will do my best to do my duty to Allaah alone, then I will serve my country and help the Muslims, and I will follow the rules of the Scouts that do not go against the sharee’ah of Allaah.

Thirdly:

A person’s actions should be in accordance with the laws of Allaah, and it is not permissible for him to promise that he will act according to the laws of a state or some other human group at all.

And Allaah is the Source of strength.

She made several vows but then forgot them

I made several vows but I cannot remember what they were. What is the expiation for that? Should I feed ten poor persons for each vow that I did not fulfil? But I cannot remember how many vows I made. So what should I do? 
Also, I vowed to do many prayers but I can’t remember what I vowed to do. Is there any expiation for that, or do vows to do prayers have to be fulfilled?.

Praise be to Allaah.  

Whoever makes a vow to do an act of worship such as praying, fasting, giving charity etc must fulfil that vow, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to obey Allaah, let him do so, and whoever vows to disobey Allaah, let him not do so.” Narrated by al-Bukhaari, 6318. This applies whether the vow was connected to something happening or was made in general terms. 

Ibn Qudaamah (may Allaah have mercy on him) said concerning a vow to do an act of worship: 

These vows are of three types, one of which is obliging oneself to do an act of worship in return for a blessing which one hopes to have or a harmful thing which one seeks to ward off, such as when a person says, “If Allaah heals me then I will fast one month for Allaah.” In this case the act of worship is something which is basically obligatory according to sharee’ah, such as prayer, fasting, charity and Hajj. This vow must be fulfilled according to scholarly consensus. 

Al-Mughni, 13/622. 

If you can remember what you vowed to do – such as praying, fasting or giving charity – but you do not know how much you said you would do, then you have to try your best, and do whatever you think is most likely, so that you will have fulfilled your obligations. 

But if you have forgotten or are uncertain as to whether what you vowed to do was praying or fasting or giving charity, then in this case some of the scholars are of the view that you must do your best to do one of them, and some are of the view that what you must do is to offer kafaarat yameen, for each vow of which you are uncertain. Mughni al-Muhtaaj, 6/234; Ghamz ‘Uyoon al-Basaa’ir, 1/211; al-Mawsoo’ah al-Fiqhiyyah, 26/201. 

Hence you will know the answer to your second question. A vow to offer a prayer must be fulfilled, so you must do whatever you think is most likely to discharge your obligation. If you are uncertain as to whether you vowed to do twenty prayers or twenty-five, then do twenty-five. 

It should be noted that we should not make vows, because of the report narrated by al-Bukhaari (6608) and Muslim (1639) from Ibn ‘Umar (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) disallowed making vows and said: “They do not change anything, all they do is make a miser give [in charity].” 

And al-Bukhaari (6609) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah says: ‘A vow does not bring the son of Adam anything that I have not decreed for him, but his vow may coincide with what has been decreed for him, and in this way I cause a miser to spend of his wealth.’” 

And Allaah knows best.

She vowed that if the arguments with her husband ceased, she would fast on Thursdays forever

There is a woman who was having arguments with her husband, and she vowed that she would fast every Thursday for the rest of her life if these arguments ceased without it resulting in divorce. The arguments ceased and she began to fast on Thursdays, but Allaah decreed that the same argument should arise again, when they both went to her father’s house, and the husband issued a divorce in a moment of frustration and anger. The woman continued to fast on Thursdays and after a while they reconciled and the arguments ceased. Does she still have to fast every Thursday for the rest of her life, knowing that she is also fasting every Monday for the rest of her life in fulfillment of another vow?.

Praise be to Allaah.  

This is what the scholars called a conditional vow (nadhr mu’allaq), as the vow is subject to the condition that a certain thing happen. The ruling on this is that if the thing vowed is an act of worship and the thing stated as the condition comes to pass, it become obligatory to fulfil the vow, because the Prophet (peace and blessings of Allaah be upon him) said:  “Whoever vows to obey Allaah then let him obey Him, and whoever vows to disobey Allaah let him not disobey Him.” Narrated by al-Bukhaari, 6318. 

Ibn Qudaamah (may Allaah have mercy on him) said concerning vows to do acts of worship: “These are of three types, one of which is doing the acts of worship in return for a blessing bestowed or a harm warded off, such as if a person says, ‘If Allaah heals me, then I will fast one month for Allaah.’ So this act of worship becomes binding because it is obligatory in principle in sharee’ah, like fasting, prayer, charity and Hajj, and it is obligatory to fulfil this vow according to scholarly consensus.”  

Al-Mughni, 13/622 

The condition in the case of this vow is the cessation of arguments between this woman and her husband, without divorce. 

One of the following two scenarios must apply in this woman’s case. 

Either she wanted a specific argument that was taking place at the time of the vow to cease without divorce, in which case she is obliged to fulfil the vow because the condition was met, which is that the argument ceased without divorce, and the divorce that took place after that does not matter because that had to do with a different argument,  

Or she wanted the arguments that were taking place between her and her husband for a particular reason to cease altogether, so that they would not happen again. In this case she is not obliged to observe these fasts, because the condition was not fulfilled, as the arguments happened again and divorce occurred as a result. Perhaps what she says in her question, “but Allaah decreed that the same argument should arise again”, is indicative of that. 

This woman should define what she meant, and then do whatever she is obliged to do according to sharee’ah. 

It should be noted that vows are makrooh in principle, because of the report narrated by al-Bukhaari (6608) and Muslim (1639) from Ibn ‘Umar (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) forbade vows and said: “They do not change anything, they only make a stingy person give (in charity).” 

Al-Maaziri said: It may be understood that the reason for them not being allowed is that a vow becomes binding, and he may do it under compulsion, without enthusiasm. Or it may be understood that the reason is that he may offer the sacrifice that he promised in his vow in return for the things that he asked for, and thus his reward will be reduced. The point of worship is that it should be purely for the sake of Allaah. Al-Qaadi ‘Iyaad said: It may be understood that the prohibition is because some ignorant people may think that the vow changes the divine decree and prevents the divine decree from being carried out, so it was forbidden lest some ignorant people believe that. The context of the hadeeth supports that. And Allaah knows best.  

From Sharh Muslim by al-Nawawi. 

The believer should avoid doing that which the Prophet (peace and blessings of Allaah be upon him) disallowed. Whoever wants to obey or worship Allaah, let him do so without making vows. 

And Allaah knows best.

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 

Visiting graveyards when fasting

Are you allowed to go to the grave yard during fast.

Praise be to Allaah.  

There is no reason not to visit graveyards whilst fasting. The Prophet (peace and blessings of Allaah be upon him) said, “but now visit them (graveyards).” The apparent meaning of this hadeeth is that it is general with regard to time. 

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to his companions, “Who among you is fasting today?” Abu Bakr said, “I am.” He said, “Who among you has attended a funeral?” Abu Bakr said, “I have.” He said, “Is there anyone among you who has visited a sick person?” Abu Bakr said, “I have.” He said, “Is there anyone among you who has given charity?” Abu Bakr said, “I have.” He said, “(These qualities) are not combined in a man but he will enter Paradise.” Narrated by Muslim. 

And Allaah knows best.

Putting on perfume in Ramadaan

Is it prescribed to put on perfume in Ramadaan?.

Praise be to Allaah.  

It is permissible to wear perfume in Ramadaan and that does not invalidate the fast. 

In Fataawa al-Lajnah al-Daa’imah (Fatwas of the Standing Committee) it says: All smells and fragrances in general, whether perfumes or otherwise, do not invalidate the fast in Ramadaan or at other times, whether the fast is obligatory or naafil. 

The Committee also said: Whoever puts on any kind of perfume during the day in Ramadaan whilst fasting does not invalidate his fast, but he should not inhale incense or powdered fragrances such as musk.  

Fataawa al-Lajnah al-Daa’imah, 10/271 

Shaykh Ibn ‘Uthaymeen said: 

With regard to perfume, it is permissible for the fasting person to put it on at the beginning of the day and at the end, whether the perfume is in the form of incense, oil or whatever, but it is not permissible to inhale incense because incense contains particles which, if inhaled, may reach the stomach through the nose. Hence the Prophet (peace and blessings of Allaah be upon him) said to Laqeet ibn Sabrah: “Rinse your nose thoroughly, unless you are fasting.” 

Fataawa Arkaan al-Islam, p. 46.

Gathering to break the fast together

Can we gather to break the fast together in the mosque in the month of Ramadaan, even if that is only on one day, for the purpose of strengthening the bonds and encouraging friendship among the people who attend the mosque? Or is that considered to be an innovation (bid’ah)?.

Praise be to Allaah.  

That is not considered to be bid’ah, rather that is one of the things that are prescribed in Islam because it is a means of achieving something that is prescribed, namely increasing love and friendship among the Muslims. 

Allaah reminded His Prophet Muhammad (peace and blessings of Allaah be upon him) of the blessing of creating harmony among the believers, which indicates that this is one of the greatest blessings bestowed upon this ummah. 

Allaah says (interpretation of the meaning): 

“He it is Who has supported you with His Help and with the believers.

And He has united their (i.e. believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allaah has united them. Certainly He is All-Mighty, All-Wise”

[al-Anfaal 8:62-63] 

And the Prophet (peace and blessings of Allaah be upon him) said: “Be, O slaves of Allaah, brothers.” Narrated by al-Bukhaari, 6064; Muslim, 2563. 

Increasing the love and friendship among the Muslims is one of the things encouraged by Islam, and it has prescribed the means of achieving that, such as giving the greeting of salaam, smiling at one’s fellow-Muslim, having a good attitude and giving gifts… and other things that are encouraged in Islam. 

Anything that is a means of achieving love amongst the Muslims and increasing it is something that is prescribed. 

And Allaah knows best.

Treating toothache during the day in Ramadaan

I have an urgent question regarding the upcoming Ramadan. My wisdom teeth have just started coming out, and it is extremely painful. I was wondering if I can
a) apply a soothing gel on my gums during the fasting period,
b) get them surgically removed and still keep on fasting if I'm on painkillers.

Praise be to Allaah.  

Yes, it is permissible to treat one’s teeth and apply paste and the like to the gums whilst fasting, but that is subject to the condition that you do not swallow it. 

In the book Seventy Issues related to Fasting, it says: 

There are some things that do not invalidate the fast, some of which we will mention by way of example: 

1.     Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.

2.     Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.

3.     Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat. 

Similarly there is nothing wrong with having an operation during the day in Ramadaan under anaesthetic, so long as the anaesthetic will not last all day, i.e., from dawn until sunset, because the ruling on anaesthesia in this case is the same as the ruling on sleep. 

See also Question no. 12425.

Working on Saturdays and Sundays in Ramadaan

Is it OK to work on Saturday & Sunday during Ramadan?.

Praise be to Allaah.  

Working on all the days of the week is permissible, in Ramadaan and at other times. Saturdays and Sundays are not days when working is forbidden for Muslims. 

The Muslim’s main concern should not be earning money and working at the expense of his prayer and fasting. So if a Muslim can reduce his worldly work without that causing harm to him or anyone else, then this is wise and is a good idea, to free the Muslim during this month to worship Allaah by fasting, praying qiyaam and reading Qur’aan. 

And Allaah knows best.