Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. According to the Maaliki Mathhab (school of thought), it is desirable to raise the hands when saying Takbeeratul-Ihraam (saying Allaahu Akbar when starting the prayer).Sharh Al-Kharashi 'ala Sharh Mukhtasar Khaleel Al-Maaliki reads, "It is desirable for the praying person to raise their hands, when saying the Takbeeratul-Ihraam, to the level of their ear-lobes, with their fingers towards the sky." The most famous narration according to Imaam Maalik is that raising the hands is only permissible when saying Takbeeratul-Ihraam, and it was also narrated from him that it is legitimate to raise the hands when bowing for Rukoo� (bowing in prayer) and when rising from it. Taaj Al-Ikleel, authored by Al-Mawwaaq, reads, "There are different opinions about Imaam Maalik regarding the raising of the hands; for instance it was narrated from him, 'There is no raising of the hands except when starting the prayer;' this is the most famous narration. It was also narrated from him that he said, 'Raising the hands when starting the prayer, when going down for Rukoo� and when rising up from Rukoo�.' This narration is well known from Maalik, and many of his companions acted according to it." For more benefit, please refer to fatwa087198.However, if the asker, by 'raising the hands', means putting the right hand on the left hand in prayer instead of leaving the arms hanging on the sides, then please refer to fatwa 86369. According to the Maaliki Mathhab, it is desirable to say 'Aameen' silently for each praying person regardless of whether they be an imaam, a person led in prayer, or a person praying individually; however, saying Aameen aloud does not invalidate the prayer. Minah Al-Jaleel, authored by Muhammad 'Ulaysh, reads, "It is desirable for the person praying individually, as well as the imaam and the person led in prayer, to say Aameen silently because it is a supplication, and it is desirable that supplications be said silently."Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.The Maaliki jurists stated that if the time is too short to wash the impurity off the garment for the prayer and one does not find another pure garment to pray wearing, then he should pray in that garment which is soiled with impurity out of respect for the time and because the time is given priority to purity.Minah Al�Jaleel, a commentary on the Mukhtasar Khaleel, which is a Maaliki book, reads: "If the time is short, then he should pray in that garment without washing it because observing the prayer on time is obligatorily given priority to purity." [End of quote] The same thing is stated in Mawaahib Al-Jaleel authored by Al-Hattaab: "If there is an impurity on a particular place (on the garment), one should wash that place only; otherwise, he should wash the entire garment. If he does not have other clothes, and the time is short, then he should pray in that garment." [End of quote]What is meant by the time is the time of choice (Ikhtiyaari). For them, the prayer can be delayed until then (i.e. until its end) for someone who expects to remove the impurity. Ash-Sharh As-Sagheer reads: "If he believes that he can remove the impurity at the ending time of the prayer, then he should delay the prayer to this ending time�. What is meant by time is delaying the time of choice (Ikhtiyaari)." [End of quote] Al-Kharashi's Commentary on Mukhtasar Khaleel says about Khaleel's statement "If he has a bleeding nose before starting the prayer, and his bleeding continues, then he should delay (the prayer) until the end of the time of choice and pray" He (Al-Kharashi) said: "because observing the time of choice even with the impurity is better than observing purity after it (till the beginning of the time of necessity [Dharoori], i.e. the time to which it is not permitted for a person to delay his prayer unless he has a valid excuse)." [End of quote]Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallahu 'alayhi wa sallam, is His slave and Messenger. Selling on credit or by installments means the sale of a specific item for a specific price within a specific time. In this type of sale, the buyer is scheduled to make a series of payments over a period of time according to the contract that was concluded between him and the seller. This sale is permissible, and there is no difference between it and the cash sale or the deferred payment sale. We do not know of any difference of opinion among the Maalikis or the contemporary scholars in this regard. The only exception is that some scholars held that it is impermissible to charge a higher price in return for deferring the payment. However, it is contrary to the scholarly view of the majority of the scholars. The resolution of the Council of the Islamic Fiqh Academy, affiliated with the Organization of Islamic Conference, reads, "It is permissible to sell an item on credit for a higher price than if it is paid for immediately." Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.

The Maalikis held that if the Hadath (ritual impurity: passing urine, stool or wind) lasts half of the time or most of it, it does not invalidate ablution.The Maaliki book Sharh Ad-Dardeer combined with Sharh Mukhtasar Khaleel reads, "The state of purity is invalidated by incontinence that stops most of the day and occurs in a short part of it, but if the incontinence lasts half or more than half of the day or all of it, it does not invalidate it." Haashiyat Ad-Dusooqi ʻala Sharh Ad-Dardeer reads, "The author referred to incontinence in general, so it includes incontinence of urine, stool, wind, and other forms, such as incontinence of semen, Mathi (pre-ejaculatory fluid), and Wadi (white penile secretion usually discharged after urination). This is why he said in the explanation that this applies to all forms of Hadath." Regarding the evidence of the Maalikis, the Maaliki scholar Al-Baaji wrote:"... Any discharge that is beyond the person's regular habit, to the extent that it becomes difficult to avoid, falls under the heading of the excused incontinence. (Imaam) Maalik underlined that the incontinence of semen, Mathi, or urine does not invalidate ablution, contrary to the view of Abu Haneefah and Ash-Shaafiʻi. The evidence for what we are saying is that this is a fluid that necessitates purification if it comes out in the normal manner, and if it does not come out in the normal state, it does not necessitate such purification, such as menstrual blood. Al-Qaadhi Abu Al-Hasan said that if a woman frequently experiences non-menstrual vaginal bleeding, she is required to perform ablution each time (before performing an act of worship that requires ablution); but if the bleeding recurs and lasts for hours, it is only recommended for her to perform ablution each time." [Al-Muntaqa] The Maaliki scholar Khaleel wrote, "The evidence for the main view (of the Maaliki school) is that obliging the person to repeat the ablution while he has recurring incontinence constitutes hardship, and hardship should be removed in religion." [At-Tawdheeh] Shaykhul-Islam Ibn Taymiyyah wrote, "The continuous state of impurity, such as non-menstrual vaginal bleeding and urine incontinence, does not invalidate ablution unless the person also experiences what is normal. This is the default opinion of Maalik." [Al-Fataawa Al-Kubra] Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

It was narrated that Sahl ibn Sa�d said: the people used to be instructed to place the right hand over the left forearm when praying. (narrated by al-Bukhaari, no. 740)

 It was narrated from Ibn �Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: �We Prophets have been commanded to delay our suhoor and to break our fast straight away, and to place our right hands over our left hands when praying.� (narrated by Ibn Hibbaan in al-Saheeh, 3/13-14).

 From these two ahaadeeth it is clear to us that the one who puts his hands by his sides in prayer is making a mistake. Putting the right hand over the left hand is the teaching of our Prophet (peace and blessings of Allaah be upon him) and of the Prophets who came before him.

 (See Zaad al-Ma�aad, 1/202)

 Ibn �Abd al-Barr said:

 Nothing to the contrary has been narrated  from the Prophet (peace and blessings of Allaah be upon him), and this is the view of the majority of the Sahaabah and Taabi�een. This is what was mentioned by Maalik in al-Muwatta�, and Ibn al-Mundhir and others did not narrate any differing view from Maalik� (See al-Fath, 2/224; Nayl al-Awtaar, 2/201)

 The Maalikis said, concerning the report about holding one hand with the other in fard and naafil prayers, that this is the more correct meaning, because people were commanded to do this during the earliest generations (See al-Qawaaneen, 65). 

What is well-known from the later books of the Maalikis is that it is recommended for the worshipper to place the hands below the chest and above the navel, in both naafil and fard prayers. If a person does this with the intention of following the Sunnah, or with no specific intention,this is fine, but if his intention is to lean on his hands or find a more comfortable position by putting one hand on top of the other, then this is makrooh.

 Al-Baaji, one of the prominent Maalikis, said: �It may be that Maalik said that placing one hand on top of the other is makrooh because he was afraid that the common people would believe that this was one of the esential pillars of the prayer and that prayer would be invalid if one did not do this.� 

Anyone who thinks about this matter will realize for certain that they all acknowledge that the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is for the worshipper to place his hands on his front, not to hold them by his sides. Whatever Imaam Maalik said about holding the hands by one's side � if indeed the reports from him are saheeh � was only to counteract an action that was not prescribed in the Sunnah, which was leaning on the hands, or an incorrect belief, i.e., the belief of the common people that this was obligatory. It was said that when Maalik (may Allaah have mercy on him) refused to accept the position of qaadi (judge), he was beaten, and he could not put his hands on his chest when praying, so he held them by his sides because of the pain. Some of those who saw that thought this was Sunnah so they transmitted this from him. But he (may Allaah have mercy on him) definitely did not say that the arms should be held by one�s side at all. This is a misunderstanding of some written statement and it goes against what he stated clearly in al-Muwatta� about the right hand being placed on top of the left. This was explained by a group of Maalikis and others, in various books which number approximately thirty, apart from what is mentioned in various commentaries.

Moreover, if it were proven that Maalik did hold his arms by his side for no reason, which is more deserving of being followed, the actions and words of the Prophet (peace and blessings of Allaah be upon him), as mentioned in the ahaadeeth quoted above, or the words of Imaam Maalik? 

Every seeker of the truth will follow the Sunnah of Muhammad (peace and blessings of Allaah be upon him) and give it priority over the views of anyone else.

 And Allaah knows best.

(Source: IslamQA)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. You quoted correctly what we mentioned in the Fatwa, that Maariyah Al-Qibtiyyah was not one of the Prophet's, sallallaahu 'alayhi wa sallam, wives. Yet, he used to have sexual intercourse with her as an owned female slave and she gave birth to his son Ibraaheem. As for wondering how the Prophet, sallallaahu 'alayhi wa sallam,  could have had sexual intercourse with her without marrying her, then the answer is that Allaah The Almighty permitted a man to have sexual intercourse in two cases: 1) With his wife. 2) With a female slave that one owns.Therefore, it is permissible for a man to have a sexual intercourse with his wife, and also with a female slave he possesses in his right hand. Allaah The Almighty Says (what means): {And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame.} [Quran, 23:5-6]. So a man is not blamed for having sexual intercourse with his female slave that his right hand possesses. Maariyah Al-Qibtiyyah was a female slave owned by the Prophet, sallallaahu 'alayhi wa sallam, and she was given to him as a present by the king of Egypt. To conclude, having sexual intercourse with a female slave that one possesses is not forbidden as the questioner thought, and the Prophet, sallallaahu 'alayhi wa sallam, is the furthest person from what is illegal and unlawful.Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Maariyah Al-Qibtiyyah was sent by Al-Muqawqis to the Prophet (saw) . She was brought by Haatib ibn Abi Balt'aa and he called her to Islam, after which she became Muslim. When she came to the Prophet (saw) he took her for himself and she became one of his right hand's possessions, as she was one of his slave women.When she gave birth to his son Ibraaheem, she became a mother of a child (which entitled her to freedom after the death of her master). So she was not one of his wives. She died in the year 16 A.H and 'Umar ibn Al-Khattaab performed the funeral prayer over her.Allaah Knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.The mentioned situation in your question depends on your intention and what you meant when you made the divorce dependent upon a sister of your wife or her sons entering your home.If there was a particular reason, which led you to make the condition and that reason no longer exists, then there is no harm whether the son or your sister in-law entered with your knowledge or without it. Just as there is no harm for any person to enter your house whom you had once objected to enter if the reason no longer exists. But if the reason still exists, or you objected to those particular relatives without any reason then the condition for divorce has been met.In this case Muslim scholars have different opinions.The majority of the Muslim scholars are of the opinion that the conditional divorce would be effective when the condition occurs.Some other Muslim scholars are of the opinion that divorce depends on the intention of husband:If he intends conditional divorce whenever the condition is met, the divorce would be considered legally effective and valid. If he intends only to urge her to do something or to deter her from something and does not intend a conditional divorce, it would not be considered a divorce. Rather it is considered an oath, thus he has to pay the expiation of breaking an oath. We advise you to follow the saying of the majority of the Muslim scholars for the following reasons.1. Most probably a man intends a divorce rather than to urge something or to make an oath. When he intends divorce all scholars agree that it is considered a valid divorce.2. Implementing the first opinion is safer and further from any kind of doubt.3. If this is the first divorce or second divorce then the solution is very easy. First and second divorces are revocable divorces. So you may bring her back to conjugal life without any condition if she is still in her waiting period since that son entered your house. The waiting period starts from the time of divorce. Bringing her back to conjugal life during her waiting period does not need Mahar nor renewing the marriage contract nor permission of the wife or that of her guardian, etc.If the waiting period has ended then in order to take her back you need to have a new marriage contract, fulfilling all the conditions of a valid marriage, such as the consent of wife and her guardian, paying Mahar, etc.Furthermore, we remind you that what you did is a major error; hence you are in a dilemma and do not know how to resolve it.It was very possible for you to prevent your unwanted relatives from entering your house without endangering your marriage. Even preventing them from visiting your wife is tolerable if their visit causes any actual religious problem or other harm. If there is no such harm then you have no right to stop them from visiting since it strengthens kinship relations, which is promoted by Islam.Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Yes, it is permissible for you to fast one day or more per week with the intention of supererogatory fasting. However, if you only fast one day, do not fast on Friday, Saturday or Sunday. Abu Hurayrah narrated that the Prophet (saw) said: "None of you should fast on Friday unless he fasts on it together with a day before it or a day after it." [Al-Bukhari and Muslim] Besides, Abu Hurayrah narrated that the Prophet (saw) said: "�and do not exclusively choose Friday as a day of fasting among other days unless it occurs on a day that you regularly fast." [Muslim] For more benefit, please refer to Fatwa 87228. The same prohibition is also reported about fasting on Saturday only, and many scholars are of the view that it is disliked to single out Sunday for fasting. However, no Islamic text is reported about the prohibition of singling out other than these days for fasting as discussed in Fatwa 88751. On the other hand, if by your statement "�if my wish is fulfilled�" you mean that you made a vow to fast if your wish is fulfilled, then if you had made such a vow, it is a conditional vow which is disliked as we clarified in Fatwa 89891. Moreover, some scholars are of the view that this is even forbidden if a person believes that Allaah would fulfill his wish because of his vow. The Fiqh Encyclopedia reads: "Al-Qurtubi from the Maaliki school of jurisprudence said: "The vow is forbidden if it is feared that the person [who makes such a vow] believes that the vow necessitates that an urgent need would be fulfilled, or that Allaah will fulfill that need because of the vow [that he made], so it is forbidden for a person who holds that belief to make such a vow�" However, if you had made such a vow, you are obligated to fulfill it if the condition upon which you conditioned your vow is fulfilled. As regards doing that act of worship as a way of being grateful to Allaah for a blessing that one is blessed with, then this is a permissible and desirable matter. Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.Swearing not to have sexual intercourse with your wife does not make her unlawful to you. If you have sexual intercourse again with her, this means that you broke your oath and therefore you have to expiate for breaking your oath; for this please refer to Fatwa: 81501.However, if you do not have sexual intercourse with her again, it would be permissible for her to take the matter to a Muslim judge, if any, or to any Islamic centre which would give you the choice either to have sexual intercourse with her or to divorce her. Allaah says (which means):  {Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allaah is Oft-Forgiving, Most Merciful. And if they decide upon divorce, then Allaah is All-Hearer, All-Knower.}[Qur'an 2:226-227].Finally, it should be noted that the two spouses should be keen on preserving the stability of marital life and understand each other in solving the problems that might occur between them. Allaah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Sa'i is one of the pillars of Hajj. It is an obligation on whoever abandons it whether by ignorance or forgetfulness has to return and perform it, even after leaving Makkah, and he is still considered in the state of Ihraam and should abide by its conditions until he performs Sa'i. Sa'i and Tawaaf (circumambulation around the Ka'bah) are the same regarding the restrictions of Ihraam. The author of Kashshaaf Al-Qinaa' said: 'Sa'i is a pillar of Hajj, and one could not end the second phase of the state of Ihraam (being free from all its restrictions) unless he performs it."As regards the sexual intercourse that you had with your wife while not knowing the ruling, then you are not sinful because you did not know the ruling, so this does not invalidate your Hajj according to the Shaafi'ee school and according to one of the narrations of Ahmad. This opinion is also the preponderant one according to Shaykh Al-Islam Ibn Taymiyyah. Imaam An-Nawawi said in Rawdhatut-Taalib: 'If the pilgrim has sexual intercourse with his wife due to not knowing the ruling, forgetfulness, being insane or forced to do it, then this does not invalidate his Hajj and he does not have to offer a sacrifice. However, if you had intercourse deliberately and while knowing the ruling then you are obliged to sacrifice for that without any difference of opinion on this. This applies to you if you came to the end of the first phase of the state of Ihraam having thrown the pebbles and shaved your hair. But if you had not finished the first phase of the stated of Ihraam, and committed some of the prohibitions of Ihraam during this period, then there are some details about it.'If the restrictions you transgressed pertained to wearing form-fitting clothes, applying perfume or having sexual intercourse; then you are not sinful if you did not know the ruling. But if the violations pertain to cutting hair or nails, then for every prohibition you have to pay a ransom of either observing fast (three days) or giving charity (feeding six poor people) or offering a sacrifice (one sheep).  Allaah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

If a person breaks his vow to Allah, he should repent again and never despair of the Mercy of Allah. Allah Says (what means): {Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful."} [Quran 39:53]

Having good company (friends), participating in good lessons, and performing as many good deeds as possible are the best ways to purify oneself from sins. Allah Says (what means): {And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.} [Quran 11:114]

The Prophet (saw) said “Fear Allah wherever you are, and follow up a bad deed with a good deed, it will wipe it out, and behave well towards the people.” [Ahmad, at-Tirmithi and ad-Daarimi]

Allah Says (what means): {Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.} [Quran 25:70]

So, one should do as many good deeds as possible as these are proofs that one has indeed returned to Allah.

The conditions of sincere repentance are as follows:

1. To give up doing the sin.

2. To resolve oneself never to do it again.

3. To regret having committed it.

4. To repent before one breathes his last. That means one should repent before the stage when the soul is about to leave the body.

5. One should repent in the time allowed for repentance, i.e. before the sun rises from the west.

For more benefit on the expiation for breaking a vow, please refer to Fatwa 102811.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.You said, "I made a promise to do such and such thing," this could mean that you decisively intended to file a report against that teacher without uttering this by your tongue. It could also mean that you made an oath to file a report against him or made a vow to do so, saying, "If I do not file a report against him, I will fast such-and-such days or offer such-and-such in charity," or whatever.Based on the first possibility, it is not incumbent on you to do anything in this regard. According to the second possibility, you are obliged to offer expiation for breaking an oath, even if you did not do that act about which you made your oath. When a person makes an oath to do something and then found out that it is better not to do it, he should offer expiation for breaking his oath. As for the third possibility, you have the choice either to deliver on your vow, if you are fair regarding the complaint you are planning to file against this teacher, or to offer expiation like that of breaking an oath. This is because such a vow is known as vow of lajaj (i.e. vow of anger). This is a vow whereby the person urges himself to do something or abstain from doing something but does not intend thereby to do a righteous act that brings him closer to Allaah, the Exalted. Al-Khateeb Ash-Shirbeeni said: "It (the vow of lajaj) resembles a vow in terms of committing oneself to perform an act that brings one closer to Allaah and resembles an oath in terms of urging oneself not to do a certain act. As it is not proper to oblige the person to act upon both of them (vow and oath) or neglect both of them, it is more appropriate to let the person choose whether to fulfill it or not to fulfill it." [Mughni Al-Muhtaj] This means that, in this case, the vow-maker has the choice either to fulfill his vow or break it and offer an expiation like that for breaking an oath.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Making a covenant with Allaah is something confirmed and Allaah has ordered us to fulfill it as Allaah Says (what means): {And fulfil the Covenant when you have covenanted, and break not the oaths after you have confirmed them.}[Quran 16:91] Allaah also Says (what means): {And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.}[Quran 17:34] Moreover, the Prophet (saw) said: "There is no religion for whoever does not fulfill his promises." [Ahmad] For more benefit, please refer to Fatwa 130547. As regards fulfilling a promise to Allaah, then there are details about this issue, so if one makes a promise to Allaah to do an act of obedience by which he gets closer to Allaah, then it is a vow and an oath, and if he had made the promise to Allaah on something that is not an act by which he gets closer to Him, then it is an oath and not a vow; Shaykh Ibn Taymiyyah adopted this opinion. The benefit of these details is that what is a vow and it is possible to do, then one is obligated to fulfill it and it is not sufficient for him to break his vow and make an expiation like that done for breaking an oath. But as regards an oath, then the person has a choice either to fulfill it if it is not a sin, or he may break it and expiate for breaking his oath. Therefore, you are obligated to fulfill this promise to Allaah in the same way you had determined it, so every year you should feed that number of needy people and it is not permissible for you to do something else as long as you are able to fulfill your promise. Finally, it should be noted that the covenant is very great in the Sight of Allaah. Imaam Ahmad said: "The covenant is greatly emphasized in ten places in the Book of Allaah; Allaah Says (what means): {And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.}[Quran 17:34]" Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.Since you made the said vow, you have to fulfill it as long as you are able to do so if what you conditioned the vow for takes place. Allah, The Exalted, and His Prophet (Sallallahu Alaihi wa Sallam) ordered us to fulfill the vow.Allah says: "Then let them complete the prescribed duties for them, and perform their vows. (Al-Hajj 22:29) "Allah further says when describing His noble slaves: "They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading. (Al-Insan 76:7)The Prophet (Sallallahu Alaihi wa Sallam) said: "Whoever vows to obey Allah has to obey Him, and whoever vows to disobey Him should not disobey Him." Reported by Bukhari.The Prophet (Sallallahu Alaihi wa Sallam) also said: "whoever makes a vow that he can fulfill has to fulfill it." Reported by Ashab Al-Sunan.Fulfilling one's vow does not contradict sincerity, rather it is one of the signs of sincerity to Allah, The Exalted, as already mentioned in the verse about His noble slaves, where He mentioned some of the characteristics among which is fulfilling the vows.There is no doubt that Allah is not in need of our acts of worship and is not in need of His slaves, as you have already mentioned, and it is something evident in religion and no one can deny it.Allah stands not in need of any the Alamin (Mankind, Jinn and all that exists).Allah says: "And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the 'Alamin (Mankind, Jinn's, and all that exists). (Al-'Ankabut 29:6)But Allah legislated the fulfilling of a vow not because of being in need of it, but for the interest of the slaves themselves, in order to obtain much goodness and many rewards.Allah knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.If your mother has vowed to do her best and has fulfilled her promise by doing everything she can to make her child recite the Qur'an but in vain, then she is not supposed to expiate for this as she has done what she could. Expiation would have been obligatory on her if she had been short of using all possible means to fulfill her vow (to make one of her male children memorize the Qur'an).If she had vowed to achieve this, then this is something beyond her ability the Prophet (Sallallahu Alaihi wa Sallam) said: "And there is no vow on the child of Adam in anything that he does not own" [Reported by Imams al-Bukhari and Muslim ], then there is nothing on her.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His Slave and Messenger.If the aim behind making the vow is to urge oneself to do something or abstain from doing something, then this is what the scholars refer to as a vow of lajaj, i.e. a vow of anger. Muslim scholars held different opinions regarding what a person who makes such a vow is required to do if he fails to deliver on it. There are three opinions in this regard:Firstly, it is obligatory on the person in such a case to offer expiation like for breaking an oath. The Prophet, sallallaahu 'alayhi wa sallam, said: "The expiation for (breaching) a vow is the same as that of (breaching) an oath)." [Muslim] This is so because the person, in this case, makes a vow just to urge himself to do something or abstain from doing something but does not intend to do an act that draws him closer to Allaah, the Exalted. This is one of the opinions of Ash-Shaafi'i, and it is the adopted opinion of the Hanbali scholars.Secondly, he is obliged to fulfill the vow that he made. This is the opinion of the Maaliki scholars, although some of them adopted the first opinion.Thirdly, he has the choice either to offer expiation like that of breaking an oath or to fulfill his vow. This is because this kind of vow is similar to an oath in terms of urging oneself to do something or abstain from doing something. In the meantime, it is similar to a vow in terms of committing oneself to do a certain act that draws one closer to Allaah, the Exalted. Imaam An-Nawawi who belongs to the Shaafi'i school of Fiqh considered this last opinion preponderant. We believe that this is likely to be the preponderant opinion, Allaah Willing. Having said that, we would like to inform you, dear questioner, that the vow that you made is considered a vow of lajaj, but it is also a vow to do an act of obedience that is conditional on committing a sin. You have to do two things:1)      You should break that vow and maintain your kinship ties with your sister.2)      You should offer expiation like for breaking an oath or deliver on your vow and fast a whole month successively. You have the choice to do one of these two things. We have previously underlined the expiation for breaking an oath and how it should be paid in Fataawa 204 and 2053.Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.  If the situation is as you mentioned in the question that you made a vow to fast a whole month if you return to smoking, then you have the choice either to fulfil your vow or to expiate for your oath. However, it is better to fulfil your vow in order to avoid the difference of opinion on this issue. To explain this, if a man says: 'If I ever do such and such a matter [that he is determined not to do], then I would offer to Allaah such and such, (an act of obedience to Allaah)', then this is called the vow of obstinacy and anger. Indeed the scholars differed in opinion whether a person is obliged to fulfil the very vow he made [as he failed to fulfil it], or does he have the choice either to fulfil the vow or expiate for it, or he is only obliged to expiate for it. So some scholars are of the view that he has to choose either to fulfil his vow or to expiate for breaking his oath, which is the view of the Hanbali school, An-Nawawi from the Shaafi'ee school, and the opinion of Muhammad Ibn Al-Hassan from the Hanafi school. However, other scholars are of the view that he is obliged to fulfil the vow like the Maaliki school; yet others are of the opinion that he is only obliged to expiate for breaking his oath. To conclude, there is no doubt that in order to be on the safe side, it is better for you to fast for a whole month as a fulfilment to your vow so that you would avoid the difference of opinion on the issue. Nonetheless, you may also act according to the opinion that you are only obliged to expiate for your oath.For more benefit about the ruling on smoking, please refer to Fatwa: 81589. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and messenger.Since you are doubtful whether you made the vow to fast the three months consecutively or not, you are not required to observe consecutiveness. The original ruling is that you are not liable to do so. However, it is more cautious to observe consecutiveness because the Prophet, sallallaahu 'alayhi wa sallam, said: "Leave that which makes you doubtful for that which does not make you doubtful." [Ahmad] You should also know that making vows is disliked in the Sharee'ah. It was narrated on the authority of Ibn 'Umar that he said: "The Messenger of Allaah, sallallaahu 'alayhi wa sallam, forbade vows and said, 'It (vow) has no effect against fate but is a means whereby (something) is extracted from the miserly person.'" [Al-Bukhari and Muslim] However, when a person makes a vow to do an act of obedience, then he is required to fulfill his vow. The Prophet, sallallaahu 'alayhi wa sallam, said: "Whoever makes a vow to obey Allaah should obey Him." [Al-Bukhari]

Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.

Muslim scholars held different opinions regarding making a vow to do a permissible act. Imaam Ahmad believed that the person, in this case, has the choice either to deliver on his vow or to offer expiation like for breaking an oath, analogical to the case of an oath. Other scholars believe that when a person makes a vow to do a permissible act, it is not considered a valid, binding vow and it is not incumbent on him to do anything. Some of the early jurists who adopted that opinion mentioned marriage as an example of this kind of vow. Ad-Dusooqi said,

"A vow is considered binding only when the person makes a vow to do an act that is recommended in all cases and times. This means that when one makes a vow to do an act that is sometimes permissible, sometimes recommended, and sometimes forbidden, such as marriage and giving gifts, such a vow is not considered binding." [Hashiyat Ad-Dusooqi]

Shaafi'i jurists held different opinions as to whether the person is required to fulfill a vow to get married or not. Some believed that the person is obliged to get married in this case as he had vowed, while others considered such a vow not binding. You can refer to Asna Al-Matalib.

Thus, the questioner comes to know that it is not incumbent on him to get married as per his vow. If he offers expiation like for breaking an oath, it will be better according to Imaam Ahmad's opinion.

Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. The vow that you fulfilled has passed and expired; as for the new salary, if you did not intend upon your first vow that it will be in every future salary that you receive, then you are not obligated to do anything about the salary that you receive afterwards, and that is for the following two reasons: 1- The term that you mentioned does not indicate repetition, so you do not have to do anything about the salaries that you receive in the future. 2- The basic principle is that you are free from liability of the vow in the new salary. The fact that you are doubtful about whether or not the new salary is included in the vow, then this indicates that you did not intend to continue the first vow in every salary. For more benefit on fulfilling a vow and whether or not it requires repetition, please refer to Fataawa 8800, 1125, 29377, 367117, and 249157. Allah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

 

To make a vow to name the child with a particular name is a permissible vow and the scholars differed with regard to the ruling of fulfilling such a vow. The majority of the scholars are of the view that it is not an obligation to fulfil such a vow. However, the Hanbali school is of the view that it should be fulfilled and the person who made the vow has the choice either to fulfil it, or to expiate for the vow. It is better to opt for this last opinion.

Therefore, there is no harm on this person in not fulfilling the vow but it is better for him to expiate for breaking the vow. For details on the expiation, please refer to Fatwa 102811.

Finally, it should be noted that such a vow that is conditioned on the occurrence of something is disliked. Al-Bukhari and Muslim reported that the Prophet (saw) warned against vowing and said that it only extracts something from the stingy people. 

Allaah Knows best.

(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His Slave and Messenger.When one makes a vow to Allaah, the Exalted, to do a certain act of obedience to Him, he has to fulfill his vow and do that act. Whoever fails to fulfill his vow should offer expiation like for breaking an oath. Hence, it is incumbent on your mother to perform 'Umrah if she is physically able to do so. If she is unable to perform it due to an illness that is not chronic, then she should wait until she recovers from her illness and perform it when she gets better. However, if her illness is chronic, then she can delegate someone to perform 'Umrah on her behalf. It is mandatory on the person to delegate someone to perform the obligatory Hajj on his behalf if he is physically unable to perform it. The same applies to a person who makes a vow to perform 'Umrah but is physically unable to perform it himself. If you perform it on behalf of your mother, then it will be sufficient for clearing her liability (and her vow will be fulfilled). If she is financially unable to delegate someone to perform 'Umrah on her behalf and cannot find someone to perform it on her behalf for free, then it is incumbent on her to offer expiation like for breaking an oath.

Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. You did not clarify to us clearly on what matter you made your vow and the reason that pushed you to make this vow, and your age when you made it. In any case, if you were below the age of puberty, then your vow is not effective and it is not an obligation to fulfill it because among the conditions of the vow being effective is that it should be made by a pubescent and sane person, and the vow of a person who is below the age of puberty is not effective; for more benefit on the age of puberty, please refer to Fatwa 83431. However, if you were pubescent when you made the vow and you vowed to do a permissible act of worship which is not obligatory in principle �like performing a specific number of Nafl prayers (supererogatory prayers) �and you conditioned that on the occurrence of a specific matter, like having a problem solved and so forth, then this a conditional vow and it is an obligation to fulfill it when the thing upon which you conditioned the vow happens. In which case, you should pray until you think that you are acquitted from the vow obligation.As regards your statement whether or not there is an alternative for this, then you did not mention to us the reason why you made the vow and its kind, so that we may know whether it is among the vows that can be replaced by expiation, or that it is among the kind of vows that must be fulfilled and which cannot be replaced by expiation. For more benefit, please refer to Fatwa 84107. Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.

 

First of all, we ask Allaah to reward you for being keen on learning the religious rulings, and help you perform good deeds and protect your religion.

With regard to your question, you did not mention the reality of the matter on which you made an oath not to do. It is confirmed that the Prophet (saw) said: "The oath is based on the intention for which it was given." [Muslim]. Therefore, if you did what your family wanted to prevent you from by making this oath, which is meeting this person as you mentioned, then you are obliged to expiate for breaking the oath, as explained in Fataawa 82135 and 82501.

On this occasion, we remind you that it is forbidden in Islam for a woman to establish any affectionate relationship with a marriageable man, as this is a means which could lead to Zina (fornication or adultery). Therefore, you are obliged to repent and not do the same thing again. For more benefit, please refer to Fatwa 81356.

Finally, we advise you to spend your life in the obedience of Allaah and keep company with pious women who would help you remain steadfast on the obedience of Allaah.

If this man is suitable for you as a husband, then he should ask your hand for marriage and approach your guardian for this purpose. It is confirmed that the Prophet (saw) said: "The best solution for those who love each other is to marry." [Ibn Maajah].

Then if he is determined to marry you, it is recommended that he sees you and you see him, and this is something legislated in religion.

Allaah knows best.

(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.It seems that you meant that if you do that thing you will become a Kaafir; which means if you do what necessitates Kufr or shirk. This is something that you are not permitted to fulfill.If we presume that you conditioned Kufr upon doing such a thing, then you do not become a Kaafir by doing it, but you are obliged to expiate for breaking an oath.Shaykh Ibn Taymiyyah quoted in his Fataawa the agreement of the scholars that the person in this case is not ruled to be a Kaafir. He said in his book Mujmoo� Al-Fataawa:"If one says: he becomes a Jew or a Christian if he does such and such a thing, or that if he does such and such he becomes a Kaafir, and so on, then the scholars agreed that if he fulfills the condition, then he does not become a Kaafir. However, he must expiate for breaking an oath, according to Abu Haneefah and according to the famous view of Ahmad." [End of quote]Therefore, if the oath that you broke was about doing a sin, then you must repent to Allah, and you must expiate for breaking an oath.Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. Islam urges the Muslims to be affectionate and friendly with one another and forbids them from cutting ties and deserting each other without a sound reason. For more benefit, please refer to Fatwa 86090 and Fatwa 84976. Indeed, you did well by trying to reconcile between your friends because reconciling between two disputing parties is one of the greatest acts by which one gets closer to Allaah.As regards the oath that your friend made, it is a void oath because it is not permissible to make an oath to other than Allaah, and whoever makes such an oath and breaks it, there is no specific expiation for it, but he has to repent to Allaah (from swearing by other than Allaah). For more benefit, please refer to Fatwa 82456. If we presume that it is a determined oath because of it being made to Allaah or by one of His Names or Attributes, then the best thing for your friend to do is to urge himself to meet his friend and reconcile with him; for more benefit, please refer to Fatwa 81387.Finally, we advise both your friends to reconcile and close the door of the devil as he is keen on separating between friends and lovers, and the best one of them is the one who starts greeting the other with Salaam. Allaah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. We have already issued Fatwa 90806 clarifying that it is not permissible for a Muslim to make an oath declaring himself free from Islam, and whoever did so in order to oblige himself to do the thing on which he made the oath is still a Muslim; so please refer to the Fatwa. However, some scholars are of the view that there is no expiation for this kind of oath due to its seriousness and its being very forbidden, while some other scholars are of the opinion that a person should expiate for it, and it is better to act according to this view to be on the safe side. The expiation is not multiplied by the repetition of the breaking of the oath because the mentioned expression does not necessitate repetition unless you intended to multiply the expiation whenever you break your oath. In any case, you are obliged to avoid Zina (fornication or adultery) because it is absolutely forbidden, and you are even more obliged to avoid it due to this oath; for more benefit please refer to Fatwa 84289. Moreover, you should take the initiative to repent for the sin you committed; for more benefit on the conditions of repentance, please refer to Fataawa 86527 and 87903, and Fatwa 86970 on the punishment for Zina in this life. Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah, the Lord of the World; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Having a credit card and dealing with it, itself is surrounded by many prohibitions.1. Everyone who demands a credit card has to agree to the terms mentioned in the contract, i.e. that he is ready to pay interest, thus he freely approves of dealing with interest. Therefore, whenever one delays in any payment he pays a certain percentage as interest. Merely signing such a contract is forbidden, since this clearly indicates that he approves of this transaction.2. Very likely the one who has a such card is practically involved with interest whenever he delays a payment as happened to the questioner's brother.So, dealing with credit card is permissible only when it is free from the legal prohibitions. The terms of all credit applications should be carefully examined to avoid illegal contracts. Whoever committed a sin should repent toward Allah immediately. For more details about how to make repentance please read the Fatwa: 83145.Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, the Lord of the worlds. I testify that there is none worthy of worship except Allah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.The fasting of the days that one misses in Ramadan is obligatory, and therefore such fasting requires one to make the intention for it the night before the day of fasting. The Prophet, sallallaahu 'alayhi wa sallam, says, "If a person did not make the intention for fasting at night before the day he would be fasting, then his fasting would not count." [An-Nasa�i] Since you had made the intention for fasting the night before your fasting day, then the fasting should be valid. That you have forgetfully done things that invalidate fasting should have no effect on the validity of your fast. Excluding Maalik, the predominant view is that whoever forgetfully eats or drinks while fasting, his fasting remains valid. It does not matter how much you ate or drank as long as you did not deliberately intend to do any of these things that invalidate fasting (with the intention of braking your fast).An-Nawawi says: If a fasting person forgetfully eats, drinks, throws up, takes a medicine, has sexual intercourse, or does any of the other things that invalidate fasting, then his fasting shall remain valid, no matter how much he has done of these things. This is the opinion of the school, its founder, the majority the scholars of Iraq, and others.The prominent opinion of the Hanbali school is that if a fasting person forgetfully has sexual intercourse, then his fasting becomes invalid and he must make up for the day later, in addition to observing the expiation that is prescribed for this. The sound opinion, however, is view of the majority, which states that having sexual intercourse out of forgetfulness does not invalidate one�s fast.In Ar-RawdhAl-Murbi' and its commentary, Ibn Qasim says:If a fasting person has sexual intercourse during the daytime in Ramadan, even if forgetfully, ignorantly, or by being forced to do so, he is required to make up for the day of fasting later, in addition to observing the expiation that is prescribed in this regard. It does not matter whether or not he ejaculated. This is because the Prophet, sallallaahu 'alayhi wa sallam, did not provide such details. He has also been quoted maintaining that the fasting person in hand is required to neither make up for the day nor observe the expiation. This is the view of Abu Haneefah and Ash-Shafi'i. An-Nawawi says that this is the majority view of the Muslim scholars and the soundest of their opinions in this connection. This is because the Hadith categorically states that whoever forgetfully eats while fasting, his fasting should remain valid. Sexual intercourse should be treated the same in this regard. The Hadeeths that state otherwise pertain to the one who deliberately breaks his fast. During the lifetime of the Prophet, sallallaahu 'alayhi wa sallam, a fasting person had sexual intercourse with his wife. He came to the Prophet, sallallaahu 'alayhi wa sallam, and said, "O Prophet! I ruined myself." The Hadeeth obviously indicates that the man deliberately broke his fast since there should be no guilt on the part of the one who forgetfully breaks his fast.That being said, your fasting is valid, and you are not required to repeat the day. If you would like to fast a day in place of the day in question just for the sake of assurance, then that should be fine. There is no expiation on you either since the day you mentioned was not in Ramadan. Therefore, there is no expiation for breaking your fast, even if deliberately, outside Ramadan.  Ibn Rushd says, "The majority of the Muslim scholars agree that deliberately breaking a fast that one missed in Ramadan does not entail expiation because such fasting occurs outside Ramadan and, therefore, the event does not have the same sacredness as that of Ramadan." Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah and that Muhammad (saw) is His slave and Messenger.What you have done is forbidden and is not permissible. Therefore, you must repent to Allah from this sin and also repent from the sin that you have made an oath to abandon. However, you do not become a disbeliever by this because your intention is not Kufr (disbelief), but rather to abstain from sin by conditioning Kufr on committing it. So, repent to Allah from all your sins and perform as much good deeds as possible, and do not do such a thing again.Allah knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. Whoever swears to divorce his wife and conditions this upon doing a given matter, then it is not possible to withdraw or invalidate this oath, according to the view of the majority of the jurists ; rather according to them divorce takes place if one does what he conditioned the divorce on. However, some scholars are of the view that if one intends by his oath to prevent himself from doing something and not to divorce his wife, then divorce does not take place but he is obliged to expiate for breaking his oath. For more benefit in this regard, please refer to Fataawa 83063 and 83463.Since the issue is controversial, then it is more appropriate to take the matter to an Islamic court as it is more suitable for them to study divorce matters and the like, and because the ruling of the judge removes the disputes in matters of Ijtihaad (a juristic opinion on matters which are not specified in the Quran or the Sunnah). Finally, it should be noted that having intercourse with one's wife during menses is forbidden and a Muslim should refrain from this in all cases, and he should avoid using the words of divorce as a means to prevent himself from any act, because uttering the word divorce causes problems. For more benefit on the ruling of having a sexual intercourse with one's wife during menses, please refer to Fataawa 84471 and 85928. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger.First of all, we congratulate you on the blessings of Allaah on you as He enabled you to start performing the prayer regularly. We emphasize that you should perfom it in congregation as it is the most important pillar of the religion.Many Ahadeeth prove that abandoning prayers is an act that takes a person out of the fold of Islam, so you should be very careful in not neglecting it.As regards loans with Riba (interest and/or usury), then you are obliged to repent for dealing with it and you are only obliged to pay back the capital money without any interests if this is possible, but if you are  forced to do so, then you are not sinful provided you repent from dealing with Riba. Allaah Says (what means): {O you who have believed, fear Allaah and give up what remains [due to you] of interest, if you should be believers. And if you do not, then be informed of a war [against you] from Allaah and His Messenger. But if you repent, you may have your principal-[thus] you do no wrong, nor are you wronged.} [Quran 2:278-279]You should sincerely repent from all sins immediately, and regret what you had done and be determined not to to that again.Finally, we advise you to settle your loans as soon as possible before the snatch of death even if this requires that you give up some luxurious things.You should also supplicate with authentic supplications that are said at times of hardship and debts.For more benefit, please refer to Fataawa 173775 and 142905. Allaah Knows best.
(Source: islam_web)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.You must fulfill whatever you remember of those vows, because the Prophet (saw) said: "Whoever vows to obey Allah, let him obey Him." [Al-Bukhari]If you had vowed to perform a prayer, you must perform it, and if you had vowed to fast, you must fast, and likewise if you had vowed to give charity, you must give charity whether this vow is conditional or not.As for the vow of Lijaaj (a vow made in order to prevent oneself from something), then you have the choice between fulfilling it or paying an expiation for breaking it.You are not exempted from the fulfillment of the vow of obedience because of the passage of time. Rather, you must fulfill it in any case, unless you forgot the vow or were unable to fulfill it and this inability is not hoped that it will be removed.Regarding the oaths that you had forgotten, it is enough to expiate once for breaking a vow as this is what you are able to do, and Allah does not burden a soul beyond its capacity. You should try to estimate the number of these vows and expiate for a number that you think would most likely clear yourself of liability. According to the Hanbali School it is sufficient to expiate once for all the vows that you had forgotten or that you could not fulfill.For more benefit on breaking an oath and expiating for it, please refer to Fatawa 367117, 356647, 102811, 138168, 96130, 311782, 136842 and 252961.For more benefit on Lijaaj vow (a vow made in order to prevent oneself from something), please refer to Fatawa 374149 and 446746.Allah Knows best.
(Source: islam_web)

Answer:

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.Whoever vows to fast three days has to fulfil his vow and fast as the Prophet (saw) said: "Whoever vows to obey Allaah has to obey him." [Al-Bukhari] As regards vowing not to speak to people, then it should not take place and you are not obliged to fulfil it because not speaking to people is not an act of obedience. Ibn 'Abbaas narrated that while the Prophet (saw) was preaching there was a man whose name was Abu Israa'eel, who vowed to stand and not to sit, not to stay in the shade but be exposed to the sun, and to fast and not to speak. So the Prophet (saw) said: "Order him to talk, to shade himself, to sit and to continue his fast." [Al-Bukhari] So the Prophet (saw) ordered him to talk because not speaking is not an act of worship that is acceptable to make a vow about. Concerning whether or not one has to expiate for vowing not to speak, there are two opinions. The most correct opinion, however, is that there is no expiation, this is the view of Imaam Maalik because the Prophet (saw) did not order Abu Israa'eel to expiate for his vow. To conclude, this woman has to fulfil her vow in relation to fasting but does not have to do so in relation to her vow not to speak, and she does not have to expiate for it. Allaah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

There is a mistake in the quoting of the hadeeth in question. The hadeeth was narrated by al-Bukhaari (may Allaah have mercy on him) in his Saheeh, in Kitaab Fadaa�il al-Madeenah (the Book of the Virtues of Madeenah, 1879) and in Kitaab al-Fitan (The Book of Tribulations, 7125), from the hadeeth of Abu Bakrah (may Allaah be pleasaed with him), who narrated that the Prophet (peace and blessings of Allaah be upon him) said:

�The feeling of terror of the Dajaal will not enter Madeenah. At that time it will have seven gates, at each of which will be two angels.�

Ibn Hajar al-�Asqallaani (may Allaah have mercy on him) said in his footnote on this hadeeth, with regard to the phrase �At that time it will have seven gates�:

�Iyaad said: this supports the idea that what is meant here by gates is paths, as in the hadeeth of Abu Hurayrah. It was reported in al-Saheeh from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

On the pathways of Madeenah there are angels, and neither the plague nor the Dajjaal will enter it.

Al-Haafiz said in Al-Fath (4/96): �Al-Anqaab (pathways) is the plural of Naqab� Ibn Wahb said: what is meant by this is entrances, or it was said that it means gates. The original meaning of Naqab was a path between two mountains. It was said that al-anqaab were the routes which people followed, as in the aayah (interpretation of the meaning):

�� they ran for a refuge (naqqabu) in the land� [Qaaf 50:36]

This is all that al-Haafiz said in his commentary on the gates. There is still room for ijtihaad on this issue, and it could mean for example:

1. That Madeenah will have gates in the future when the Dajjaal comes, even though it does not have gates at the present time.

2. That what is meant by gates is the main entrances to the city, even if they do not take the form of gates.

3. That the angels who are appointed to guard it are covering seven points, at each of which there are two angels, and the points were described as gates � which is acceptable in Arabic.

And Allaah knows best.

(Source: IslamQA)

Answer: Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Sheikh al-Islam Ibn Taymiay was once asked about whether Imams al-Bukhari, Muslim, Abu Dawood, al-Tirmizi, al-Nasiae, Ibn Majah, Abu Dawood, al-Tayalisi, al-Darumi, al-Bazzar, al-Dara Qutni, al-Baihaqi, Ibn Khuzaimah, and Abu Ya'la al-Musili were Mujtahid (scholar who has reached a level of knowledge whereby he can choose the opinion which he thinks is more appropriate and more supported by evidence from al-Qur'an and Sunnah hence not following a given Mazhab) or were they Muqallid (who follows a given Mazhab)?He answered: Praise be to Allah, the Lord of the Worlds. As for al-Bukhari and Abu Dawood , they both are Mujtahid and great Imams in Fiqh.As for Imams Muslim, al-Tirmizi, al-Nasaie, Ibn Majah, Abu Y'ala, al-Bazzar and others, they used to follow the method of Ahl-al-Hadith (adherent to Hadith). They were neither Muqallid (followers of a certain Imam) nor reached the level of Mujtahid at all. In fact, most of time they used to get inclined to the sayings of the Imams of Hadith such as Imams al-Shafie, Ahmad, Ishaq, Abu Uabaid and the like. Some of these scholars even specialized in the Mazhab of an Imam such as Imam Abu Dawood who has the specialization in the knowledge of Imam Ahmad. The above-mentioned Imams were inclined to the Fiqh of Ahl-al-Hijaz (area that contains Makkah, al-Madinah and their surroundings) more than the Fiqh of Ahl al- Iraq like Imam Abu Hanifah and al-Thawri .As for Abu Dawood al-Tayalisi, he was a senior Imam. He was contemporary to Yahya bin Saeed al Qattan, Yazeed bin Haroon al-Wasity, Abdullah bin Dawood, Wakee bin al-Jarrah, Abdullah bin Idrees, Mu'adah bin Mu'adh, Hafs bin Ghyath, Abdur Rahman bin Mahdi and the others who were in the period of Imam Ahmad 's teachers.However, all the Imams used to highly respect the Sunnah of the Prophet (Sallallahu Alaihi wa Sallam) though some of them like Wakee and Yahya bin Saeed were inclined to the Fiqh of Ahl al-Iraq, i.e. Abu Hanifa and al-Thawri . Some of them like Abdul Rahman bin Mahdi and others were inclined to the Fiqh of Ahl al-Madinah i.e. Imam Malik and the like. Imam al-Baihaqi was the follower of the Fiqh of al-Shahfie. Imam al-Daraqutni also was inclined to the Fiqh of al-Shafi'e but his Ijtihad was stronger than the Ijtihad of Imam al-Baihaqi though al-Baihaqi also was a Mujtahid. Imam al-Daruqutni was more versed in knowledge and Fiqh than Imam al-Baihaqi .Allah knows best.
(Source: islam_web)

Answer: Dear Br. A. As-salaamu alaykum. When madhy comes out of the body, you have to wash the private part (penis) and any area that the madhy touches. Therefore, if the madhy touched some area of your clothes, the minimum requirement is to rinse out the area because madhy is not tahir (or pure). If you want to wash the whole thing, you may do so but it is not necessary. Afterwards, you can perform ablution to get ready for prayers. As to your second question, the rule is that regardless if it is madhy, or wadiy, or leftover sperm (without ejaculation), no shower is necessary if you already took a shower after ejaculation. This means that if you had an ejaculation, then took a shower, and then noticed some drops leaking out, it is sufficient to wash your private parts because you already tool a shower for the maniy (sperm) after the ejaculation. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Br. Khatri: Assalamu Alaikum.. I am sorry, I have no information on the issue that you have reported, please let us know when you find out any details. Thank you, Assalamu Alaikum.
(Source: IslamiCity)

Answer:

Praise be to Allah.

There is nothing wrong with keeping Islamic magazines that contain pictures, because a person keeps them for the useful information in them, not for the pictures. As for magazines which are published and bought and kept for the sake of the pictures in them, these are haraam and it is not permissible to keep them, because the angels do not enter a house in which there are pictures.

Liqa� al-Baab al-Maftooh, 52/52.

If the magazine is useful and you want to keep it, then blot out whatever pictures are on the cover. And Allaah knows best.

(Source: IslamQA)

Answer: Dear Br. M. As-salaamu alaykum. There are some colored magazines such as The Minaret, Islamic Horizon, The Friday Report, Jumu�a. Please check the titles of other ones in Islamicity�s newsroom under the Magazines heading. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.In such a case, you should perform the Maghrib prayer with the intention of offering it at its time and not of making up for missed prayers as Qadhaa' is performed after the end of a prayer's due time. The time of the Maghrib prayer in this case was not over yet, as it is extended from the Maghrib Athaan until dawn (i.e. Fajr time) for a traveler who intended to perform it in a deferred combination of prayers.Allaah Knows best.
(Source: islam_web)

Answer: Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. Dear sister, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way. As regards your question, we'd like to state first that black magic is an undeniable fact, yet this does not mean when we face any problem we think that it should necessarily be a black magic.In most cases, these are mere Satanic whispers which Satan make use of to spoil people's life and harms their commitment to religion. To get rid of such Satanic whispers a Muslim should be keen to read the authentic supplications particularly ayat al-Kursi and surat al-Ikhlas, al-Falaq and an-Nas. Generally speaking, it should be demonstrated that black magic is one of the well-established facts, and it is mentioned in the Qur'an and the Sunnah. As for the Islamic legal status on practicing black magic, it is forbidden, and this makes one's prayer unaccepted for forty days, and believing in what magician or sorcerer says renders one a disbeliever. The Prophet (peace and blessings be upon him) said, "Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist)." (Reported by at-Tabarani) `Abdullah ibn Mas`ud reported, "Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad." (Reported by al-Bazzar and Abu Ya`la) Magic can be dispelled through magicians themselves or sorcerers or through applying their methods. However, it is forbidden to go to a magician or a soothsayer or the like to dispel the magic as stated in the hadiths of the Prophet. Magic can also be dispelled by the power of the Glorious Qur'an, which was sent down as a cure and mercy for believers; doing so is highly commendable. This is based on what is known in the Sunnah that angel Gabriel used the Qur'an (Al-Mu`awwidhatayn, or the Two Protective Surahs, i.e. al-Falaq and an-Nas) in dispelling the evil charm done to the Prophet (peace and blessings be upon him) by the Jews. Moreover, surat al-Baqarah is known to have the power of driving away evil spirits and dispelling magic. Regarding Black magic and how to dispel it, the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council, states: "The Qur'an talks about black magic in surat al-Baqarah: "And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this." (Al-Baqarah: 102 )? Another reference from the Qur'an is surat al-Falaq: "Say: I seek refuge in the Lord of the dawn. From the evil of what He has created. And from the evil of the utterly dark night when it comes. And from the evil of those who blow on knots. And from the evil of the envious when he envies." (al-Falaq: 1-5) There is another verse that is relevant to this issue from surat al-Baqarah: "Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it." (al-Baqarah: 275) These verses are very clear in reference to the power Allah made through these jinn in magic or possession. When you say, a`udhu billahi mina ash-shaytani ar-rajim (I seek refuge and protection in Allah from Satan, the accursed), then certainly Allah accepts protecting you and giving you refuge against any evildoer. Reading the Qur'an and making dhikr will be helpful to overcome any shaytan's plan. Allah says, "Verily, the plan of a shaytan is weak." I advise you both to seek the help from Allah through practicing full Islam and avoiding any sinful arena or action." Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, adds: "The word "magic" is mentioned in the Qur'an 60 times. The verse 102 of surat al-Baqarah has the following implications: 1- Magic has been known as a well-established fact regardless of it changing the forms of things. 2- Magic involves things that may be beneficial or harmful, as Allah says: "learned from these two, magic by which they might cause a separation between a man and his wife." 3- Magic cannot have any effect save by the Will of Almighty Allah, as Allah says: ".and they cannot hurt with it any one except with Allah's permission." 4- Adhering to magic renders one a disbeliever, as Allah says: ".but the Shaitans disbelieved, they taught men sorcery." The views of Muslim scholars carry culminate in the following: 1-Attributing the effect of the magic to anything other than Allah renders one a disbeliever. 2-Practicing magic or sorcery for the sake of harming people is totally forbidden. Based on this, it is a form of disbelief to torture people with a magic spell or subject them to the evil of jinn." In brief, the first and foremost requirement as regards dispelling black magic is to believe firmly that no one, however great his powers may be, can benefit or harm one except if Allah wills it. Then every Muslim should empower his/herself through practicing Islam, reading the Qur'an and consistency in dhikr and du'a. In particular, one may do the following: 1) perform prayers regularly; 2) recite morning and evening supplications; 3) start everything in Allah's Name and seek Allah's Protection and Refuge before taking a bath; 4) recite or listen to the recitation of surat al-Baqarah daily for some days (a week for instance); and 5) put his/her trust in Allah, invoke Him always and keep away from sins. I give below a number of selections of verses of the Qur'an and du`a' which you can recite on a regular basis: 1) Al-Fatihah 2) Last three chapters of the Qur'an (i.e., Surahs 112, 113, 114) 3) Ayat al-Kursi (i.e., Al-Baqarah: 255) Besides the above, repeat the following du`a's on a regular basis both in the morning and evening three times or more: 1) Bismillahi alladhi la yadurru ma`a ismihi shay'un fi al-ardi wa la fi as-sama'i wa huwa as-sami`u al-`alim (In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing). 2) Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim (Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty throne). 3) Allaahumma ini a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun (O Allah, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me). 4) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru (I seek refuge in Allah's glory and power from the affliction and pain I experience and suffer from). It is important to remember that du`a' and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah's power and sovereignty." See the following hadith: Narrated By 'Aisha: Whenever Allah's Apostle became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An-Nas) and then BLOW his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Al-Bukhari,Vol 6, Book 61. Virtues Of The Qur'an.Hadith 535) It is better to recite all the surahs and then blow the breath over the body. Al-Bara' Ibn `Aazib, may Allah be pleased with him, narrates: The Prophet said to me, "Whenever you go to bed, perform ablution like the one you perform for the prayer, lie on your right side and say, "Allahumma aslamtu wajhi ilaika, wa fawadtu 'Amri ilaika, wa alja'tu Zahri ilaika raghbatan wa rahbatan ilaika. La Malja'a wa la manja minka illa ilaika. Allahumma amantu bikitabika-l-ladhi anzalta wa bina-biyika-l ladhi arsalta" (O Allah! I surrender to You and entrust all my affairs to You and depend upon You, fearing You, and reposing my hope in You. There is no fleeing from You, and there is no protection and safety except with You, O Allah! I believe in Your Book (the Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent). Then if you die on that very night, you will die as believer (in the religion of Islam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet and when I reached "Allahumma amantu bikitabika-l-ladhi anzalta (O Allah I believe in Your Book which You have revealed)." I said, "Wa-rasulika (and your Messenger)." The Prophet said, "No, say: 'Wanabiyika-l-ladhi arsalta (Your Prophet whom You have sent), instead." Also on this issue, Abu Hurayrah was quoted as saying: �The Messenger of Allah, peace and blessings be upon him, used to tell us that when any one of us wanted to sleep, he should lie on his right side, then say 'Allahumma Rabb al-samaawaati wa Rabb al-ard wa Rabb al-'Arsh il-'Azeem, Rabbana wa Rabba kulli shay'in, faaliq al-habb wa'l-nawa wa munazzil al-Tawraata wa'l-Injeela wa'l-Furqaan, a'oodhu bika min sharri kulli shay'in anta aakhidhun bi naasiyatihi. Allahumma anta al-awwal fa laysa qablaka shay'un, wa anta al-aakhir fa laysa ba'daka shay'un. Wa anta az-Zaahir fa laysa fawqaka shay'un wa anta al-baatin fa laysa doonaka shay'un. Iqdi 'annaa al-dayna wa aghninaa min al-faqr (O Allah, Lord of the heavens and the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawraat (Torah), the Injeel (Gospel) and the Furqaan (Qur'an), I seek refuge in You from the evil of all things that You will seize by the forelock [i.e., have full control over them]. O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (az-Zaahir) and there is nothing above You; You are the Hidden (al-Baatin) and there is nothing beyond You. Settle our debt and spare us from poverty).'� (Narrated by Muslim, 2713). Abu Hurayrah (may Allah be pleased with him) was also quoted as saying: �Abu Bakr said: 'O Messenger of Allah, teach me something that I can say in the morning and in the evening.' He said: �Say, 'Allahumma 'Aalim al-ghaybi wa'l-shahaadah, Faatir al-samawaati wa'l-ard, Rabba kulli shay'in wa maleekahu, ashhadu an laa ilaaha illa anta. A'oodhi bika min sharri nafsi wa min sharr il-shaytaan wa sharakihi (O Allah, Knower of the seen and the Unseen, Creator of the heavens and the earth, Lord and Sovereign of all things, I bear witness that there is no god except You. I seek refuge in You from the evil of my own self and from the evil and traps of Satan).' Say this in the morning and in the evening, and when you go to bed.'� (Narrated by al-Tirmidhi, 3392; Abu Dawood, 5067). Wassalam and Allah Almighty knows best.
(Source: Islamicity)

Answer: 1919 Dear Br. N. As-salaamu alaykum. May Allah make your situation better. You should always seek refuge with Allah from Satan and any envy people may have towards you. But you should not get obsessed about it. What you are going through is difficult but is experience by many other families. You should do your best to seek medical advice to have children, and should try to help out your parents and in-laws. But if no success is reached, then consider this difficult time as a test from Allah to make you more patient and test your faith in Him. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Bismillahir-RaHmanir-RaHeem. I give below a number of selections of verses of the Qur'an and du`a' which you can recite or do ruqyah on a regular basis: 1) Al-Fatihah 2) Last three chapters of the Qur'an (i.e., Surahs 112, 113, 114) 3) Ayat al-Kursi (i.e., Al-Baqarah: 255) 4) Last two verse of Al-Baqarah Besides the above, repeat the following du`a's on a regular basis both in the morning and evening three times or more: 1) Bismillahi alladhi la yadurru ma`a ismihi shay'un fi al-ardi wa la fi as-sama'i wa huwa as-sami`u al-`alim (In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing). 2) Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim (Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty throne). 3) Rabbi a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun (O my Lord, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me). 4) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru (I seek refuge in Allah's glory and power from the affliction and pain I experience and suffer from). It is important to remember that du`a' and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah's power and sovereignty." See the following hadith: Narrated By 'Aisha: Whenever Allah's Apostle became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An-Nas) and then BLOW his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Al-Bukhari,Vol 6, Book 61. Virtues Of The Qur'an.Hadith 535) It is better to recite all the surahs and then blow the breath over the body. Allah swt says: "2:102 ...But they could not thus harm anyone except by Allah's permission. " We should ponder on the following verses from Holy Quran and keep our faith strong in ALLAH. "6:17 "If Allah touch thee with affliction, none can remove it but He; if He touch thee with happiness, He hath power over all things. " "10:107 If Allah do touch thee with hurt, there is none can remove it but He: if He do design some benefit for thee, there is none can keep back His favour: He causeth it to reach whomsoever of His servants He pleaseth. And He is the Oft-Forgiving, Most Merciful. " Allah (swt) says: "O you who believe! Seek help with Sabr and Salah."(Al-Baqarah) Hence for any necessity we should pray two raka`ah and ask Allah Almighty to help in that particular task. Ahmad has on sound authority reported from Abu Darda that the Prophet Sallallahu Alehi wasallam said: "He who makes wudu, and does it properly, then prays two rak'at, Allah will grant him whatever he may pray for, sooner or later. {And when My servants ask you [Muhammad] concerning me, then (answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me}, [Soorah al-Baqarah, Aayah 186). Another verse states: {And your Lord said, 'Invoke Me, I will respond to your (invocation)}, [Soorah Ghaafir, Aayah 60]. Allaah has stated that the response to the invocation comes after the person responds to Allaah and believes in Him. I do not see anything stronger than turning to Allaah, supplicating to Him humbling oneself to Him and waiting for the solution. It has been confirmed that the Prophet (sal-Allaahu `alayhe wa sallam) said: Recite the following Duaa: "Rabbana aatina fid-duniya hasanatan wa fil aakhirati hasanatan, waqina azaabannnar." ("Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire.")(Quran 2:201) We'd cite the following statement on "Faith and Trust in Allah" by Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America: "Allah says in the Qur'an, "Whatever is in the heavens and on earth, declare the praises and glory of Allah. He is the Exalted in Might, the Wise. To Him belongs the dominion of the heavens and the earth. He gives Life and Death and He has Power over all things. He is the First and the Last, the Evident and the Hidden and He has full knowledge of all things. He created the heavens and the earth in six Days, then He established Himself on the Throne (of authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wherever you may be. And Allah sees well all that ye do. To Him belongs the dominion of the heavens and the earth, and all affairs are referred back to Allah. He merges Night into Day, and He merges Day into Night; and He has full knowledge of the secrets of (all) hearts." (Al-Hadid: 1-6) We must have strong and deep faith and trust in Allah. Allah knows everything and He is with us wherever we are. He has power and might. He is Wise and Merciful. We should trust in Allah in all situations, whether happy or sad, whether successful or confronted with difficulties and problems. "If Allah touches you with affliction, none can remove it but He; if He touches you with happiness, He hath power over all things. He is the Omnipotent over His servants; and He is the Wise, Acquainted with all things." (Al-An`am: 17-18) Ibn `Abbas (may Allah be pleased with them both) reported: I was (once) behind the Messenger of Allah (peace and blessings be upon him) when he said to me: "O son, I will teach you few words: Remember Allah, and He will protect you. Remember Allah, and you will find Him close to you. When you have to ask for something, ask of Allah. When you seek help, seek Allah's help. Believe firmly that if all the creation desires to benefit you in anything, they can never benefit you, but that which Allah has decreed for you. If they all unite to harm you, they will not be able to harm you in anything, but that which Allah has decreed for you." (At-Tirmidhi, hadith no. 2440) May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best. Reference: IslamiCity
(Source: IslamiCity)

Answer: As-Salamu `alaykum wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. We commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. Magic can also be dispelled by the power of the Glorious Qur'an, which was sent down as a cure and mercy for believers; doing so is highly commendable. This is based on what is known in the Sunnah that angel Gabriel used the Qur'an (Al-Mu`awwidhatayn, or the Two Protective Surahs, i.e. al-Falaq and an-Nas) in dispelling the evil charm done to the Prophet (peace and blessings be upon him) by the Jews. Moreover, surat al-Baqarah is known to have the power of driving away evil spirits and dispelling magic. Narrated By 'Aisha: Whenever Allah's Apostle became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An-Nas) and then BLOW his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Al-Bukhari,Vol 6, Book 61. Virtues Of The Qur'an.Hadith 535) If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.
(Source: IslamiCity)

Answer: As-Salamu `alaykum wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. We commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. In most cases, these are mere Satanic whispers which Satan make use of to spoil people's life and harms their commitment to religion. To get rid of such Satanic whispers a Muslim should be keen to read the authentic supplications particularly ayat al-Kursi and surat al-Ikhlas, al-Falaq and an-Nas The Prophet (peace and blessings be upon him) said, "Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist)." (Reported by at-Tabarani) `Abdullah ibn Mas`ud reported, "Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad." (Reported by al-Bazzar and Abu Ya`la) Magic can also be dispelled by the power of the Glorious Qur'an, which was sent down as a cure and mercy for believers; doing so is highly commendable. This is based on what is known in the Sunnah that angel Gabriel used the Qur'an (Al-Mu`awwidhatayn, or the Two Protective Surahs, i.e. al-Falaq and an-Nas) in dispelling the evil charm done to the Prophet (peace and blessings be upon him) by the Jews. Moreover, surat al-Baqarah is known to have the power of driving away evil spirits and dispelling magic. I give below a number of selections of verses of the Qur'an and du`a' which you can recite on a regular basis: 1) Al-Fatihah 2) Last three chapters of the Qur'an (i.e., Surahs 112, 113, 114) 3) Ayat al-Kursi (i.e., Al-Baqarah: 255) Besides the above, repeat the following du`a's on a regular basis both in the morning and evening three times or more: 1) Bismillahi alladhi la yadurru ma`a ismihi shay'un fi al-ardi wa la fi as-sama'i wa huwa as-sami`u al-`alim (In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing). 2) Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim (Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty throne). 3) Rabbi a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun (O my Lord, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me). 4) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru (I seek refuge in Allah's glory and power from the affliction and pain I experience and suffer from). It is important to remember that du`a' and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah's power and sovereignty." See the following hadith: Narrated By 'Aisha: Whenever Allah's Apostle became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An-Nas) and then BLOW his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Al-Bukhari,Vol 6, Book 61. Virtues Of The Qur'an.Hadith 535) It is better to recite all the surahs and then blow the breath over the body. Al-Bara' Ibn `Aazib, may Allah be pleased with him, narrates: The Prophet said to me, "Whenever you go to bed, perform ablution like the one you perform for the prayer, lie on your right side and say, "Allahumma aslamtu wajhi ilaika, wa fawadtu 'Amri ilaika, wa alja'tu Zahri ilaika raghbatan wa rahbatan ilaika. La Malja'a wa la manja minka illa ilaika. Allahumma amantu bikitabika-l-ladhi anzalta wa bina-biyika-l ladhi arsalta" (O Allah! I surrender to You and entrust all my affairs to You and depend upon You, fearing You, and reposing my hope in You. There is no fleeing from You, and there is no protection and safety except with You, O Allah! I believe in Your Book (the Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent). Then if you die on that very night, you will die as believer (in the religion of Islam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet and when I reached "Allahumma amantu bikitabika-l-ladhi anzalta (O Allah I believe in Your Book which You have revealed)." I said, "Wa-rasulika (and your Messenger)." The Prophet said, "No, say: 'Wanabiyika-l-ladhi arsalta (Your Prophet whom You have sent), instead." Also on this issue, Abu Hurayrah was quoted as saying: "The Messenger of Allah, peace and blessings be upon him, used to tell us that when any one of us wanted to sleep, he should lie on his right side, then say 'Allahumma Rabb al-samaawaati wa Rabb al-ard wa Rabb al-'Arsh il-'Azeem, Rabbana wa Rabba kulli shay'in, faaliq al-habb wa'l-nawa wa munazzil al-Tawraata wa'l-Injeela wa'l-Furqaan, a'oodhu bika min sharri kulli shay'in anta aakhidhun bi naasiyatihi. Allahumma anta al-awwal fa laysa qablaka shay'un, wa anta al-aakhir fa laysa ba'daka shay'un. Wa anta az-Zaahir fa laysa fawqaka shay'un wa anta al-baatin fa laysa doonaka shay'un. Iqdi 'annaa al-dayna wa aghninaa min al-faqr (O Allah, Lord of the heavens and the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawraat (Torah), the Injeel (Gospel) and the Furqaan (Qur'an), I seek refuge in You from the evil of all things that You will seize by the forelock [i.e., have full control over them]. O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (az-Zaahir) and there is nothing above You; You are the Hidden (al-Baatin) and there is nothing beyond You. Settle our debt and spare us from poverty).'" (Narrated by Muslim, 2713). Abu Hurayrah (may Allah be pleased with him) was also quoted as saying: "Abu Bakr said: 'O Messenger of Allah, teach me something that I can say in the morning and in the evening.' He said: "Say, 'Allahumma 'Aalim al-ghaybi wa'l-shahaadah, Faatir al-samawaati wa'l-ard, Rabba kulli shay'in wa maleekahu, ashhadu an laa ilaaha illa anta. A'oodhi bika min sharri nafsi wa min sharr il-shaytaan wa sharakihi (O Allah, Knower of the seen and the Unseen, Creator of the heavens and the earth, Lord and Sovereign of all things, I bear witness that there is no god except You. I seek refuge in You from the evil of my own self and from the evil and traps of Satan).' Say this in the morning and in the evening, and when you go to bed.'" (Narrated by al-Tirmidhi, 3392; Abu Dawood, 5067). If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.
(Source: IslamiCity)

Answer: As-Salamu `alaykum wa Rahmatullahi wa Barakatuh. In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger. We commend your keenness on getting your self well-acquainted with Islam and its teachings, and we implore Allah Almighty to help us serve His cause and render our work for His Sake. As regards your question, we'd like to state first that black magic is an undeniable fact, yet this does not mean when we face any problem we think that it should necessarily be a black magic.In most cases, these are mere Satanic whispers which Satan make use of to spoil people's life and harms their commitment to religion. To get rid of such Satanic whispers a Muslim should be keen to read the authentic supplications particularly ayat al-Kursi and surat al-Ikhlas, al-Falaq and an-Nas. Generally speaking, it should be demonstrated that black magic is one of the well-established facts, and it is mentioned in the Qur'an and the Sunnah. As for the Islamic legal status on practicing black magic, it is forbidden, and this makes one's prayer unaccepted for forty days, and believing in what magician or sorcerer says renders one a disbeliever. The Prophet (peace and blessings be upon him) said, "Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist)." (Reported by at-Tabarani) `Abdullah ibn Mas`ud reported, "Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad." (Reported by al-Bazzar and Abu Ya`la) Magic can be dispelled through magicians themselves or sorcerers or through applying their methods. However, it is forbidden to go to a magician or a soothsayer or the like to dispel the magic as stated in the hadiths of the Prophet. Magic can also be dispelled by the power of the Glorious Qur'an, which was sent down as a cure and mercy for believers; doing so is highly commendable. This is based on what is known in the Sunnah that angel Gabriel used the Qur'an (Al-Mu`awwidhatayn, or the Two Protective Surahs, i.e. al-Falaq and an-Nas) in dispelling the evil charm done to the Prophet (peace and blessings be upon him) by the Jews. Moreover, surat al-Baqarah is known to have the power of driving away evil spirits and dispelling magic. Regarding Black magic and how to dispel it, the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council, states: "The Qur'an talks about black magic in surat al-Baqarah: "And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this." (Al-Baqarah: 102 )? Another reference from the Qur'an is surat al-Falaq: "Say: I seek refuge in the Lord of the dawn. From the evil of what He has created. And from the evil of the utterly dark night when it comes. And from the evil of those who blow on knots. And from the evil of the envious when he envies." (al-Falaq: 1-5) There is another verse that is relevant to this issue from surat al-Baqarah: "Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it." (al-Baqarah: 275) These verses are very clear in reference to the power Allah made through these jinn in magic or possession. When you say, a`udhu billahi mina ash-shaytani ar-rajim (I seek refuge and protection in Allah from Satan, the accursed), then certainly Allah accepts protecting you and giving you refuge against any evildoer. Reading the Qur'an and making dhikr will be helpful to overcome any shaytan's plan. Allah says, "Verily, the plan of a shaytan is weak." I advise you both to seek the help from Allah through practicing full Islam and avoiding any sinful arena or action." Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, adds: "The word "magic" is mentioned in the Qur'an 60 times. The verse 102 of surat al-Baqarah has the following implications: 1- Magic has been known as a well-established fact regardless of it changing the forms of things. 2- Magic involves things that may be beneficial or harmful, as Allah says: "learned from these two, magic by which they might cause a separation between a man and his wife." 3- Magic cannot have any effect save by the Will of Almighty Allah, as Allah says: ".and they cannot hurt with it any one except with Allah's permission." 4- Adhering to magic renders one a disbeliever, as Allah says: ".but the Shaitans disbelieved, they taught men sorcery." The views of Muslim scholars carry culminate in the following: 1-Attributing the effect of the magic to anything other than Allah renders one a disbeliever. 2-Practicing magic or sorcery for the sake of harming people is totally forbidden. Based on this, it is a form of disbelief to torture people with a magic spell or subject them to the evil of jinn." In brief, the first and foremost requirement as regards dispelling black magic is to believe firmly that no one, however great his powers may be, can benefit or harm one except if Allah wills it. Then every Muslim should empower his/herself through practicing Islam, reading the Qur'an and consistency in dhikr and du'a. In particular, one may do the following: 1) perform prayers regularly; 2) recite morning and evening supplications; 3) start everything in Allah's Name and seek Allah's Protection and Refuge before taking a bath; 4) recite or listen to the recitation of surat al-Baqarah daily for some days (a week for instance); and 5) put his/her trust in Allah, invoke Him always and keep away from sins. I give below a number of selections of verses of the Qur'an and du`a' which you can recite on a regular basis: 1) Al-Fatihah 2) Last three chapters of the Qur'an (i.e., Surahs 112, 113, 114) 3) Ayat al-Kursi (i.e., Al-Baqarah: 255) Besides the above, repeat the following du`a's on a regular basis both in the morning and evening three times or more: 1) Bismillahi alladhi la yadurru ma`a ismihi shay'un fi al-ardi wa la fi as-sama'i wa huwa as-sami`u al-`alim (In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing). 2) Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim (Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty throne). 3) Rabbi a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun (O my Lord, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me). 4) A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru (I seek refuge in Allah's glory and power from the affliction and pain I experience and suffer from). It is important to remember that du`a' and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah's power and sovereignty." See the following hadith: Narrated By 'Aisha: Whenever Allah's Apostle became sick, he would recite Mu'awwidhat (Surat Al-Falaq and Surat An-Nas) and then BLOW his breath over his body. When he became seriously ill, I used to recite (these two Suras) and rub his hands over his body hoping for its blessings. (Al-Bukhari,Vol 6, Book 61. Virtues Of The Qur'an.Hadith 535) It is better to recite all the surahs and then blow the breath over the body. Al-Bara' Ibn `Aazib, may Allah be pleased with him, narrates: The Prophet said to me, "Whenever you go to bed, perform ablution like the one you perform for the prayer, lie on your right side and say, "Allahumma aslamtu wajhi ilaika, wa fawadtu 'Amri ilaika, wa alja'tu Zahri ilaika raghbatan wa rahbatan ilaika. La Malja'a wa la manja minka illa ilaika. Allahumma amantu bikitabika-l-ladhi anzalta wa bina-biyika-l ladhi arsalta" (O Allah! I surrender to You and entrust all my affairs to You and depend upon You, fearing You, and reposing my hope in You. There is no fleeing from You, and there is no protection and safety except with You, O Allah! I believe in Your Book (the Qur'an) which You have revealed and in Your Prophet (Muhammad) whom You have sent). Then if you die on that very night, you will die as believer (in the religion of Islam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet and when I reached "Allahumma amantu bikitabika-l-ladhi anzalta (O Allah I believe in Your Book which You have revealed)." I said, "Wa-rasulika (and your Messenger)." The Prophet said, "No, say: 'Wanabiyika-l-ladhi arsalta (Your Prophet whom You have sent), instead." Also on this issue, Abu Hurayrah was quoted as saying: "The Messenger of Allah, peace and blessings be upon him, used to tell us that when any one of us wanted to sleep, he should lie on his right side, then say 'Allahumma Rabb al-samaawaati wa Rabb al-ard wa Rabb al-'Arsh il-'Azeem, Rabbana wa Rabba kulli shay'in, faaliq al-habb wa'l-nawa wa munazzil al-Tawraata wa'l-Injeela wa'l-Furqaan, a'oodhu bika min sharri kulli shay'in anta aakhidhun bi naasiyatihi. Allahumma anta al-awwal fa laysa qablaka shay'un, wa anta al-aakhir fa laysa ba'daka shay'un. Wa anta az-Zaahir fa laysa fawqaka shay'un wa anta al-baatin fa laysa doonaka shay'un. Iqdi 'annaa al-dayna wa aghninaa min al-faqr (O Allah, Lord of the heavens and the earth, and Lord of the Mighty Throne, our Lord and Lord of all things, Splitter of the seed and the date stone, Revealer of the Tawraat (Torah), the Injeel (Gospel) and the Furqaan (Qur'an), I seek refuge in You from the evil of all things that You will seize by the forelock [i.e., have full control over them]. O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (az-Zaahir) and there is nothing above You; You are the Hidden (al-Baatin) and there is nothing beyond You. Settle our debt and spare us from poverty).'" (Narrated by Muslim, 2713). Abu Hurayrah (may Allah be pleased with him) was also quoted as saying: "Abu Bakr said: 'O Messenger of Allah, teach me something that I can say in the morning and in the evening.' He said: "Say, 'Allahumma 'Aalim al-ghaybi wa'l-shahaadah, Faatir al-samawaati wa'l-ard, Rabba kulli shay'in wa maleekahu, ashhadu an laa ilaaha illa anta. A'oodhi bika min sharri nafsi wa min sharr il-shaytaan wa sharakihi (O Allah, Knower of the seen and the Unseen, Creator of the heavens and the earth, Lord and Sovereign of all things, I bear witness that there is no god except You. I seek refuge in You from the evil of my own self and from the evil and traps of Satan).' Say this in the morning and in the evening, and when you go to bed.'" (Narrated by al-Tirmidhi, 3392; Abu Dawood, 5067). Wassalam and Allah Almighty knows best. If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best.
(Source: IslamiCity)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.

To know how to protect yourself from magic, please refer to Fataawa 81559, 81643 and 81667.

Amulets are what people hang (beads, bows…) on their children's bodies (neck, forearm…) to protect them from the evil eye. It is forbidden to hang such amulets as this is an imitation of the unbelievers who lived before the revelation of Islam. If the person believes that such things can bring any benefits without The Will of Allah, then this is a major form of polytheism. If he just believes that it can be a cause of safety, then this is a minor form of polytheism because he puts the cause in something that cannot be a cause in itself.

The evidence that amulets are from polytheism is this: The Prophet (saw) said: “Incantations, amulets and At-Tiwaalah (bewitchment in order to make a person fall in love with another) are polytheism.” [Abu Daawood, Ahmad; Shaykh Al-Albaani: Sound]

What is meant by incantations are incantations that include polytheistic beliefs. But if the amulets are from the Quran or from sound remembrances and supplications, the scholars are not agreed on their ruling. Some believe that they are lawful. But the most preponderant opinion is that they are forbidden as reported from Ibn Mas’ood and Ibn ‘Abbaas and others for the following reasons:

1. The prohibition against amulets is general.

2. A precautionary measure as carrying amulets with Quran might lead to carrying amulets with other things.

3. Usually those who carry such amulets carry them in all circumstances even when they enter the toilet and the Quran should not be carried in such impure places.

For more benefit on the ruling on wearing amulets, please refer to Fataawa 262186, 92114, 91549, 85125, 84878 and 27047.

Allah knows best.
(Source: islam_web)

Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. Practicing magic is forbidden. It is one of the seven fatal grave major sins and goes against sound faith.This question has three probabilities:First, the questioner is asking about whether the bewitched person can perform prayers and read Quran or not, or about whether the acts of worship are obligatory for the bewitched person or not, or about whether these acts will be valid and effective or not.Answering the first probability, we say that there are many types and levels of magic. Some of these types can lead the person to the extent of losing his mind or to physical weakness. This can make him unable to perform prayers, read Quran, or do any act of worship. Unlike some other kinds which do not prevent him from doing the acts of worship.As for the obligation of these acts of worship for the bewitched, we say that if he has a sound mind, then prayer and similar acts of worship will be obligatory for him. As for reading Quran, it will not be obligatory for him except what is necessary for the validity of the prayer such as Al-Faatihah.However, if he lost his mental abilities, then he would be like the insane person i.e. he would not be held accountable for his deeds. The Prophet, sallallaahu 'alayhi wa sallam, said: "Three kinds of people will not be held accountable: The sleeping person until he wakes up, the insane person until he comes to his senses and the minor until he grows up." [Ahmad, Abu Daawood, An-Nassa�i, At-Tirmithi and Ibn Maajah]As for the validity of his prayers and reciting the Quran, we say that they are valid. Rather, performing prayers is obligatory for him as long as he has a sound mind.Allaah Knows best.
(Source: islam_web)