Answer:

Praise be to Allah.

It is not permissible for the raaqi to touch any part of a woman�s body when he is doing ruqyah for her, because of the fitnah (temptation) involved in that. He should recite over her without touching.

 There is a difference between what the raaqi does and what a doctor does, because the doctor may not be able to treat a patient without touching the site of the problem that he is treating. This is unlike the raaqi whose work � reciting Qur�aan then blowing on the person � does not depend on touching. And Allaah knows best.

 [Translator�s note: Raaqi means one who does ruqyah i.e., reciting Qur�aan and du�aa�s over the sick for the purpose of seeking healing]

(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 ʻalayhi wa sallam, is His slave and Messenger. It is prohibited under Islamic law that people address each other as Rabb (Lord) so as to preserve the refined status of lordship for Allaah, The Exalted. Abu Hurayrah reported that the Prophet, sallallaahu ʻalayhi wa sallam, said, "Do not say, 'feed your lord (rabbak), help your lord in performing ablution, or give water to your lord,' but you should say instead, 'sayyidi' (my master; e.g. feed your master), or 'mawlaay' (my guardian). And do not say, 'my slave' (ʻabdi), or 'my female slave' (amati), but you should say instead 'my boy/lad' (fataay), 'my girl/lass' (fataati), and 'my servant' (ghulaami)." [Al-Bukhari and Muslim]Al-Haafith Ibn Hajar wrote:"His words, 'Do not say, 'Feed your lord...etc'' are only examples in this regard. These examples were specifically mentioned in the hadeeth because they were commonly used in people's interactions ... The hadeeth indicates the prohibition of calling one's master 'Rabbi' and for others to refer to his master as 'Rabbuk'. The reason for the prohibition is that the right of lordship belongs to Allaah alone because the lord is the possessor and sustainer, and that is true only of Allaah, The Exalted. Al-Khattaabi said, 'The reason for which it is not allowed (to call another person Rabbi) is that man is under the care of Ar-Rabb (the Lord, Allaah) and is required to show sincere belief in the Oneness of Allaah (Tawheed) and avoid associating anything with Him (shirk); so, it is disliked for him to use the same name lest it comes under the heading of shirk. There is no differentiation in this case between the free man and the slave. As for all animals and inanimate objects, which are not obliged to carry out acts of worship, it is not disliked to use this word in reference to them, such as saying Rabb Ad-Daar (owner of the house) or Rabb Ath-Thawb (owner of the garment).' Ibn Battaal said, 'It is not permissible to call anyone except Allaah, Rabb (lord), just as it is not permissible to call anyone else Ilaah (god). What is to be used exclusively for Allaah is the word Rabb (Lord) indifinitely without putting it in the possessive case. However, when it is used in the genitive case, it is it permissible to use it, such as when Allaah tells us that Yoosuf (Joseph) said, 'Mention me to your Lord' and 'Return to your Lord,' as is stated in the Quran [chapter 12, verse 50] and when the Prophet, sallallaahu ʻalayhi wa sallam, said, describing the portents of the Hour, 'When the slave woman gives birth to her lord (Rabbaha, i.e., her master).' This indicates that the prohibition on using this word applies only to its use indefinitely(i.e. without putting it in the possessive case), and it is possible that the prohibition is meant to indicate dislikeability; so the aforementioned texts are taken to mean permissibility. It is also said that the prohibition is exclusive to other than the Prophet (saw) and it does not contradict what is mentioned in the Quran; since what it is not allowed is to use the term repeatedly and take that usage as a habit, and it does not mean that it is forbidden in all cases.'" [Fat-h Al-Baari]Ibn ʻUthaymeen was inclined to the view suggesting that the prohibition in the hadeeth is regarding using it repeatedly. He wrote, "Perhaps this is the most likely possible interpretation of the hadeeth that reads 'Do not say, 'Feed your lord, help your lord in performing ablution....; the prohibition in this context refers to repeatedly using the term Rabb in reference to one's master because these services are repeatedly carried out by the servant for his master. There is no doubt that the more it is feared that using such a term incurs sharee'ah violations, the more dislike of such an act is further emphasized and perhaps amounts to prohibition."Since most of your neighbors and relatives call you with this nickname (Rabbi), you should not answer anyone who calls you with it so as to deter them from doing so. Were they to know that you would not answer them if they called you with this nickname, they would be compelled to call you with your name instead. For more benefit, please refer to fatwa 271513.Allaah knows best.
(Source: islam_web)

Answer: Dear Br. A. As-salaamu alaykum. Since the very early days of Islam, people from all races and social/economic backgrounds were accepted into the religion. This has been documented unanimously in all historical books. Prophet Muhammad (pbuh) himself taught us that no Arab Muslim is better than a non-Arab Muslim, nor a non-Arab Muslim is better than an Arab Muslim in the sight of God except in the level of Taqwa (or Piousness and God consciousness and God-Fearing character). The fact that most Muslims in the world are not of Arab Origin (only 20 percent are Arabs) is a clear example that Islam has long ago transcended the teachings of racism, color, and economic status. This is one of many aspects Islam can capitalize on in its spread in the United States and this is actually one of the reasons why Islam is the fastest growing religion in the United States: no prejudice, no discrimination, and no feelings of superiority among the Muslims themselves. In addition, Muslims don't care about fighting racism per se, but rather, they care about spreading justice and relieving oppression for every one. That's why, Islam refutes the rhetoric of Black-hood, or White-hood, or Hispanic-hood, Asian-hood, etc., and instead emphasizes Human-hood and the necessity of being just. 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.Racism is a form of the fanaticism of the Pre-Islamic era that Islam dispraises and calls for fighting it. The people are from Aadam, and Aadam is from dust and there is no superiority of anyone over another except in terms of Taqwa (piety and righteousness). Allaah The Almighty says (what means): {O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allaah is the most righteous of you. Indeed, Allaah is Knowing and Acquainted.}[Quran 49: 13] For more benefit about racism, kindly refer to Fataawa 84769 and 86205.Having known that racism is something evil, it is obligatory to denounce it whether it comes from the parents or from anyone else. Denouncing evil has nothing to do with being undutiful to one�s parents, but kindness, leniency, wisdom and good instruction should be adopted while doing that. Also, it is not permissible to make the bad treatment of the parents an excuse to treat them badly for the children's duty to be dutiful to them and to treat them in a good way can never be waived. For more benefit, please refer to Fatwa 86982.On the other hand, your brother has no right to call your son a name other than what you have called him. Also, he has no right to prevent you from visiting your family; rather, this is a call for severing ties of kinship. You should maintain ties with your kinship, even if your brother does not accept that. There is no blame on you if you take your husband and son along with you, even if your brother does not accept that. Anyway, he should be advised to fear Allaah The Almighty and renounce such hateful manners.Allaah Knows best.
(Source: islam_web)

Answer: Even when there is a noble cause, raising funds for it must conform to Islamic principles. The principles that "the end justifies the means" is simply unacceptable. If we want to serve a noble cause, we must do so by appropriate means. When people buy lottery tickets, what is the aim behind this purchase? It is clearly to win the jackpot or a high prize. In other words, a person may be willing to pay SR. 100 just to have a chance of winning a prize of, say, SR. 100,000. If he wins it, then he is actually getting 1,000 Riyals for each Riyal he had spent. That is a great gain by human standards. It is certainly to make such gains, or to win such prizes, that people buy lottery tickets. Little do they think of the cause for which a lottery is organized. On the other hand, governments organize national lotteries in order to raise funds, which they may use for financing public projects or some other government business. Governments certainly raise large amounts of money in this way. They normally allocate about 30 percent for prices and around 25 percent for the administration and expenditure, while the remainder goes to finance its projects. People part with their money knowing that they have little or no chance of landing a major prize or hitting the jackpot. But it is to satisfy their dreams of sudden wealth that they are prepared to buy such worthless tickets. There is no doubt that such an exercise is forbidden in Islam. It is forbidden for a government to organize it and forbidden for individuals to buy lottery tickets. The reason is that, for the major part, this exercise lures people and offers them next to nothing. If raffles are organized on the same lines, then the same verdict of prohibition applies. However, we can make a distinction here. Suppose a charitable association organizes a dinner or a party and fixes a high price for the tickets. Suppose also that the actual cost of the dinner or the party is SR. 50 per person, while the charitable organization fixes a price of, say, SR. 200. People come forward and buy those tickets, knowing that they are actually helping the cause for which that charity works, but they are getting an outing in the bargain. They do not expect anything more for their money. They are happy to do so because they want to help the charity. Suppose that the charity organizes a draw offering some prizes which it received from companies or other patrons. It uses the tickets sold for that party in the draw. They make the draw and offer the prizes to those whose ticket comes out. That is permissible because no one was expecting such prizes. They only paid [willingly a high price] for the dinner and got what they paid for.  

(Source: Arab News)

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.  If your father�s rage reaches the point where he cannot control his mind and says irrational things like someone who is insane, then he is not held accountable for what he says. However, if his anger does not reach that level, then what he says makes him an apostate. We previously clarified this ruling in Fataawa 17875 and 86975.It is important to note that enraging one�s father is a very serious matter especially if it leads him to do what you have mentioned. Therefore, it is important that you try not to make him angry.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 you are asking about what is obligatory as in the question, then it is not obligatory to raise your hands in any part of the prayers, not in the Witr prayer, or in any other prayer. Even in the obligatory prayer, it is not obligatory to raise the hands when saying the Takbeeratul Ihraam (the initiating Allah Akbar). What is obligatory is to say the Takbeeratul Ihraam.Ibn Qudaamah said: "We do not know any difference of opinion that it is (only) recommended (desirable) to raise the hands at the beginning of the prayer..." [End of quote]An-Nawawi said: "The (Muslim) nation has unanimously agreed that is recommended to raise the hands in the Takbeeratul Ihraam and Ibn Al-Munthir, and other scholars, reported the consensus (of the scholars) on this issue..." [End of quote]Therefore, if you are asking about the desirability of raising the hands at that position (Witr), then if you pray the Witr prayer three rak'ahs with one Tasleem (saying Salaam to conclude the prayer), then in this case you also pray with one Tashahhud and not with two Tashahhuds, so that it does not resemble the Maghrib prayer because it is mentioned in the Hadeeth: "Do not pray the Witr three Rak�ahs and make it resemble the Maghrib prayer." [Al-Haakim] The scholars mentioned that if one prays the Witr three Rak�ahs with one Tashahhud only, then the prohibition mentioned in the Hadeeth (resembling the Maghrib prayer) is not applicable. Hence, if you pray with one Tashahhud, then it is not legislated to raise your hands when standing up for the third Rak�ah because the Hadeeth of 'Abdullaah ibn 'Umar to which you referred to that includes raising of the hands when standing up after having prayed two Rak�ahs, then this is in regard to standing up from the first Tashahhud, whether it is a four-Rak�ah prayer, or a three-Rak�ah prayer �which is the Maghrib prayer.Al-Bukhaari entitled a chapter in his book: "Chapter of raising the hands when one stands up after the second Rak'ah"; Ibn Hajar said commenting on this Chapter: "This refers to rising after the Tashahhud. This does not included the case when one does not sit for Tashahhud and stands up from the Sujood (prostration) to another Rak�ah, because of the general meaning of the narration before this one (which states), 'and he does not raise the hands when he raises his head from the Sujood (prostration)'." [End of quote]For more benefit, please refer to Fatwa 360367, 98754, and 351082.Allah knows best.
(Source: islam_web)

Answer: Dear Br. L As-salaamu alaykum. There are many ways to raise money for mosques. The best ways is to involve the community instead of seeking money from outside. It is better to have a small mosque that everyone participates and uses it instead of having a big mosque funded by someone far away and nobody in the community shared in building it (and eventually not using it). This is not to say that you shouldn't seek outside help. In addition, there are many books that teach religious and non-profit organizations how to raise money. Try to find one from you local bookstore. Also, you can make activities, fundraising dinners, collect from local businesses, and locate people who are willing to match funds on what you collect. May God help you and thank you for asking.
(Source: IslamiCity)

Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that none is worthy of worship except Allah and that Muhammad (saw) is His slave and messenger. If the son referred to in the question had followed and practised the religion of his Christian mother; i.e. he became a Christian and embraced her religion, then he is a non-Muslim and he is not entitled to any share in the inheritance of his Muslim father. This is because there is an impediment that prevents him from the inheritance, which is the difference of religion.A non-Muslim son does not inherit his Muslim father according to the consensus of the Muslim scholars. The Prophet (saw) said: “A Muslim does not inherit a non-Muslim, and a non-Muslim does not inherit a Muslim." [Al-Bukhaari and Muslim]Moreover, the Fiqh Encyclopedia reads: "A Non-Muslim does not inherit a Muslim according to the agreement of the scholars." [End of quote]However, if that son is still on the religion of Islam, then he inherits his Muslim father. He is also ruled to be a Muslim and inherits his father if he is young and has not yet reached the age of distinction, even if he lives with his Christian mother. This is because the son follows the best of his parents in religion. The Fiqh Encyclopedia reads:"The jurists agreed that the child follows the best of his parents in religion." [End of quote]The same thing applies if he is young and has not yet reached the age of distinction and did not become a Christian. However, if he became Christian while he is young and has reached the age of distinction, then this constitutes apostasy from a child, according to the statement of the majority of the scholars, in which case he does not inherit.The Fiqh Encyclopedia reads: “The jurists differed in opinion in regard to the apostasy of a child who has reached the age of distinction; Abu Yoosuf, Zufar, Ash-Shaafi’i and one of the narrations from Ahmad, are of the view that the apostasy from a child is not valid (i.e., does not count). [….] However, Abu Haneefah, Muhammad, and the Maaliki School, and the famous opinion amongst the Hanbali scholars; they held that the apostasy of the child is valid. [….] If the apostasy of the child is confirmed, then the rulings of apostasy apply therein, so he does neither inherit nor is he inherited….” [End of quote]For more benefit that a Non-Muslim does not inherit a Muslim and vice-versa, please refer to Fataawa 358765, 238165, 137484 and 95466.Also, for more benefit on the apostasy of a child, please refer to Fatwa 117387.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. There is no doubt that your father has to repent to Allaah as he is not fulfilling your rights, is neglecting you and does not ask about you. But this does not mean that you should not fulfil his rights on you. The rights of the parents are one of the greatest obligations on a person. Allaah says (which means): {But if they endeavour to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness.}[31:15]. Indeed the Prophet (saw) encouraged us to keep the ties of kinship even with a relative who severs his ties with us, as he said: "The person who perfectly maintains the ties of kinship is not the one who treats them equally as good, but rather it he who persists in doing so even though others have severed the ties of kinship with him." [Al-Bukhari]Therefore, your father deserves that you keep ties with him even if he severs the ties with you. So we advise you to visit him and do not meet a bad deed with another bad deed. The Prophet (saw) also said: "A parent is the middle (i.e. the best) gate of paradise, so if you wish you may lose it and if you wish you may preserve it." [Ahmad, At-Tirmithi and Ibn Maajah] So visit him if you can do so because contacting him by telephone is not enough. Be kind to him and fulfil his rights on you. For more details about the rights of parents, you can refer to Fatwa: 87019. Finally, we draw your attention that the right of your step-father who brought you up is not equal to the right of your father. The right of your father is greater even if he was negligent towards you. However, you have to be kind to your step-father for his kindness towards you. Allaah says (which means): {Is there any other reward for good other than good.}[55:60].   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.There is no doubt that what this organization is doing, i.e. helping the needy, taking care of the children and homeless people is within the good moral standards and manners that religion urges people to do.It is confirmed that the Prophet (saw) said: "Whoever facilitates things for a person in hardship and difficulties, Allaah will facilitate things for him in this worldly life and the Hereafter." [Muslim]There is no harm, Allaah willing, in the prizes that are given to the donors for this organization, if their intention, when donating, was not to get a chance for the draw.However, if the motive for such donation is in order to obtain a token for the draw, then, in this case, it is not permissible and this is pure gambling.The prize of the winner of the draw, if the draw is carried out in a permissible manner, is lawful money, and it is permissible for the winner to benefit from it.However, a Muslim should not seek a worldly reward when making a donation, because even if he is not sinful for this intention, he may not get the reward for it from Allaah.Some righteous predecessors interpreted the saying of Allaah: {And that which you give in gift (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people's property, has no increase with Allaah,�..}[Quran 30:39]; that it means the gift that one offers to get worldly reward.  The winner of such a draw should donate the prize as well.Lastly, it should be noted that whomever Allaah has guided to Islam, it is not permissible for him to affiliate himself/herself to non-Muslims. A Muslim should also volunteer and work for Muslim charitable organizations, if any, as it is more appropriate to donate and work for these Muslim organizations than for non-Muslim ones.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.It is a mistake to let children study in mixed schools. Naturally they develop a habit of talking with girls and socialising with them which is forbidden or at least leads to Haram.Sometimes an eleven year-old boy becomes mature and then he becomes responsible for his deeds and actions according to Sharia.If it is supposed that he still did not mature, at least he becomes accustomed to befriend girls in this stage of life. Therefore, he finds it difficult to give up this practice after becoming mature.It is not permissible to bring the girl to your home to sit with your boy regardless of how miserable her condition is.We advise you to visit religious Muslims and ask them to visit you, through these mutual visits your boy will befriend others and thus he will develop the friendship of boys and good Muslims. It is also recommended to take him to mosques to socialize with Muslims. Do not spare any efforts to have your children memorize the Qur'an and to teach them religious matters. Seek help from Muslim scholars to guide your children to the right things and warn them of the bad sequences of befriending girls or women. The scholars may also explain to them the merits of chastity and virtuousness and that the Sharia demands Muslim men and women to lower their gaze and should not look at marriageable women. Islam also prohibits shaking hands with such women, etc.Without delay you have to teach your children what is mentioned here before it is too late.Turn towards Allah asking His Help and make supplication as much as possible to cure your children and protect them from all misfortunes.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.

Know that Zina (fornication or adultery) is a major sin and a shameful act for both the male and the female. There is no difference concerning this matter between a male and a female.

For more benefit, please refer to Fatwa 81575.

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 this woman was married when she was raped, then the child will be traced back to her husband and he is considered his child as he was born on his bed.  We have already clarified this in fatwa 132410.What you mentioned, that he might resemble the person who raped her, is not taken into account. An-Nawawi said in interpreting the hadeeth by Muslim, "The child is traced back to the owner of the bed means that if a man has a wife or a woman whom he possessed by his right hand and she gave birth to a child in a period during which it could be his child [i.e. 6 months or over], then the child is traced back to him and becomes his child and they inherit from each other and other rulings of birth take effect regardless of whether or not he resembles him."So his parents should take care of him and nurture him in a good manner. The mother should strive to forget this incident and seek the help of Allaah and remember Him often; Allaah says (what means): {Those who have believed and whose hearts are assured by the remembrance of Allaah. Unquestionably, by the remembrance of Allaah hearts are assured.} [Quran 13:28] If this wife considers that she needs a trustworthy psychiatrist, then she may go to him and consult him as he may help her overcome this shock.As regards what was mentioned regarding the injustice of the Lord, the Almighty, then if the matter was just a thought that came across one�s mind and the person repelled it, then it does not affect his faith. Abu Hurayrah narrated, "Some Companions of the Prophet (saw) came to him and asked him, 'We find in ourselves what one of us considers too grave and serious to talk about.' The Prophet (saw) said, 'Do you really find that?' They replied, 'Yes.' The Prophet (saw) then said, 'That is explicit faith.'" [Muslim] It means that repelling those thoughts is the fruit of pure faith. But if the heart was reassured with this belief and it [this belief] settled in one�s mind, or it led to words or actions, then it is apostasy from Islam and one's marriage contract becomes void, but if he/she repents, then their marriage is ongoing (continues). This ruling applies regardless of whether it was the husband or the wife who had those thoughts.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.

We have already made it clear that this boy is a stranger to this man; i.e., has no family relationship with him.

So, this boy should be treated like any other stranger to the family. He is not to be considered nor treated as a member of the man's family. But, if this man wants to spend on him, to financially support him, to see that he is educated and raised in a Muslim environment, he may do so as a good deed for Allah's sake, just as he may do for any other person. However, he cannot be considered as a member of the family or as an heir. It may even be a good deed which will be rewarded, Allah willing. This is so, because if this boy is educated according to the Islamic Sharee’ah and with a Muslim woman, he may become a good pious man. If, on the other hand, he is left with a non-Muslim woman in this country of disbelief, he will most probably become a non-believer.

So, it is lawful for you, and you are even recommended to look after this child and to educate him as to prevent him from going astray in this bad environment.

However, you should screen your wife and daughters from him as soon as he reaches the age of maturity.

For more benefit that the child is traced back to the fornicator (or adulterer) if he requests that the child be traced to him, please refer to Fataawa 97254, 83680, 168603 and 84788.

Allah knows best.
(Source: islam_web)

Answer: Bismillahir-rahmanir-rahim Brother Muslim, Islamic rules permit parents to supervise their children,s behavior. Islamically, belt spanking is not permitted. Wassalamu alaikum
(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 (saw) is His slave and Messenger. If you mean that these children were born due to Zina (fornication or adultery), then they are born out of an illegal sexual intercourse so they cannot be traced back to the person who fornicated with you because he is not considered their father in Islam; he has no right in them and they do not have any right in him, except the general right that a Muslim has upon another Muslim. Rather, these children have to be traced back to you. Since you are a Muslim, they are also considered as Muslims because they follow the religion of the parent who is a Muslim. Besides, you are obliged to nurture them according to Islamic creed and Islamic principles and you should be keen on doing so.You have to endeavour to marry a righteous husband so that he will help you perform your religious obligations; he would remind you if you forget, and if you remember, he will help you in performing them.As regards separating the beds of the children, it is desirable to separate their beds at the age of seven. The Prophet (saw) said: "If your children reach the age of seven, separate their beds." [Al-Haakim] This matter is even more emphatic when they reach the age of ten. The Prophet (saw) said: "Order your children to perform the prayer at the age of seven and hit them if they do not perform it at the age of ten, and separate their beds (i.e. at that age)." [Abu Daawood]As regards the questions that the children have which you mentioned or other inquiries, then the children have to be raised believing in Allaah and His Names and Attributes, and how Glorified and Perfect is He, in His Divine Decree [whether it is good or bad], and that what He legislated is only good. One also has to emphasize the benefits and bounties of the Islamic legislation about what it enjoins and what it forbids. When they reach the age to understand, answer their questions or let someone who can answer them do so.  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. If what you mean is that the person led in prayer raises from rukoo� (bowing) or sujood (prostrating) before the imaam, then the answer is that it is not permissible for the person led in prayer to do so deliberately or to precede the imaam in any actions of the prayer because it is an obligation to follow the imaam in all the pillars of the prayer and there is a stern warning in regard to the one who does that intentionally, as confirmed in a hadeeth from the Prophet (saw) . Abu Hurayrah narrated that the Prophet (saw) said, "Does one of you not fear that if he raises his head before the imaam, Allaah will turn his head into the head of a donkey." [Muslim] There is a difference of opinion about the validity of the prayer of the person led in prayer if he does so deliberately. Shaykh Ibn Taymiyyah said:"Preceding the imaam is forbidden according to the consensus of all the leading scholars. No one is allowed to make rukoo� before the imaam or to raise before him or to make sujood before him. Indeed, there are many ahaadeeth of the Prophet (saw) about the prohibition of doing so� however, if he precedes the imam out of forgetfulness, then his prayer is not invalidated. Nevertheless, he should delay following the imam to the extent that he preceded him... However, if he deliberately precedes the imam, then there are two known opinions about the invalidity of his prayers in the School of Ahmad and others."The view that we adopt here at Islamweb is that his prayer is not invalidated, and therefore, the person led in prayer is not obliged to repeat the prayer in which he preceded the imam in bowing down or prostrating and the like, but he is sinful in case he does so deliberately. As regards the case of forgetfulness, then he is not sinful and his prayer does not become invalid, but he should return to following his imaam. The Fiqh Encyclopedia reads, "If the person led in prayer raises his head from rukoo� or sujood before the imaam, then he should return to his position and this is not considered as two rukoo�s or two sujoods according to the agreement of all the scholars."For more benefit, please refer to fatwa 85130.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. In principle, it is permissible to collect funds on any day, whether on Good Friday or else. However, if by collecting funds or handing it one participates in the religious festivals of non-Muslims (which is the case here), then it is not permissible to be part of this effort.For more benefit, please refer to Fatwa 86876. Allaah Knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. There is no harm in taking what you mentioned as long as the buyer is not bound to buy and as long as he is aware of the increase in price and aware that this is a contribution in building a mosque or an Islamic center or a contribution in any other benevolent work that people need. This, in fact, is participation in the good and pious acts. Allah Says (interpretation of meaning): {� Help you one another in AlBirr and AtTaqwa (virtue, righteousness and piety); �} [5: 2].As for the contribution of non-Muslims, it is allowed as long as it does not result in something contradictory to the religion.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, sallallahu 'alayhi wa sallam, is His slave and Messenger. It is impermissible to work in the finance committee of this festival and raise money through it, even by standing at the gate without entering, because it falls under cooperation in sin. Allah, The Exalted, says (what means): {And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.} [Quran 5:2] Allah knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.Making Du'a after the obligatory prayers is recommended in Sharia; there are many proofs in the Qur'an and Sunnah that emphasize making Du'a in general or making some particular supplications.The evidence for making general supplications after obligatory prayers is the Hadith that the Prophet (Sallallahu Alaihi wa Sallam) was asked, which supplication is most readily answered? He said: The one in the middle of the later part of the night and at the end of obligatory prayers" [ al-Tirmizi reported from Abu Umamah ].The evidence for making particular supplications is the Hadith of Mu'adh that the Prophet (Sallallahu Alaihi wa Sallam) said to him: "O Mu'adh, I love you'. Then the Prophet (Sallallahu Alaihi wa Sallam) said: 'I advise you, say at the end of every prayer ??????????? ??????? ????? ???????? ?????????? ????????? ??????????? ('O Allah, aid me in Your remembrance, Your thanks, and in perfecting Your worship)" [Related by Abu Dawood and Nasa'e ].There are many Hadith proving the fact mentioned above. As long as making Du'a at the end of the obligatory prayers is recommended in Sharia then the manners of making Du'a is also recommended such as raising hands. Raising hands for Du'a is proved in Sharia through the practice of the Prophet (Sallallahu Alaihi wa Sallam) and through his words. The Prophet (Sallallahu Alaihi wa Sallam) said: "Your Lord is munificent and generous, and is ashamed to turn away empty the hands of His servant when he raises them to Him" [ Abu Dawood and al-Tirmizi ].Muslim scholars have two different opinions concerning the exact time of the supplication that is made at the end of the prayers. According to some scholars the supplication should be made just before finishing the prayer. Other scholars believe that they should be made after ending the prayer. May be it is appropriate that they be made after finishing the prayers as Ibn Hajar wrote in 'Fath al-Bari'. ' We answer those who say that the supplications should be made just before ending the prayer that the Prophet (Sallallahu Alaihi wa Sallam) ordered us to do forms of remembrance of Allah at the end of the prayers and all the Muslim scholars agreed that this means after ending the prayer. Likewise the supplications should be made after finishing the obligatory prayers' .Finally, making Du'a after the obligatory prayers is recommended and raising hands for making Du'a is also recommended. Therefore, one should not rebuke the one who practises so. Likewise, the one who adopts the other opinion should not be rebuked both practices are acceptable.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. Raf'ul Yadayn (raising hands) before and after Rukoo� is an issue that scholars discussed at length. Most of them held that it is prescribed to do Raf'ul Yadayn, while some said that it is not prescribed and that it was abrogated. Shaykhul-Islam Ibn Taymiyyah wrote:"Muslim scholars unanimously agreed that Raf'ul Yadayn must be done with the Opening Takbeer. As for raising them before and after Rukoo', it was unknown to most scholars of Koofah, such as Ibraaheem An-Nakha'i, Abu Haneefah, Ath-Thawri, and others. As for most of the scholars in other parts of the Muslim world and scholars of traditions (Hadeeth and reports), such as Al-Awzaa'i, Ash-Shaafi'i, Ahmad ibn Hanbal, Is-haaq, Abu 'Ubayd, and it was one of the two views reported from (Imaam) Maalik, they knew it given that the Sunnah abounded with it." [Majmoo' Al-Fataawa]Ibn Al-Qayyim said in Zaad Al-Ma'aad, "It was narrated that he (sallallaahu 'alayhi wa sallam) raised his hands in these three positions on the authority of about thirty Companions, and the ten (Companions who were given glad tidings of Paradise) unanimously agreed on it. It has not been authentically reported otherwise about the Prophet, sallallaahu 'alayhi wa sallam; rather, this was his practice (raising hands in prayer in these three positions) until he passed away."The Hanafi book Badaa'i� As-Sanaa'i� reads:"As for raising the hands while reciting Takbeer, according to our school of Fiqh, it is not an act of the Sunnah in the obligatory prayers, except in the Opening Takbeer. Ash-Shaafi'i said, 'He (the praying person) raises his hands before and after Rukoo' ... Our evidence is what was narrated by Abu Haneefah with his chain of narration on the authority of 'Abdullaah ibn Mas'ood, who said that the Prophet, sallallaahu 'alayhi wa sallam, used to raise his hands in the Opening Takbeer and not raise them again.' 'Alqamah said, 'I prayed behind 'Abdullaah ibn Mas'ood, and he did not raise his hands before or after Rukoo'. I asked him, 'Why did you not raise your hands?' He replied, 'I prayed behind the Messenger of Allaah, sallallaahu 'alayhi wa sallam, and behind Abu Bakr and 'Umar, and they did not raise their hands except with the Takbeer that the prayer is opened with......"What he (Ash-Shaafi'i) narrated (i.e. that the Prophet (saw) used to raise his hands to the level of his shoulders when saying Allaahu Akbar, when bowing down and when standing up from Rukoo') was abrogated as he narrated that the Prophet (saw) used to raise his hands and then refrained from it; as evidenced by the hadeeth of Ibn Mas'ood that reads, 'He, raised, so we raised, and he refrained from it, so we refrained from it" This indicates that the evidence of Raf'ul Yadayn was the narration on the authority of 'Ali, Ibn 'Umar and 'Aasim ibn Kulayb...." [End of quote]Based on the above, the issue of abrogating Raf'ul Yadayn before and after Rukoo� is a statement by some scholars, and the difference of opinion regarding it cannot be resolved. However, whoever refrains from Raf'ul Yadayn, his prayer is valid, and whoever does it has done well. Ibn Taymiyyah wrote, "The raising of hands about which scholars held different views is not among the nullifiers of the prayer; rather, it is allowable to pray without raising the hands (before and after Rukoo�); however, it is better to raise the hands."Allaah knows best.
(Source: islam_web)

Answer: ***ma: 1014: Dear Br. W.: As-salaamu alaykum. All Muslim scholars agree that raising hands in the first Takbirat (known as Takbirat al-Ihram) is a confirmed Sunnah but they disagree about raising hands during the rest of the prayers. For example, the Shafii school considers it as a Sunnah to raise your hands between movements or at each Takbirat in prayers while the Hanafi school doesn't consider it a sunnah. Each school has its legitimate and valid evidence. If you were to accept the Shafii school, then indeed, raising hand during the subsequent movements of the prayer is a Sunna, and therefore you can get reward for it. If you were to follow the other Hanafi school, then you won't be getting reward because it is not a Sunna. Both opinions are legitimate and you may choose any of them. Thank you for asking.
(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 (saw) is His slave and Messenger. We have already clarified in Fatwa 82561 that raising the hands during Qunoot is recommended according to the majority of the scholars . We have not come across any concrete evidence that the Prophet (saw) used to raise his hands during Qunoot. However, the evidence given by the majority of the scholars is that the supplication during Qunoot is like any other supplication and it is desirable to raise the hands when supplicating as the Prophet (saw) said: "Your Lord is Hayyiy (bashful; which implies not refusing or rejecting one's supplication) and Kareem (generous), and He is bashful to turn away His slave empty-handed (i.e. not responded to) when he raises them to Him." [Abu Daawood].As regards Qunoot supplication whether it is before bowing or after raising up from the bowing position, then the jurists have different views about this. In our view in Islamweb, it is better to say Qunoot supplication after standing up from bowing, but if a person says it before bowing then it is acceptable as both methods are permissible. Anas said: "We used to say Qunoot supplication before bowing and after bowing." [Ibn Maajah].With regard to the pulpit, it is not an obligation to provide a pulpit for the Friday prayer, but this is desirable as in this way the congregation will be able to see the person delivering the Friday speech better and to listen to him better. However, if he delivers his speech without (standing on) a pulpit, the Friday speech is still acceptable. 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.It is recommended to raise the hands after standing up from Rukoo'. It was narrated on the authority of Ibn 'Umar that he said: "I saw the Prophet, sallallaahu 'alayhi wa sallam, begin the prayer by saying Takbeer (saying: Allaahu Akbar) and he raised his hands until they were in line with his shoulders. When he said Takbeer for Rukoo' he did the same, and when he stood up from Rukoo' he did the same and said 'Sami'a Allaahu liman hamidah' and 'Rabbanaa wa lakal-hamd' ..."  [Al-Bukhari, Muslim and others]This means that the hands are raised for standing up from Rukoo'. Raising hands for supplication should not be done except when one says Qunoot (a type of supplication), according to the preponderant opinion. This is the opinion of the Hanbali, Shaafi'i and Hanafi scholars . 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. The evidence provided by the Hanbali School of jurisprudence about the permissibility of raising the hands when supplicating in Qunoot is the general evidence which proves the permissibility of raising the hands when supplicating and also the specific evidence about raising the hands in Qunoot.For example, among the general evidence is what Ibn 'Abdur-Rahmaan ibn Qaasim An-Najdi stated in his book entitled 'Haashiyat Ar-Rawdh� as he said: "Maalik ibn Yasaar narrated: "the Prophet (saw) said: "Supplicate Allaah with the palms of your hands and do not supplicate Him with their backs upward)." [Abu Daawood]Moreover, the Prophet (saw) said: "Your Lord is bashful (which implies not refusing or rejecting one's supplication) to turn away His Slave empty-handed (i.e. not responded to) when he raises them to Him asking Him for any good." [Ahmad, Abu Daawood, At-Tirmithi and Ibn Maajah] Besides, one should leave space between his hands (when raising them up). Moreover, raising the hands when supplicating is confirmed with Tawaatur (i.e. transmitted by a group of narrators from a group of narrators, generation after generation and so forth, and they are all trustworthy people and it is absolutely impossible for them to agree on a lie). On the other hand, among the specific evidence that is reported about raising the hands in Qunoot, is that it is reported that 'Ibn Mas�ood raised his hands in Qunoot to his chest; it is reported that 'Umar and Ibn 'Abbaas, used to do so as well, and this is the view of Is-haaq (Ibn Raahawayh), �.because the companions whom we mentioned did so." [as stated in Al-Mughni by Ibn Qudaamah]As according to the Hanafi School of jurisprudence, it is legislated to raise the hands at the beginning of Qunoot �like raising them for starting the prayer �and then to put them down. However, they have not provided any evidence or justification for this. It should be mentioned that according to the other opinion of the Hanafi School of jurisprudence is to raise the hands and keep them raised when supplicating for the Qunoot, as stated in "Haashiyatu Ibn 'Aabideen" which reads. It is also said that it is like when one supplicates �as it is narrated from Abu Yoosuf that one should raise them to up to the level of his chest while turning their palms to the sky. It appears according to this narration, that he keeps them in this position (i.e. hands raised up) until the end of the supplication." 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. It is an obligation to utter the Tasbeeh in the bowing position and during prostration according to the Hanbali School; the prayer is void if one deliberately abandons it, and one should prostrate for forgetfulness if he forgets to say the Tasbeeh. However, according to the view of the majority of the scholars it is only recommended and if one deliberately abandons it, his prayer does not become void. Nonetheless, a Muslim should be keen on following the Sunnah of the Prophet (saw) and not neglect it, especially those matters which are said to invalidate the prayer if one abandons them. Therefore, in order to avoid the difference of opinion and be on the safe side, one should preserve them. For more benefit, please refer to Fataawa 92193 and 88987. As regards raising the hands, then the confirmed Sunnah from the Prophet (saw) is raising the hands at Takbeeratul-Ihraam (i.e. the initial Allaahu Akbar to start the prayer), when bowing down, when rising from the bowing position, and when standing up for the third Rak'ah after the Tashahhud. Concerning raising the hands when prostrating and when raising up from the prostration, then some narrations were reported that the Prophet (saw) used to raise his hands in these positions, while there are other narrations which state that he (saw) did not raise his hands in these positions. Some scholars concluded from these two kinds of narrations that he (saw) used to raise his hands in these positions sometimes but did not do so on regular basis), and this is what Shaykh Al-Albaani meant in his book 'Sifat Salat An-Nabi' (the manner in which the Prophet (saw) performed the prayer).Shaykh Al-Albaani was one of the great contemporary scholars, and the contemporary scholars praised him and his book; may Allaah reward him with the best reward for the service he did to benefit Islam and the Muslims, and may Allaah grant him Paradise, and join us with him there.    Allaah Knows best.
(Source: islam_web)

Answer: Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. There is no opposition to saying 'Ameen' when hearing the person who makes Du'a (supplication), directly (live) or through the communication media, such as radio. The meaning of the word 'Ameen' is: 'O Allah! Respond to the supplication".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. Most scholars are of the view that raising the hands is desirable in all the Takbeers of the funeral prayer; the Fiqh Encyclopedia reads: "The scholars of Fiqh unanimously agreed that the person praying the funeral prayer raises his hands up to the level of his shoulders (or of his ear-lobes) at the first Takbeer. Then they differed in opinion about raising the hands in the remaining Takbeers: The Shaafi'i and Hanbali Schools � and it is also one of the two narrations from (Imaam) Maalik and the view of many Hanafi jurists of Balkh � are of the opinion that the praying person raises his hands with each Takbeer. However, the Hanafi School, in their preferred opinion, and (Imaam) Maalik in his second narration � which is the preponderant opinion of Maalikis � are of the view that the person who prays the funeral prayer does not raise his hands with the remaining Takbeers." Regarding the followers in the case that you asked about, then they are not obliged to follow their imaam in not raising his hands; rather, it is permissible for them to raise their hands in the remaining Takbeers of the funeral prayer because raising the hands does not affect their following of the imaam directly in the prayer. Shaykh Ibn 'Uthaymeen said in Ash-Sharh Al-Mumti�:"With regard to matters that will not lead to doing something late after the imaam or early before him, the follower may do what he believes is correct. For example, if the imaam does not believe that the hands should be raised when saying the Takbeer before bowing, when rising from bowing and when standing up after the first Tashahhud, but the follower believes that this is Mustahab (desirable), then he may do that because it will not lead to him doing something too late after the imaam or early before him. Hence, the Prophet (saw) said, 'When he (the imaam) says Takbeer, then say Takbeer; when he bows, then bow; and when he prostrates, then prostrate.' The use of 'then' indicates that one thing is done directly after the other in this order. Similarly, if the imaam sits in the Tawarruk posture (in which one's buttocks are on the ground while the left foot is laid down and the right foot is held upright, and both are held out to the right) in every Tashahhud that is followed by the Salaam, even in the two-Rak'ah (unit of prayer) prayer and the follower does not think that he should sit in the Tawarruk posture except in the second Tashahhud of the prayer in which two Tashahhuds are prescribed, then in this case he may refrain from sitting in the Tawarruk posture with his imaam in a two-Rak'ah prayer because this will not lead to him doing something too late after the imaam or early before him." For more benefit, please refer to fatwa 86446. 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, sallallahu 'alayhi wa sallam, is His slave and Messenger. Since you raised your head from the prostration because you were scared � not with the purpose of rising from it � this is insufficient in terms of clearing you of your liability from the obligation, and you have to return to prostration and then raise your head from it. The Shaafiʻi book Al-Iqnaaʻ fi Hall Alfaath Abi Shujaaʻ reads, "He must not intend, by raising his head from prostration, something else ... If he raised his head out of fear of something, it is insufficient and he must return to the prostration." The Kuwaiti Encyclopedia of Fiqh reads, "If he raised his head because he got scared of something, it is insufficient and he must return to the prostration. The Hanbalis also held this view and said: it is a condition in performing the bowing and prostration and in rising from them that he does not intend otherwise. If he performed the bowing or prostration or rose from them out of fear of something, it is insufficient. It is also not a condition that he intends these actions per se, as the intention for performing prayer is sufficient." Hence, your prayer was invalid, and you are obliged to repeat it. 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.

The responsibility of these orphans is with the mother. They are her children and she is their guardian. But her husband should deal with them kindly. After all, aren't they the children of his wife and perhaps they are weak orphans? Know that Allah forgave a whore only because she dealt kindly with a dog [quenched its thirst] as narrated in a sound Hadeeth. The reward is greater if kindness is done to people who are weak and helpless. Such children need much care and good treatment. If this man does not want to be kind to them, he has at least to refrain from causing any harm to them or scolding them. The Prophet (saw) said: “One who looks after the orphan whether he is his relative or a stranger, I and he would be together in Paradise like this.” The narrator, Malik ibn Anas, raised his index finger and middle finger close together for illustration.” [Al-Bukhari and Muslim]

We advise you to look after your husband and give him all his rights. Be kind to him and remind him of righteousness. Tell him that these children are a trust that Allah has given you. So you should care for them, educate them, bear all their charges until they become mature enough to look after themselves. This husband should help you achieve this goal. Try to teach your children good morals, train them to obey the orders of Allah and respect their mother's husband. If they do so, your husband will trust and respect them.

On the other hand, you are not to blame for keeping your children and taking care for them. If this husband insists on treating your children badly and there is no other Muslim to look after them, you have the choice between tolerating this or seeking divorce to preserve the children's future.

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.

1) It is mandatory for anyone who is in charge of anything to fear Allah, by taking care of that matter and managing it in the way that pleases Allah. No doubt that one of the most important priorities in this life is raising one's children. So, anyone who is responsible for children must take care of their physical and spiritual needs during childhood (and when older) as Allah Ordered that children be raised from their early age on good morals and right religion as part of their education even if they have not yet reached puberty. Parents are ordered to familiarize their children with the prayer, habituate them to it, and order them to perform it. They should also urge them to spread good morals. So, if the mentioned kindergarten will influence your children negatively by weakening their religious awareness, then it is unlawful for you to entangle your children in this infested swamp to avoid being the cause to their becoming ill-mannered and with a weak sense of religion. Throwing your children in such a bad environment makes them copy the habits of disbelievers. On the other hand, teaching them at home might be sufficient and more appropriate, and indeed Allah compensates whoever leaves something for His Sake with something better.

2) It is unlawful to let the children go to swimming pools where there are males and females exposing their ‘Awrah. In fact, making the child familiar with such behavior results in his accepting it and tolerating it. Allah Ordered the children not to enter their parents' bedroom at certain times when they might be uncovering their ‘Awrah. Allah Says (what means): {And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise.} [Quran 24: 59]

So, since Allah restrains entering one's parents’ bedroom for fear of seeing their ‘Awrah, then it is more prohibited to go to places where one can easily see the ‘Awrah of other people uncovered.

We ask Allah to guide us and you to that which pleases Him.

Allah knows best.
(Source: islam_web)

Answer: Dear Sr. S. As-salaamu alaykum. This is a very important and serious subject. Due to the nature of this section, we cannot go into great details and we will only give you few guidelines on raising children in a non-Muslim country. 1-Both your husband and you have to commit yourselves to raising your children Islamically and should give this issue your highest priority. Islamic education starts at home and the parents have to behave in an ideal way: don't ask or expect your children to pray if the parents don't. 2-In addition to the pillars of Islam which we assume are being strictly practiced, train your children on memorizing AND understanding the Qur'an. Also, read them the stories of the prophets, their families, and the companions of prophet Muhammad (pbuh) who were the best examples for us. 3-Live close to a mosque or an Islamic center and let your children spend most of their time there. The mosque should be the place where they pray, they learn about Islam, and also, where they play and have friends. 4-Put them in an Islamic full-time school even if you have to pay higher tuition than putting them in a public school. If an Islamic full-time school is not available, send them to a Sunday Islamic school or help establish a week-end Islamic school. 5-Sponsor special events for the Muslim youth in your community and let your children be involved in them (camps, picnics, sports, Islamic classes). 6-Raise them to be proud of their Islamic identity. During Muslim holidays, do your best to make them happy and practice the rituals (going to the Eid Salat, paying zakatul fitr, slaughtering animals and distributing the meat to the poor, the family members and the friends). 7-Subscribe to Islamic Magazines and Islamic Children magazines. 8-Teach them Arabic and make them fluent in the language. These are some of the guidelines. If you get the chance and you read Arabic, purchase a Book called "Raising Children in Islam" (in two volumes). Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Sr. As-Salaamu Alaykum. First of all, if all Muslims were to think the same way, then who would fight the dictators and the oppressive regimes? It is every Muslim?s duty to take care of his/her own family, neighborhood, community, and country. In addition, while few Muslim countries are oppressive, there are many other Muslim countries that are peaceful ad prosperous. These countries are found across all the continents. Therefore, if you honestly want to raise your family in a Muslim environment and are worried about being accountable for your children future, then, you may choose to live in a Muslim country. Having said this, if you ended up in North America, then as you stated, you should really be involved in Da?wa, and you should put your children in Islamic schools and have them involved with your local Masjid?s activities. When they finish their schools, they should join the Muslim Students Association at the University level. Make it a priority to live at a walking distance from the Mosque. It will pay in this life and the lifeafter. We know of many parents who went back to their �oppressive? countries because they really saw they were losing their children. Good luck. Thank you for asking and God knows best.
(Source: IslamiCity)

Answer: Dear Sr. I. As:Salamu Alaykum. Regarding your question, although you raised your brother-in-law's daughter, her husband cannot be considered your real son in law. The love and affection you may have given her will, God willing, be rewarded, but they don't qualify you to be her mother. Thank you for asking.
(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 principle, it is prohibited for the Muslim to keep a dog. Abu Hurayrah narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "Whoever keeps a dog, except a dog for hunting, herding livestock or farming, one Qiraat of reward will be deducted from his reward each day." [Al-Bukhari, Muslim and others]Hence, it is impermissible for a Muslim to keep a dog except for the cases permitted by Sharee'ah. Keeping puppies and raising them to give them to others in need of them is not among the permissible purposes. The blind person who needs a dog to guide him is the one in need, not you. The religious opinion we adopt in Islamweb is that it is permissible for the blind person to have a guide dog if he cannot find any other alternative, by analogy with the permissible purposes specified in the Hadeeth: hunting or guarding livestock for instance. Hence, whenever there is a valid need to have a dog, then the same religious ruling applies. The blind person's need to have a guide dog is stronger than people's need to have a hunting dog.Shaykh Ibn 'Uthaymeen said, underlining the permissibility of keeping a guard dog: "If it is permissible to keep a dog for hunting, while hunting is not vital to the person's life because he can live without hunting, then it is more appropriate that one would be allowed to keep a dog for necessary matters."For more benefit, please refer to Fatwa 10546.Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

Raising and educating children is one of the duties required of parents. Allaah has enjoined that in the Qur�aan, and the Messenger (peace and blessings of Allaah be upon him) also enjoined that. Allaah says (interpretation of the meaning): 

�O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded�

[al-Tahreem 66:6]

Imam al-Tabari said, commenting on this verse: 

Here Allaah is saying: O you who believe in Allaah and His Messenger, �Ward off yourselves� teach one another that which will protect those who do it from the Fire and ward it off from them, if it is done in obedience to Allaah and they do it in obedience to Allaah. The phrase �and your families against a Fire� means, and teach your families to do acts of obedience to Allaah so that they may protect themselves from the Fire. 

Tafseer al-Tabari, 18/165 

Al-Qurtubi said: 

Muqaatil said: This is a duty that he owes to himself, his children, his family and his male and female slaves. Ilkiya said: We have to teach our children and families religious commitment and goodness, and what they cannot do without of etiquette. This is what Allaah says (interpretation of the meaning): 

�And enjoin As-Salaat (the prayer) on your family, and be patient in offering them [i.e. the Salaat (prayers)]�

[Ta-Ha 20:132]

And Allaah said to the Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning): 

�And warn your tribe (O Muhammad) of near kindred�

[al-Shu�ara� 26:214]

And the Prophet (peace and blessings of Allaah be upon him) said: 

�And teach them (children) to pray when they are seven years old.� 

Tafseer al-Qurtubi, 18/196 

The Muslim � any Muslim � is a daa�iyah (propagator)who calls people to Allaah, so the first people whom he calls should be his children and family who are close to him. When Allaah commanded His Messenger (peace and blessings of Allaah be upon him) to call people, He said (interpretation of the meaning): 

�And warn your tribe (O Muhammad) of near kindred�

[al-Shu�ara� 26:214]

because they are the first people to whom he should do good and show mercy.  

The Messenger (peace and blessings of Allaah be upon him) gave the parents the responsibility of raising the children and made that obligatory upon them. 

It was narrated that �Abd-Allaah ibn �Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: �Each of you is a shepherd and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband�s household and is responsible for her flock. A servant is the shepherd of his master�s wealth and is responsible for his flock.� He said: and I think he said, �A man is the shepherd of his father�s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.� 

Narrated by al-Bukhaari, 583; Muslim, 1829. 

Part of your duty is to bring them up from a young age to love Allaah and His Messenger and to love the teachings of Islam. You should tell them that Allaah has a Paradise and a Hell; that His Hell is hot and its fuel is men and stones. The following story contains an important lesson. 

Ibn al-Jawzi said: 

There was a king who had a lot of wealth, and he had a daughter and no other children. He loved her very much, and he used to let her enjoy all kinds of entertainment. This went on for a long time. Beside the king there lived a devoted worshipper, and whilst he was reciting one night, he raised his voice saying, �O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones � [al-Tahreem 66:6 � interpretation of the meaning]. The girl heard his recitation and said to her servants, �Stop!� But they did not stop. The worshipper started to repeat the verse, and the girl kept telling them to stop, but they did not stop. She put her hands to her collar and tore her garment, and they went to her father and told him the story. He went to her and said, �My dear, what happened to you tonight? What made you weep?� and he hugged her. She said, �I ask you by Allaah, O my father, to tell me, does Allaah have a Fire the fuel of which is men and stones?� He said, �Yes.� She asked him, �Why did you not tell me? By Allaah I will not eat any good food or sleep on any soft bed until I know whether my abode is in Paradise or Hell.� 

Safwat al-Safwah, 4/437-438 

You have to keep them away from the places of immorality and misguidance; do not leave them to grow up with evil things from the television etc, then after that expect them to be righteous, for whoever sows thorns cannot harvest grapes.  That should be done when they are young, so that it will be easy for them when they grow up, and they will get used to it, and it will be easy for you to tell them what to do and what not to do, and it will be easy for them to obey you. 

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: �Teach your children to pray when they are seven years old, and smack them (lightly) if they do not do so when they are ten, and separate them in their beds.� 

Narrated by Abu Dawood, 495; classed as saheeh (authentic) by Shaykh al-Albaani in Saheeh al-Jaami�, 5868 

But the educator must be merciful, forbearing, easy-going and approachable, not foul-mouthed or unkempt, arguing in a manner that is better, far removed from insulting, rebuking and beating, unless the child is one of those who willfully disobey and rejects his father�s commands and neglects his duties and does haraam (impermissible)things; in that case it is better to use stern measures with him, without causing him harm. 

Al-Minaawi said: For a father to discipline his child when he reaches the age of discernment means that he should raise him with the characteristics of the righteous believers and protect him from mixing with evildoers; he should teach him the Qur�aan and good manners and the language of the Arabs, let him hear the Sunnah (Prophetic traditions) and the sayings of the Salaf (pious predecessors) and teach him the religious rulings that he cannot do without. He should warn him then smack him (lightly) if he does not pray etc. That will be better for him than giving (dry measure of food) a saa� in charity, because if he teaches him properly, his actions will be among his ongoing charity, whereas the reward for a saa� of charity is limited, but that will last as long as the child lives. Discipline is the nourishment of the soul, and training it for the Hereafter.  

�O you who believe! Ward off yourselves and your families against a Fire (Hell)��

[al-Tahreem 66:6 � interpretation of the meaning]

Protecting yourself and your family from it means reminding them of Hell. Discipline includes preaching, warning, threatening, smacking (lightly, if necessary), detaining, giving and being kind. Disciplining one who is good and noble is different from disciplining one who is difficult and ignoble. 

Fayd al-Qadeer, 5/257 

Smacking is a means of correcting the child; it is not something that it wanted in and of itself, rather it is resorted to if the child is stubborn and disobedient. 

There is a system of punishment in Islam, and there are many punishments in Islam, such as the hadd punishments for adultery, theft, slander, etc. All of these are prescribed in order to set the people straight and put a stop to their evil. 

Concerning such matters the Prophet (peace and blessings of Allaah be upon him) advised parents to deter their children from doing wrong. 

It was narrated from Ibn �Abbaas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: �Hang your whip where the members of the household can see it, for that will discipline them.� 

Narrated by al-Tabaraani, 10/248; its isnaad was classed as hasan by al-Haythami in Majma� al-Zawaa�id, 8/106 

Al-Albaani said in Saheeh al-Jaami�, 4022, it is hasan (good). 

So raising children should be a balance between encouragement and warning. The most important element of all is making the environment in which the children live a good one, by providing the means whereby they may be guided; this means that their educators should be religiously committed, including their parents. 

One of the ways in which a parent may be successful in raising his children is to use a cassette player to play tapes of teachings, Qur�aan recitation, khutbahs (sermons)and lessons of scholars, for there are many available.  

With regard to the books that you asked about, which you can refer to with regard to raising children, we recommend the following: 

Tarbiyat al-Atfaal fi Rihaab al-Islam by Muhammad Haamid al-Naasir and Khawlah �Abd al-Qaadir Darweesh 

Kayfa yurabbi al-Muslim waladahu by Muhammad Sa�eed al-Mawlawi 

Tarbiyat al-Abna� fi�l-Islam by Muhammad Jameel Zayno 

Kayfa nurabbi Atfaalana by Mahmoud Mahdi al-Istanbuli 

Mas�ooliyat al-Abb al-Muslim fi Tarbiyat al-Walad by �Adnaan Ba Haarith 

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. In Islamic religion, there is nothing that prohibits a Muslim man to marry a Christian woman provided she is chaste. But if one thinks that it is very probable that the children be brought up on a religion other than Islam, or if the wife stipulates that they be raised in that way, it is not permissible to marry this woman. As it is confirmed with absolute evidences that Islam is the religion of the truth, and it is the seal of religions. Anyone who practices any religion other than Islam, it will not be accepted from him.Allah makes it compulsory on the father to educate his children according to Islam, preserve them and protect them from anything that could be a cause for them to enter hellfire, which is the fate of those who die as non-Muslims.Allah says: "O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded." (At-Tahrim 66:6)For more benefit, please refer to Fatwa 88106.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. It is not legislated to bow down when greeting someone even if he is an old person, and it is forbidden to do so if bowing is in the same manner as Ruku� (bowing in the prayer). If a person does this as a way of glorifying the person (to whom he bows down) in the same way he glorifies the Creator (Allaah), then this is an act of disbelief. Therefore, you are obliged to avoid doing this in any case, and the best guidance is that of the Prophet (saw) . For more benefit, please refer to Fataawa 84465 and 88171. On the other hand, raising the hand, while greeting a person with Salaam, is permissible. It is reported that the Prophet (saw) passed by a group of women who were sitting in the mosque and he raised his hand [towards them while] greeting them with Salaam. [Ahmad and At-Tirmithi]. This means that he combined between greeting with Salaam and raising the hand, as stated by the scholars.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.  There is no harm in raising hands while making a supplication for the dead at his grave, or at graves in general; in fact, this is a desirable thing.  In principle, we should raise hands when making a supplication. However, it is not permissible for the Imam when making Khutba on Friday to raise his hands according to the opinion of the majority of scholars.Al-Nawawi, may Allah have Mercy on him, said that the Ahadith of raising hands have been narrated by companions who are impossible to agree on a lie. Allah knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

The Prophet (peace and blessings of Allaah be upon him) used to raise his hands for takbeerat al-ihram (the takbeer at the beginning of the prayer), sometimes whilst saying the takbeer, sometimes after it and sometimes before.

(al-Bukhaari and al-Nisaa�i)

When he had finished reciting Qur�aan, he would pause for a moment then raise his hands, say takbeer and do rukoo�.

(Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 128).

He used to raise his hands when he stood up from rukoo�

(reported by al-Bukhaari and Muslim), and this raising of the hands is mutawaatir (reported by so many to so many that it is inconceivable that they could all have agreed on a lie). It is the opinion of the majority of scholars and of some of the Hanafis. (Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) by al-Albaani, p. 136).

The Prophet (peace and blessings of Allaah be upon him) used to say takbeer when he got up for the third rak�ah

(reported by al-Bukhaari and Muslim), and he would raise his hands sometimes when he said this takbeer. (al-Bukhaari and Abu Dawood). (Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 177).

Raising the hands in prayer was a well-known practice among the companions of the Prophet (peace and blessings of Allaah be upon him). Imaam al-Bukhaari said: �Al-Hasan and Humayd ibn Hilaal said: �The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) all used to raise their hands, without exception.�

(Juz� raf� al-yadayn, p. 26, ma�a jila� al-�aynayn).

Ibn al-Qayyim said: �Look at the practice at the time of the Prophet (peace and blessings of Allaah be upon him), and the Sahaabah after him. They used to raise their hands in prayer when doing rukoo�, and when standing up again. And in the time of the Sahaabah, if �Abd-Allaah ibn �Umar saw someone not raising his hands in prayer, he would throw a stone at him. [next phrase is unclear].

(I�laam al-Muwaqqi�een, 2/376).

So what is proven in the Sunnah with regard to raising the hands in prayer is that they should be raised at four points in the prayer: when pronouncing takbeerat al-ihraam, when doing rukoo�, when standing up from rukoo�, and after standing up from the first tashahhud. 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.There are some Ahaadeeth that were reported about raising the hands before Sujood and when rising from Sujood, and the scholars differed in opinion about the authenticity of these Ahaadeeth. Some scholars classified them as authentic and some classified them as weak. Ibn 'Umar when describing the prayer of the Prophet (saw) negated the raising of the hands besides in three positions: Ibn 'Umar narrated: "I saw the Messenger of Allaah when he started the prayer, he raised his hands to the level of his shoulders when he said: Allaahu Akbar; and when he bowed in Rukoo', he did the same; and when he said 'Sami�a Allaahu li-man hamidah', he did the same and he said Rabana wa laka al-Hamd; but he did not raise his hands before Sujood or when he rose from Sujood." [Al-Bukhari and Muslim]Some scholars took the approach of reconciling between the Hadeeth of Ibn 'Umar and the Ahadeeth which provide the permissibility of raising the hands before Sujood and after it, saying that raising the hands (in these positions) should be done sometimes, while most of the time, the hands should not be raised. We have favored this view in our Fataawa.A Fatwa from the Permanent Committee reads: "Some scholars took the approach of preference concerning this; they considered the Hadeeth reported in Al-Bukhari and Muslim on the authority of Ibn 'Umar to be more valid � that one should not raise his hands before Sujood and when rising from Sujood. They considered the narration regarding raising the hands in these two positions as Shaath (odd) as it contradicts the more reliable narration (in Al-Bukhari and Muslim).Other scholars took the approach of reconciling between the narrations, as this is possible, so that one would not have to consider which Hadeeth is more valid. This is because reconciling requires acting in accordance with all the narrations that are confirmed while preference requires rejecting some narrations that are confirmed, which is contrary to the principle (i.e. all confirmed narrations should be acted upon). To explain, the Prophet, sallallaahu 'alayhi wa sallam, sometimes raised his hands before Sujood and when rising from Sujood, and at other times he did not do this, so each Companion narrated what he saw from the Prophet, sallallaahu 'alayhi wa sallam, and acting in accordance with the first approach (i.e. reconciling between the narrations) is more appropriate according the rule mentioned with it." [End of quote]According to the view that it is permissible to raise the hands, the way the hands should be raised in Sujood is the same as when saying Takbeer at the beginning of the prayer, and when bowing down (in Rukoo') and when rising from Rukoo', as in the Hadeeth: "he raised his hands to the level of his shoulders". An-Nawawi said describing how to raise the hands: "One raises his hands to the level of his shoulders such that the tips of his fingers are parallel to the top of his ears, and his thumbs are parallel to the bottom of his ears."Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

It is prescribed to say Ameen during the du�aa� al-qunoot, and when the imaam praises Allaah it is sufficient to remain silent, but if one says Subhaanaka (Glory be to You) or Subhaanahu (glory be to Him), this is OK. One should raise the hands during the du�aa� al-qunoot and when saying Takbeer during the janaazah and Eid prayers, because evidence to this effect has been narrated.

 And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

(Source: IslamQA)

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. Raising the hands when supplicating during the prayer is not prescribed under the Sharee‘ah. However, outside the prayer, it is recommended but not obligatory. Ibn Hajar Al-Haytami said in Al-Fataawa Al-Kubra: “Raising the hands is recommended while supplicating outside the prayer and the like. Whoever claimed that the Prophet (saw) did not raise his hands except during the supplication of Istisqaa’ (asking Allah for rain) has committed a major oversight and a serious mistake.” [End of Quote]The apparent meaning of the scholars’ statements in this regard is that the supplicant joins his hands together while supplicating. However, we do not know of any scholar who said that doing this is obligatory.Shaykh Ibn ‘Uthaymeen said in Ash-Sharh Al-Mumti’, when talking about Qunoot supplication: “The apparent meaning of the scholars’ statements is that he joins his hands, like a beggar when he asks someone to give him something. As for keeping the hands apart, then I do not know of any basis for that in the Sunnah or in the words of the scholars.” [End of Quote]Regarding the second question, if it means the manner of placing the hands while standing up in prayer, then there are several manners. We shall mention one of them only, namely holding the left wrist with the right hand and placing them on the chest above the navel.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 ʻalayhi wa sallam, is His slave and Messenger.The Sunnah includes raising the index finger during the Tashahhud, supplicating until the end of the Tashahhud and then concluding the prayer with Tasleem. It has been reported that Waa�il ibn Hajar said pertaining to the description of the Prophet's prayer, "Then, he, sallallaahu ʻalayhi wa sallam, raised his finger and I saw him moving it, supplicating with it." [Ahmad and An-Nasaa�i - Al-Albaani graded it Saheeh (sound)] Moreover, Ibn Baaz  said: "As for the index finger, the Sunnah includes raising it during the Tashahhud, from the beginning of the sitting until the Tasleem. It should be raised with a slight curve so as to point to the oneness of Allaah." [Majmoo' Al-Fataawa]Allaah Knows best.
(Source: islam_web)

Answer:

Praise be to Allah.

We put this question to Shaykh Muhammad ibn Saalih al-Uthaymeen, may Allaah preserve him, who said:

This (i.e., adding something to the price of the land) is a payment for handing over his turn with the fund.

Question:

Doesn�t this reward for handing over his turn involve paying for something sight unseen (majhool = unknown)?

Answer:

No, it is for something that is his. He may or may not get the loan, but both of them are taking the same risk, the one who is handing over his turn and the one who is taking it from him.

Question:

So what is the answer?

Answer:

The answer as it appears to me is: there is nothing wrong with it if the state (who owns the real-estate fund) allows it.

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 (saw) is His slave and Messenger. In principle, buying and selling and hiring should be done with the consent of the two parties, and it is permissible for the price or cost to be different from one person to another if this happens without any cheating, deceit or lies, and other matters which are forbidden in compensation [exchange] between a Muslim and another Muslim or between a Muslim and a non-Muslim. Good moral conducts do not change; since telling lies and cheating is forbidden in selling to a Muslim, these are also forbidden with a non-Muslim. There is nothing in religion that advocates raising the price for a buyer if he is a Jew, however, it is advocated to be generous and kind in selling in all cases, and it is permissible to raise the price or hiring provided there is consent between the two parties; this applies to Muslims between each other, or between a Muslim and a non-Muslim.For more benefit, please refer to Fatwa 88293.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. Raising one�s voice before the Prophet, sallallaahu 'alayhi wa sallam, is prohibited and contradicts the manners and morals by which Allaah Almighty educated His believing slaves. Allaah Almighty says (what means): {O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not. Indeed, those who lower their voices before the Messenger of Allaah � they are the ones whose hearts Allaah has tested for righteousness. For them is forgiveness and great reward.} [Quran 49: 2-3]If raising one�s voice is prohibited in mosques in general, then raising it in the mosque of the Messenger of Allaah, sallallaahu 'alayhi wa sallam, is much more prohibited. Whoever sees something of this sort should notify its doer of the prohibition and forbid him from doing so.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 scholars considered raising the voice when addressing the parents as undutifulness to them and ill-treatment, in the same manner that they considered lowering the voice when speaking to them as an act of kindness and benevolence. Ibn Hajar Al-Haythami said in Az-Zawaajir:"The grave major sin number 302: "Undutifulness to parents or one of them ..... the child should not respond to them in a harsh way, look at them in a stern manner, or raise his voice on them. Rather, one should be with them like a slave in front of his master...." [End of quote]Mafaateeh Al-Ghayb reads: "You should know that being kind to the parents is to serve them, not raise your voice on them, and not to speak to them in a stern manner, ..." [End of quote]The Fatwa of the Standing Committee was asked about whoever raises his voice when speaking to his mother, and it answered as follows: "You did an evil thing by raising your voice on your mother..." [End of quote]This is the principle ruling on raising the voice on the parents, but it appears �Allah knows best � that if there is a need, such as making them hear, because of them having hearing difficulties (or because of being far away), then there is no harm in this and it is not considered as undutifulness to them, especially if this is the only way to make them hear when addressing them.Allah knows best.
(Source: islam_web)