Blogger Widgets Get Answer From Quran & Sunnha: 2012

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Get answers from Quran & sunnha, so ask your question.Make this page your final destination to get convincing answers in the light of QURAN & SUNNHA

sleeping on stomach

Question:

sir, I want to ask that is sleeping downwords ie my front side of body touches ground & my back side is upwords, prohibited in islam

Answer:

Hadrat Yaish bin Tikhfah Al-Ghifari (r.a.) reported: ‘My father said: “I was lying down on my belly in the masjid when someone shook me with his foot, and said, "Lying down this way (upon one’s stomach) is disapproved by Allah.`` I looked up and saw that it was Messenger of Allah (saws).”’ Related by Abu Dawud.

Narrated by Abu Hurayrah When Allah's Messenger (saws) saw a man lying on his stomach he said, "This is a method of lying down which Allah does not like." Al-Tirmidhi [ 4718]

Narrated by Abu Dharr The Prophet (saws) came upon him when he was lying on his stomach, jerked him with his foot and said, "Jundub, only those who go to Hell (the Shayateen) lie like this!" Al-Tirmidhi [ 4731]

Thus from the guidance of prophet Mohammad it is clear that lying on the stomach is not liked by Allah & only shaytan likes that way of sleeping. So a believer should abstain from doing an act which is not liked by Allah & his messenger(pbuh).

Is Prophet Mohammad(SAW) alive?

Answer:

Allah Says in the Quran

Allah! There is no god but He (Alone), The Ever-Living, The Self-Subsisting Eternal. QURAN[2:255]

Allah is alone & ever-living is an Exclusive Attributes of Allah and Every creation has to perish one day without exception. As Allah Says in the Quran

And call not besides Allah on another god. There is no god but He. Everything (that exists) will perish, except His Own Face. To Him belongs the Command and to Him will ye (all) be brought back. QURAN [28:88]

Regardless of whether one in creation is a Prophet of Allah or anyone else, Everything (that exists) will perish, However if any one beleaves that there is any creation other than allah, who is ever living then with out any doubt he will be doing a grave sin of shirk, as ever- living is the one of the exclusive attributes of allah.

Like all prophets of Allah, prophet Mohammad(pbuh) was also a human being & servent of allah, he(pbuh) was having all the attributes of a human beings, he was born like all the humans are born, and he died a natural death. and his family and noble companions buried him with honor in his grave after his death!

Allah says in the Quran (O Prophet Mohamed (saws)) YOU SHALL DIE, and they too shall die! Then on the Day of Resurrection, you all will present your disputes before your Lord. QURAN [39:30-31]

Allah says in the Quran Mohamed is no more than a Messenger. Other Messengers have already died before him. If then, he (saws) also dies or is slain, will you turn about on your heels? Remember, he who turns about on his heels, will do no harm at all to Allah. Of course, Allah will duly reward those who live as His grateful servants. QURAN [3:144]

It is reported from Hadrat Aisha (r.a.) that Allah's Messenger (saws) died while Hadrat Abu Bakr (r.a.) was at a place called As-Sunah (Al-'Aliya). Hadrat Umar (r.a.) stood up and said, "By Allah! Allah's Messenger (saws) is not dead!" Hadrat Umar (r.a.) (later on) said, "By Allah! Nothing occurred to my mind except that." He said, "Verily! Allah will resurrect him (saws) and he will cut the hands and legs of some men." Then Hadrat Abu Bakr (r.a.) came and uncovered the face of Allah's Messenger (saws), kissed him and said, "Let my mother and father be sacrificed for you, (O Allah's Messenger (saws)), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice." Then he went out and said, "O oath-taker! Don't be hasty." When Hadrat Abu Bakr (r.a.) spoke, Hadrat Umar (r.a.) sat down. Abu Bakr (r.a.) praised and glorified Allah and said, “No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is alive and shall never die." Then he recited Allah's Statement.: "(O Muhammad) Verily you will die, and they also will die." (39.30) He also recited: “Mohamed is no more than a Messenger. Other Messengers have already died before him. If then, he (saws) also dies or is slain, will you turn about on your heels? Remember, he who turns about on his heels, will do no harm at all to Allah. Of course, Allah will duly reward those who live as His grateful servants.” (3.144)

Thus from the above guidance of allah it is clear that prophet mohammad(pbuh) is not alive, & It is absolutely against the principles of Islam to believe that Prophet Mohamed (saws) or any other person is alive in his grave, there can not be contact between the living person and adead person in the grave, they can not answer the supplications, they can not communicate. Thus one should abstain all these belief if one really fears Allah, may Allah guide us And Allah alone knows the best.

If imaam has to go for sajda sahu and some late comer joined only the Tash-hud, and when imaam slams on right side, should the late comer also slams with imaam?

Answer:

Narrated Abu Huraira: The Prophet said, "The Imam is to be followed. Say the Takbir when he says it; bow if he bows; if he says 'Sami a-l-lahu Liman hamida', say, ' Rabbana wa-laka-l-hamd', prostrate if he prostrates and pray sitting altogether if he prays sitting." sahih al-bukhari(Volume 1, Book 12, Number 701:)

Thus if one joins the congregational prayer in its middle, and the ‘imaam’ leading the prayer makes a mistake, and at the end of the prayer the ‘imaam’ performs the ‘sajdah-sahu’ (prostration of forgetfulness), the believer who joined the prayer (even if in the middle) must follow the ‘imaam’ and do the ‘sajdah-sahu’ with the congregation. The procedure is that when the imam recite the ‘tasleems’ on right side the believer who joined the salah late should not recite ‘tasleems’ as he has to complete his missed rakahs, then if the imam performs ‘sajdah-sahu’ in this case he should follow the imam & perform ‘sajdah-sahu’. After the ‘imaam’ has recited the ‘tasleems’ to signal the end of prayer, one must then stand up and complete the rakahs which one has missed in congregation.
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Would you like to guide me regarding the length of keeping beard, and is it allowed to keep beard of little length or of fashion style?

Answer:

It is not obligatory for a Muslim to keep a beard, but it is a sunnah, as prophet Mohammad (pbuh) was having beard.

Narrated Ibn 'Umar: Allah's Apostle said, "Cut the moustaches short and leave the beard (as it is)." SAHIH AL- BUKHARI[Volume 7, Book 72, Number 781] .

There is no specific size, length, or shape specified in the Sunnah regarding the beard…the simple and direct command of the Messenger of Allah (saws) to believing males was: ‘let your beards grow’.

Some scholars take the command literally and declare that the beard be allowed to grow naturally as long as it grows; while others are of the opinion that it should be at least one fistful in length, while others say that any size is acceptable. Thus in our humble opinion, if one lets one’s beard grow to its full natural length it would be closest to the Sunnah and Command of the Messenger of Allah (saws), and if one grows a fistful or less than that, provided his intention is to sport a beard because it is the Sunnah of the Noble Prophet (saws), he will have his due reward for his obedience.

Some Muslims follow the fashion of some Hollywood star or a bollywood star or anybody else whom they love, this following anybody other than prophet Mohammad (pbuh) shows that they have weakness in their faith & love for Prophet Mohammad (pbuh). As a Muslim, The Prophet (saws) should be our role model in every respect & through all walks of life as Allah says in the Holy Quran :

“There is indeed the best model for you in the Messenger of Allah, for every such person looks forward to Allah and the Last Day, and remember Allah much”. Quran [33:21].

Thus a believer should always abstain from following anyone other than prophet Mohammad (pbuh) so that he may prosper in this world & here after. And Allah knows the best.
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Liberty in sex for husband & wife?

Assalamu Alaikum: An Indonesian frend asked me a question: Can husband and wife bathe together. And can a husband and wife can see other's private parts during intercourse or during bathing or other time. Now i request u to guide me regarding answer....

Answer:

Allah says in the Qur'an, "They (your wives) are your garments. And you are their garments." Quran[2: 187]

Narrated Hisham bin 'Urwa: (on the authority of his father) 'Aisha said, "Whenever Allah's Apostle took the bath of Janaba, he cleaned his hands and performed ablution like that for prayer and then took a bath and rubbed his hair, till he felt that the whole skin of the head had become wet, then he would pour water thrice and wash the rest of the body." 'Aisha further said, "I and Allah's Apostle used to take a bath from a single water container, from which we took water simultaneously." Sahih Al-Bukhari[Vol 1, Book 5, No. 272]

Narrated Ibn 'Abbas: The Prophet and Maimuna used to take a bath from a single pot. Sahih Al-Bukhari[Vol 1, Book 5, No. 253]

Narrated 'Aisha: The Prophet and I used to take a bath from a single pot called 'Faraq' Sahih Al-Bukhari[Vol 1, Book 5, No. 250]

Narrated Aisha: The Prophet and I used to take a bath from a single pot of water and our hands used to go in the pot after each other in turn. Sahih L-Bukhari[Volume 1, Book 5, Number 261]

Narrated 'Aisha: The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, he used to order me to put on an Izar (dress worn below the waist) and used to fondle me. While in Itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses). Sahih Al-Bukhari[Vol 1, Book 6, No. 298]

Thus it is clear from the above guidance of Prophet Mohammad (pbuh) that there is no harm if the husband and wife like to bath together.

Your question: And can a husband and wife can see other's private parts during intercourse or during bathing or other time.

Islam has given liberty to the husband & wife as Allah Says in the Holy Quran:

Your wives are as a tilth unto you; so approach your tilth when or how ye will. Quran[2:223]

Abu Dhar al-Ghafari reported: ‘The Messenger of Allah (saws) said: “there is a reward for you [even] in sex with your wife."’ The companions asked: ‘O Messenger of Allah (saws) is there a reward if one satisfies his passion?" He (saws) said: "Do you know that if he satisfies it unlawfully he has taken a sin upon himself? Likewise, if he satisfies it lawfully, he is rewarded." Related by Ahmad and Muslim.

Islam has allowed the husband and the wife every possible liberty to enjoy conjugal relations with each other, except three:

1. It is strictly prohibited to have sexual intercourse with one’s wife during her period of menstruation.

2. It is strictly prohibited to enter the woman through her anus.

Narrated byAbdullah ibn Abbas Allah's Messenger (peace be upon him) received the revelation, "Your wives are a tilth to you, so come to your tilth.....", that means from in front or behind, but avoid the anus and intercourse during menstruation. Al-Tirmidhi [Hadith: 3191]

3. Oral sex

Other than the above three restrictions, one may enjoy conjugal relations with one’s wife any place, any time, and any how their heart’s desire. There is absolutely no ‘satr’ between a husband and a wife bonded in the sacred institution of marriage in Islam, and there is absolutely no harm and no restriction in Shariah if one sees, touches, rubs, or fondles, etc. the private parts of their spouse with their hands during their union.
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How to divide sacrifice meat on EID-UL_AZHA?

Answer:

The Sunnah of our beloved prophet mohammad(pbuh) was to consume a part of it, distribute a part of it among his companions, and give a part of it to the poor and needy.

Allah Says in the Quran : The sacrificial camels we have made for you as among the Symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not, but) live in contentment, and such as beg with due humility: thus have we made animals subject to you that ye may be grateful. Quran(22:36)

It is not their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right. Quran(22:37)


Narrated Salama bin Al-Aqua': The Prophet said, "Whoever has slaughtered a sacrifice should not keep anything of Its meat after three days." When it was the next year the people said, "O Allah's Apostle! Shall we do as we did last year?" He said, ' Eat of it and feed of it to others and store of it for in that year the people were having a hard time and I wanted you to help (the needy)." Sahih Al-Bukhari[Vol 7, Book 68, No. 476]

Fiqh-us-Sunnah Fiqh 5.115 A person offering a sacrifice may consume, without any restrictions, any amount of meat he may desire. He may likewise give away, or offer in charity any amount he may wish. Some scholars say that one may eat half, and give away the other half in charity, while others say that the meat be divided into three parts. Of these one may keep a part, distribute a part, and give in charity the third part.

If one wishes, one may eat all or part of it, or distribute all or part of it, or give to the poor all or part of it. There is absolutely no restriction on how much one should consume of the sacrificial meat, but it would be best to eat some oneself, distribute some, and give some to the poor and needy. And Allah knows the best.
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Which is The Best Animals for Sacrifice on Eid?

Answer:

There is consensus among scholars that a sacrifice must be of one of the animals, and that the best of these are, camels, then cows, then sheep and so on, for a camel is more beneficial for the poor because of its great size (more can benefit from its meat), and similarly a cow is more useful than a sheep.

There is disagreement, however, as to what is best for an individual to offer in sacrifice, a camel or a cow sharing one seventh of their price, or a sheep. Apparently the preference in this regard is to what is more useful and beneficial for the poor and the needy. And Allah knows the best.
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What are the conditions for the animal to be sacrificed on the EID?

Answer:

A sacrificial animal should satisfy the following conditions:

1) It should be two years old, if it is an animal other than a sheep. As for sheep, even a six month old lamb may be sacrificed, but it should be fat and healthy. As for a camel, it must be at least five years old, a cow two years old, and a goat a year old at least.

2) It should be healthy and free from all physical defects. It should not be one eyed, nor should it limp, be mangy, or very thin and weak. the scholars said: "If a man purchases a healthy animal for sacrifice. but later before its slaughtering it becomes sick or loses one eye or develops a limp in her legs, then such a person may slaughter it as a sacrifice and that will sulfice him (to fulfill his obligation). And Allah knows the best.

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On Eid-ul-Adha, who can sacrifice animal ?

Answer:

Allah Says in the Holy Quran:

It is not their (the sacrificial animal's) meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the good news to all who do right. Quran[22(Surah Hajj):37]

The sacrifice on the Eid ul Adha is obligatory on all the hajj pilgrims as it is considered an integral part of Hajj, i.e. every pilgrim must at least sacrifice one animal.

The offering of a sacrifice during the Day of Adha is a preferred Sunnah and thus voluntary For all the other believers who are not actually on the Hajj pilgrimage,. If one who is not performing the Hajj offers a sacrifice on the Day of Adha, one would be eligible to receive a huge reward from Allah; and if one for any reason is unable to offer it, there is no sin upon them.
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What did prophet mohammad(pbuh) did after the death of a believer?

Answer:

When ever any beliver died in the time of prophet Mohammad(pbuh) , he would do following things:

1: upon hearing the news of death, would declare the statement: “Inna lillahe wa inna ilayhe rajeoon” (From Allah we have come, and to Him Alone is our return).

2: prepare to give their deceased brother/sister in faith an honorable burial and encouraged the believers to participate for the burial prayers and sincerely seek forgiveness for them in their supplications.

3: He (saws) encouraged the believers to visit the bereaved family of the deceased and encouraged that close friends and neighbors provide food for the immediate family, preferably for a period of three days.
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Recitation of whole Holy Quran for the dead

When someone dies in Kashmir, after death there is the recitation of whole Holy Quran for the dead one, is it permissible in islam?

Answer:

Abu Hurayrah reported that the Prophet (saws) said: 'When a person dies all his good deeds cease except for three:

1. Sadaqa Jaariya. (continuous acts of charity. ie. a person who did or spent something in the way of Allah and people are still benefiting from it. Things like mosques, orphanages, wells, planting of trees and the like, which outlive the person who died and benefiting the ummah.)

2. Ilm un Naafe'ah.(beneficial knowledge. ie. a person who spread knowledge of Islam and people are still benefiting from it after his death. Things like lectures, writing books, good advice he gave to people, or any other knowledge of Islam that the person helped in spreading the word of Allah.)

3. Ibn us Saleh. (righteous children who regularly pray to Allah to forgive their father/mother who have died.)

Thus these things listed below add to the account of the dead person:

Continuous charity (sudkay jaryia)

Beneficial knowledge

Righteous off-spring who make supplications for them.

Other than the above three sources, absolutely nothing can be added or transferred to the account of the deceased after their death.regarding the recitation of the holy quran for sawab to the dead person is not from the sunnha, so is clearly an innovation/bida as it is clear from the above guidance of our beloved prophet mohammad(pbuh). And Allah knows the best.
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celebrating fourth day of dead person?

Is it permissible in Islam to celebrate fourth day of any dead person?

Answer:

Narrated Um 'Atiyya: We were forbidden to mourn for more than three days except for a husband. SAHIH AL-BUKHARI[Volume 7, Book 63, Number 253]

Narrated Muhammad bin Sirin: One of the sons of Um 'Atiyya died, and when it was the third day she asked for a yellow perfume and put it over her body, and said, "We were forbidden to mourn for more than three days except for our husbands." SAHIH AL-BUKHARI [Volume 2, Book 23, Number 369]

……….Narrated Um Habiba: The Prophet said, "It is not lawful for a Muslim woman who believes in Allah and the Last Day to mourn for more than three days, except for her husband, for whom she should mourn for four months and ten days." SAHIH AL-BUKHARI[Book 7 :: Volume 63 :: Hadith 252]

The prophet mohammad(pbuh) guided that it was not lawful for the believers to mourn for any deceased for more than three days except for a widow, whose period of mourning is four months and ten days. It is encouraged that the believers visit the bereaved family members of the deceased during this period, provide them with food, share in their grief, guide them towards patience and constancy, and help them in whatever way possible.

Other than the above, there is absolutely no example of the Prophet (saws) ever allowing or encouraging the reading of ‘khatams’, or allowing the reciting of ‘Quls’, or specifying further days or any kinds of rituals like the 4th, 9th, 10th, 30th, 40th days of mourning, or feeding, or doing any ritual for or in the name of the deceased!

Thus the 4th, 9th, 10th, 30th, 40th etc are all innovations & the believer should abstain from the doing of things/deeds that are not from practice of the Messenger of Allah (pbuh) or his noble companions;
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Who are the ahmadis?

Answer:

The absolute major differences in belief of the Ahmadis or Qaadiyaanis, and the belief which takes them out of the fold of Islam are:

They believe in the advent of a Prophet after the death of the Last and Final Messenger of Allah, Mohamed ar-Rasool Allah (saws). They hold the belief that their leader and founder of their faith, Ghulam Ahmad Qaadiyani was appointed a Prophet, the concept of which is absolutely against the clear guidance of the Quran and the Sunnah.

They believe that their prophet supposedly received revelations from Allah, after Allah revealed His Last and Final Revelation of the Glorious Quran on His Last and final Messenger, Prophet mohammad(pbuh)

There are umpteen other beliefs and practices they do and propagate in the core tenets of the deen, but it is their above two blasphemous beliefs that take them out of the fold of the deen of Truth, Al-Islam.

They also hold the belief that Prophet Isa (a.s.) will not appear at the end of time; that the promised Imam Mahdi has already appeared; they have their own variation of Shariah Law which is quite different and distinct from the Shariah Law endorsed by the Quran and the Sunnah, etc. Thus the ahmadis who claim to be muslims, but are not muslims.
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Sects in islam

Answer:


Classifications of Hadith

Answer:

A number of classifications of hadith have been made. Five of these classifications are shown in the figure [below], and are briefly described subsequently

1: According to the reference to a particular authority

Four types of hadith can be identified.

o Qudsi - Divine; a revelation from Allah (SWT); relayed with the words of the Prophet (PBUH).

o Marfu - elevated; a narration from the Prophet (PBUH), e.g. I heard the Prophet (PBUH) saying ...

o Mauquf- stopped: a narration from a companion only, e.g., we were commanded to ...

o Maqtu' - severed: a narration from a successor.

2: According to the links of Isnad - interrupted or uninterrupted

Six categories can be identified.

o Musnad - supported: a hadith which is reported by a traditionalist, based on what he learned from his teacher at a time of life suitable for learning; similarly - in turn - for each teacher until the isnad reaches a well known companion, who in turn, reports from the Prophet (PBUH).

o Mutassil - continuous: a hadith with an uninterrupted isnad which goes back only to a companion or successor.

o Mursal - hurried: if the link between the successor and the Prophet (PBUH) is missing, e.g. when a successor says "The Prophet said...".

o Munqati - broken: is a hadith whose link anywhere before the successor (i.e., closer to the traditionalist recording the hadith) is missing.

o Mu'adal - perplexing: is a hadith whose reporter omits two or more consecutive reporters in the isnad.

o Mu'allaq - hanging: is a hadith whose reporter omits the whole isnad and quotes the Prophet (PBUH) directly (i.e., the link is missing at the beginning). o

3: According to the number of reporters involved in each stage of Isnad

Five categories of hadith can be identified:

o Mutawatir - Consecutive: is a hadith which is reported by such a large number of people that they cannot be expected to agree upon a lie, all of them together.

o Ahad - isolated: is a hadith which is narrated by people whose number does not reach that of the mutawatir. It is further classified into:

o Mash'hur - famous: hadith reported by more than two reporters.

o Aziz - rare, strong: at any stage in the isnad, only two reporters are found to narrate the hadith.

o Gharib - strange: At some stage of the Isnad, only one reporter is found relating it.

4: According to the nature of the text and isnad

o Munkar - denounced: is a hadith which is reported by a weak narrator, and whose narration goes against another authentic hadith.

o Mudraj - interpolated: an addition by a reporter to the text of the hadith being narrated.

5: According to the reliability and memory of the reporters

This provides the final verdict on a hadith - four categories can be identified:

o Sahih - sound. Imam Al-shafi'i states the following requiremetts for a hadith, which is not mutawatir, to be acceptable "each reporter should be trustworthy in his religion; he should be known to be truthtul in his narrating, to understand what he narrates, to know how a different expression can alter the meaning, and to report the wording of the hadith verbatim, not only its meaning".

o Hasan - good: is the one where its source is known and its reporters are unambiguous.

o Da'if - weak: a hadith which fails to reach the status of hasan. Usually, the weakness is: a) one of discontinuity in the isnad, in which case the hadith could be - according to the nature of the discontinuity - munqati (broken), mu'allaq (hanging), mu'dal (perplexing), or mursal (hurried), or b) one of the reporters having a disparaged character, such as due to his telling lies, excessive mistakes, opposition to the narration of more reliable sources, involvement in innovation, or ambiguity surrounding his person.

o Maudu' - fabricated or forged: is a hadith whose text goes against the established norms of the Prophet's sayings, or its reporters include a liar. Fabricated hadith are also recognized by external evidence related to a discrepancy found in the dates or times of a particular incident.
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catching salah

If we catch only the rukoo(bowing) of a rakaat, is that rakaat valid?

If imaam is in rukoo(bowing) and some late one come, then shall we go directly into rukoo after Takbeer or should we first go for kayaam(standing) and then takbeer?


Answer:

Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing, for instance, if the congregation is prostrating one should perform the opening takbir and then join it in the prostration. However, such a person is not considered as having performed the rak'ah unless he performs the ruku' (bowing), even if he just bows and puts his hands on his knees, when the imam is finishing his ruku'.

Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: "If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah." This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his Al-Mustadrak.

From the above guidance of our beloved prophet it is clear that If the imam leading the congregation prayer has completed his ‘ruku’, raised his head & declared ‘sameh allaholeman hameda’, the one who joins the congregation at this stage should make the ‘takbir’ & stand along with the congregation, but he would have deemed to miss that rakah which he should complete at the end of prayer.

But if imam is still in the ruku when one joins the congregation & he is able to catch the ruku then he does not have to repeat that particular raka.

Your Question: If we catch only the rukoo(bowing) of a rakaat, is that rakaat valid?

Yes , our prophet mohammad(pbuh) said: And whoever 'catches' the ruku', he catches the salah.

Your Question: If imaam is in rukoo(bowing) and some late one come, then shall we go directly into rukoo after Takbeer or should we first go for kayaam(standing) and then takbeer?

Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing. And Allah knows the best.
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Anti-Islamic or Evil thoughts?

One of the sister pose this question , but she then removed it from the facebook page .


Answer:

Abu Huraira reported that Muhammad, the Messenger of Allah (may peace be upon him), said: When it occurs to my bondsman that he should do a good deed but he actually does not do it, record one good to him, but if he puts it into practice, I make an entry of ten good acts in his favour. When it occurs to him to do evil, but he does not commit it, I forgive that. But if he commits it, I record one evil against his name. The Messenger of Allah (may peace be upon him) observed. The angels said: That bondsman of Yours intends to commit evil. though His Lord is more Vigilant than he. Upon this He (the Lord) said: Watch him; if he commits (evil), write it against his name but if he refrains from doing it, write one good deed for him, for he desisted from doing it for My sake. The Messenger of Allah said: He who amongst you is good of faith, all his good acts are multiplied from ten to seven hundred times (and are recorded in his name) and all the evils that he commits are recorded as such (i, e. without increase) till he meets Allah. SAHIH MUSLIM [Book 001, Number 0235]

Thus from the above guidance of our beloved prophet (pbuh) if a believer has any type of evil or anti Islamic thought, there will be no sin on him till he actually commits the sin, these all evil thoughts are from satan as he is open enemy to every believer.

If a suggestion from Satan assail thy (mind), seek refuge with Allah. for He heareth and knoweth (all things). QURAN[7:200]

Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!QURAN[7:201]


Thus a believer should seek refuge with Allah, when ever any type of evil or anti Islamic thought comes to a believers mind, as Allah is our only helper & protector to tackle with satan. And Allah knows the best.
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Visiting graveyard on EID

Assalamu Alaikum: sir usaully in kashmir after fajar prayer on the day of Eid, people go to graveyard for faatiha, is it permissile on Eid?

Answer:

The prophet mohammad(pbuh) did not specify a day to visit the graveyards, thus one may visit the graveyards whenever one wills.

To allocate a particular day to visit graveyards, or to assume that the visiting of graveyards on a particular day is more meritorious or auspicious than on other days, would be an incorrect assumption and belief.

To recite or offer ‘fatihah’ when visiting the graves is not from the Sunnah of the prophet mohammad(pbuh), thus it has to be an innovation….and every innovation in the pure and perfect religion of Islam must be avoided by the believers who sincerely believe in Allah and the Last Day.as every innovation is misguidance & every misguidance is in hell.

Whenever the Prophet mohammad(pbuh) visited a grave or graveyard, he (pbuh) would make the following supplications:

Ibn Abbas reported: "Once the Prophet (saws) passed by graves in Madinah. He (saws) tumed his face toward them saying: 'Peace be upon you, O dwellers of these graves. May Allah forgive us and you. You have preceded us, and we are following your trail'." Tirmidhi[Al-Tirmidhi Hadith 584(R)]

Aishah reported: "I asked: 'What should I say when I pass by a graveyard, O Messenger of Allah (saws)?' He (saws) replied, 'Say, "Peace be upon the believing men and women dwelling here. May Allah grant mercy to those who have preceded us and those who are to follow them. Certainly, Allah willing, we will join you"'. Related by Muslim.

Abu Huraira reported: The Messenger of Allah (may peace The upon him) went out to the graveyard and said: Peace be upon you, the abode of the believing people. and If Allah so wills we shall join you.... (and so on and so forth) like the hadith narrated by Isma'il b. Ja'far except the words of Malik: Then some persons would be driven away from my Cistern.SAHIH MUSLIM[ Book 2 : Hadith 483]

There is absolutely no evidence in the authentic and established Sunnah of the Messenger of Allah (saws), nor in the practice of the noble companions, whereby any amongst them recited the Surah Al-Fatihah or practiced any rite or ritual called the Fatihah when visiting the graves or graveyards.

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Good or Bad bida

Is there any concept of Bidati Hasanah in Islam?

Answer:

A bida means innovation, anything which is invented and added to the pure deen of Islam, after the deen of Islam was completed on our beloved prophet Mohammad (pbuh) is called bida.

Therefore if anyone starts any new thing in the complete and pure deen of Islam for the pleasure of Allah, then no doubt he is inventing a new thing in the deen of islam, which has been completed by Allah on our beloved prophet Mohammad(pbuh) as Allah says in the Quran:

"This day I have perfected for you your religion and completed my favour upon you and have approved for you Islam as a religion." Quran(5: 3).

If one brings, invents, adds or innovates any act or deed in religion which has not been specifically endorsed by Allah and His Messenger (pbuh), then it has to be a ‘bida’ or innovation & every innovation is an error.

Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." SAHIH MUSLIM[Book 4: Hadith 1885]

The word “every” in “every innovation is error” includes every thing, irrespective of whether you label it ‘good’ or ‘bada’ bida. So there is nothing like good or bad bida, as every bida is a misguidance & every misguidance is error & every error led to hellfire.

If any one follows/trusts/obeys the guidance of Allah & his messenger(pbuh) then he can never be misled by any one. But if he obeys the guidance of any one else then he (with no doubt) is being led astray. And Allah knows the best.
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Unwanted body hair

After how many days should we cut the unwanted hairs of our body?

Answer:

It is not only permissible, but highly recommended that one pluck, cut, or shave his unwanted hair from the armpits and the pubic area. Removal of unwanted hair is a natural orfitrah Sunnah; and it is recorded that the Messenger (saws) and his noble companions removed their unwanted hair regularly.

Narrated Abu Huraira : I heard the Prophet saying. "Five practices are characteristics of the Fitra: circumcision, shaving the pubic hair, cutting the moustaches short, clipping the nails, and depilating the hair of the armpits." SAHIH AL-BUKHARI[Book 7 :: Volume 72 :: Hadith 779]

Yahya related to me from Malik from Said ibn Abi Said al-Maqburi from his father that Abu Hurayra said, "There are five things from the fitra: cutting the nails, trimming the moustache, removing the hair from the armpit, shaving the pubic region and circumcision." MALIK MUWATTA[Book 49 : Hadith 49.3.3]

There is no specific number of days specified by the Messenger of Allah (saws) for the removal of unwanted hair, but some of the companions have said that they used to remove their unwanted hair in a maximum period of every 40 days. And Allah knows the best.
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Sajdah-Tul-Tilaawah

asalamu alaikum mai aap se ye janah chahta hoon ke sajdae tilawat mai sajdah mai kya padna chahyee.

Answer:

The brother has only asked for, what to recite in prostration, but i want to clerify more things about this.

if a believer recites the Quran and comes across a sajdah aayah, and he/she is in a position and place where they can perform the sajdah immediately; they should stop reciting the Quran and bow down in prostration to the Lord of the Worlds.

The way to do an Islamic sajdah is to prostrate oneself on the ground in the direction of the Qiblah, whereby one’s knees, toes, palms, and forehead touch the ground. In sajdah, one may glorify Allah just as one glorifies Him in the sajdah while praying, and say, “Subhanah Rabbi Al-A’ala”.

Fiqh-us-Sunnah Fiqh 2.40 Whoever recites a "'Verse of prostration (sajdah)" or hears a "Verse of prostration" from the Holy Quran, should stop the recitation, face the qiblah, pronounce the ‘takbir’, prostrate, then make the takbir again, and rise from the prostration. This prostration is known in Islamic Jurisprudence as ‘sajdah-tul-tilaawah’ or ‘the prostration of recital’. Naf'i relates that Ibn 'Umar said: "The Prophet (saws) would recite the Qur'an to us and when he (saws) came to an ''ayyah of sajdah,' he would make the takbir and go into sajdah and we would (also) make the sajdah." This is related by Abu Dawud, al-Baihaqi, and al-Hakim.

The difference between sajdah-tilaawah and the sajdah of prayer is that in the sajdah-tilaawah there is no rukooh before the sajdah, nor tasleem after the sajdah.

But, when prophet mohammad(pbuh) was on the pulpit, or on a vehicle (camel, horse, donkey, etc.), and when during the recitation of the Holy Quran, he (saws) came across one of the sajdah aayahs, he would continue or complete his sermon or his ride, and would perform the sajdah later. And Allah knows the best.

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The Opening Supplication in prayers

Answer:

Fiqs-sunnah Volume 1, Page 132a:

It is preferred (sunnah) for the person to begin his prayer with one of the supplications that the Prophet, upon whom be peace, used to begin his prayers. This occurs after the opening takbir and before the recitation of al-Fatihah. Some of the supplications that have been related are:

-1. Reported Abu Hurairah, "When the Prophet, upon whom be peace, made the opening takbir, he would be quiet for a little while before his recitation. I asked him, 'O Messenger of Allah, may my father and mother be sacrificed for you, why are you quiet between the (opening) takbir and your recitation? What do you say (at that time)?' He said, 'I say, O Allah, make the distance between me and my sins as far as you have made the distance between the East and the West. O Allah, cleanse me of my sins as a white garment is cleansed of dirt. O Allah, purify me from my sins by snow, rain and hail." (Related by al-Bukhari, Muslim, Abu Dawud, an-Nasa'i and Ibn Majah.)

-2. Reported 'Ali, that when the Prophet stood for prayer, he would make the takbir and then say, "I have turned my face to the one who created the heavens and the earth as a sincere submissive (person), and I am not one of the polytheists. My prayers, my sacrifice, my life and my death are all for Allah, the Lord of the Worlds. He has no partner. That is what I have been ordered and I am of those who submit. O Allah, you are the King and there is no Lord besides You. You are my Lord and I am Your slave. I have wronged my soul and You are aware of my sins, so forgive all of my sins. No one forgives sins save You. Guide me to the best character. No one can guide to the best of that save You. Turn me away from its evil, and no one can turn me from its evil save You. At your beck and call, all the good is in Your hands and evil is not to You. And I am for You and to You are the blessings and the exaltedness. I seek your forgiveness and return unto You." (Related by Ahmad, Muslim, at-Tirmizhi, Abu Dawud and others.)

-3- It is related that 'Umar used to say, after the beginning takbir, "Glory be to You, O Allah, and to You is the praise. Blessed is Your name and most high is Your honor. There is no Lord besides You." This hadith is related by Muslim with a broken chain. Ad-Daraqutni traces it back to the Prophet and back to 'Umar.

Commenting on it, Ibn al-Qayyim says, "It has been authenticated that 'Umar began with that in the place (of the preceding prayer) of the Prophet, upon whom be peace. He would recite it aloud and teach it to the people. And owing to that fact, it is considered to have its source with the Prophet, upon whom be peace. For that reason, Imam Ahmad says, "I act by what has been related from 'Umar. If a person begins with something that has been related, it is good."

-4- 'Asim ibn Humaid asked 'Aishah how the Prophet, upon whom be peace, began his late-night prayers. She replied, "You have asked me about something that no one before you has asked. When he would stand for prayer, he would make the takbir ten times (after the opening takbir), and then say 'Al-hamdu lillah' ten times. He would then ask forgiveness ten times, and then would say, "O Allah, forgive me, guide me, provide for me, sustain me and give me refuge from a constraining place on the Day of Resurrection." (Related by Abu Dawud, an-Nasa'i and Ibn Majah.)

-5- 'Abdurahman ibn 'Auf asked 'Aishah how the Prophet, upon whom be peace, began his prayer when he would pray during the night. She said, "When he would get up during the night, he would begin his prayer with, 'O Allah, Lord of Gabriel, Mikhail and Israfil, Creator of the heavens and the earth, Knower of the Unseen and the Seen. You will judge between Your slaves concerning matters wherein they differ. Guide me to the truth in those matters wherein they differ by Your permission, for You guide whom You will to the straight path." (Related by Muslim, Abu Dawud, at- Tirmizhi, anNasa'i and Ibn Majah.)

-6- Nafa' ibn Jubair ibn Mut'am related from his father who said, "I heard the Messenger of Allah say in his voluntary prayer, 'Allahu akbar kabeera' three times, 'al-Hamdu lillah katheera' three times, 'Subhanallahi bukratan wa asila' three times, and then 'O Allah, I seek refuge in You from Satan the accursed and from his pricking, spittle and puffing.' I said, 'O Messenger of Allah, what are his pricking, spittle and puffing?' He said, 'His pricking is the insanity by which he takes the children of Adam. His spittle is arrogance, and his puffing is (evil) poetry." (Related by Ahmad, Abu Dawud, Ibn Majah and Ibn Hibban.)

-7- Ibn 'Abbas related that when the Prophet, upon whom be peace, got up for the night prayer, he would say, "O Allah, to You is the praise. You are the support of the heavens and the earth and whatever is therein. To You is the praise. You are the light of the heavens and the earth and whatever is therein. To You is the praise. You are the Truth. Your promise is true. The meeting with You is true. Your speech is true. Paradise is true. Hell-fire is true. Your prophets are true. Muhammad is true. The hour is true. O Allah, to You have I submitted, and in You have I believed. In You I put my trust, and to You do I come. For You do I dispute, and to You is the judgement. Forgive me my earlier and later sins, and what has been private and public. You are the predecessor and the successor. There is no god except You. There is no lord other than You. There is no power or might except in Allah." This hadith is related by al-Bukhari, Muslim, Abu Dawud, at- Tirmizhi, an-Nasa'i, Ibn Majah and Malik. In Abu Dawud's version, the Prophet, upon whom be peace, said that after the opening takbir.

-8- It is a preferred act for the one in prayer to seek refuge from Satan between his opening supplication and his Qur'anic recitation. Allah says, "When you recite the Qur'an, seek refuge in Allah from the outcast Satan." In the preceding hadith of Nafa' ibn Jubair, the Prophet is reported to have said, "O Allah, I seek refuge in you from Satan, the outcast." Said Ibn al- Munzhir, "It has been related from the Prophet, upon whom be peace, that he would say, 'I seek refuge in Allah from Satan, the outcast' before reciting."

-9- It is sunnah to say ,"I seek refuge in..." silently. In al-Mughni, it states, "One should say the seeking of refuge silently and not aloud, and I do not know of any difference of opinion on that point." But ash-Shaf'i was of the opinion that one may choose between saying it silently or aloud in those prayers recited aloud. It has been related that Abu Hurairah recited aloud, but this report has a weak chain.

-10- The seeking of refuge is to be done in the first rak'ah only. Reported Abu Hurairah, "When the Prophet, upon whom be peace, would get up for the second rak'ah, he would begin with 'al-Hamdu lillahi, rabb ul -'aalimeen', without having any period of silence." (Related by Muslim.)

Speaking of it, Ibn al-Qayyim says, "The jurists differ over whether or not that is a time to say, 'I seek refuge...' But they agree that it is not a place to make the opening supplication. On the former point, there are two opinions, both of them related from Ahmad. Some of his companions concluded that either the prayer is only one recitation, so it is sufficient just to seek refuge once, or that each recital is a recital by itself that requires the seeking of refuge. They do not dispute the fact that the opening supplication is for the whole prayer. It is sufficient to seek refuge only once, as it is apparent from the authentic hadith." Then he mentions the preceding hadith of Abu Hurairah, and says, "It is sufficient just to make one opening supplication, since there is no real break between the recital of the prayer. The only thing that is between them is the remembrance of Allah, and so on. Therefore, it will be considered as one recital. Ash Shaukani has the final word, and says, 'It is best just to do what has been related from the sunnah, and that is to seek refuge in the first rak'ah only."

thus it is clear from the above guidance of prophet mohammad(pbuh), that it is sunnah to recite the supplications or (sana) after the opening takbir & before the recitation of Al-fathia, & it is to be recited only in the first raka.all the scholars agree on this that it is preferd sunnah to recite this supplication,so we should strive to follow every sunnah of our beloved prophet(pbuh) as allah says in the QURAN:

“There is indeed the best model for you in the Messenger of Allah, for every such person looks forward to Allah and the Last Day, and remember Allah much”. Quran [33:21].

"And whatever the Messenger gives you, take it, and whatever he forbids you, leave it. And fear Allah: truly Allah is severe in punishment. " [Qur'an 59:7]


however if a believer forgets to recite this supplication, his prayer will be considerd valid, AND ALLAH KNOWS THE BEST.
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Weeping Over the Dead ?

Answer:

Muslim scholars are agreed that weeping for the dead is permissible, whereas crying and wailing are not. It is reported in a sound hadith that the Prophet, peace be upon him, said: "Allah does not punish a person for shedding tears or feeling pain in his heart. But He does punish, though he may show mercy, because of (what he utters with) this," and then he pointed to his tongue.[Bukhari :: Book 2 :: Volume 23 :: Hadith 391 ]

The Prophet, peace be upon him, wept on the death of his son, Ibrahim, and said: "The eyes shed tears and the heart feels pain, but we utter only what pleases our Lord. O Ibrahim! We are aggrieved at your demise."[Bukhari :: Book 2 :: Volume 23 :: Hadith 390 ]

He also wept when his grand daughter, Umaymah, daughter of Zainab, died. At this Sa'ad ibn 'Ubadah said: "O Messenger of Allah! Are you weeping? Did you not forbid Zainab from weeping?" The Prophet, peace be upon him, replied: "This (weeping) is the mercy that Allah has placed in the hearts of His servants. And surely Allah bestows mercy upon those who are merciful among His servants." A report is transmitted by At-Tabarani on the authority of Abdullah ibn Zaid to the effect that weeping without wailing is permitted.

Weeping aloud and wailing cause pain and suffering to the dead person. It is reported from Ibn 'Umar that when 'Umar was stabbed and he became unconscious the people around him began crying loudly. When he regained consciousness he said to them: "Don't you know that the Messenger of Allah said: 'A dead person is tormented by the wailing of the living'."

Umar reported Allah's Apostle (may peace be upon him) as saying: The dead is punished in the grave because of wailing on it.[Muslim :: Book 4 : Hadith 2016]

Narrated Shu'ba: The deceased is tortured for the wailing of the living ones over him .[Bukhari :: Book 2 :: Volume 23 :: Hadith 380 ]

Abu Musa reports that when 'Umar was wounded Suhaib cried: "O my dear brother!" At this 'Umar said: "O Suhaib! Don't you know that the Messenger of Allah said: 'A dead person is tormented by the wailing of the living people'."

Al-Mughirah ibn Sh'ubah reports that he heard the Prophet, peace be upon him, saying: "The one who is wailed for is tortured on account of it." The above hadith are reported by Bukhari and Muslim.

These hadith mean that a dead person feels pain and displeasure when his family wails over him, for he hears their wailing and their deeds are shown to him. This does not mean that the dead are actually punished and tormented because of the wailing of their families for them, because the Qur'an says that a person is not accountable for the actions of others.

Ibn Jarir reported from Abu Hurairah that he said: "Your deeds are shown to your dead relatives. So if these are good, they are pleased, and if these are bad, they despise them."

Ahmad and Tirmizhi reported on the authority of Anas that the Prophet, peace be upon him, said: "Your deeds are shown to your dead relatives and kinsfolk. So if these are good they are pleased, and if these are bad they say: 'O Allah! Let them not die until You have guided them to the right path as You guided us before'."

An-N'uman ibn Bashir reports: "Abdullah ibn Rawahah fainted and his sister, 'Amrah, started wailing: 'O my monumental loss!' 'O, my this and that!' When he regained consciousness, he said to her: 'Every time you said something (about me) i was asked, "Are you really what she said?"'." [Bukhari :: Book 5 :: Volume 59 :: Hadith 566 ]

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What are the requirements that must be met for a funeral prayer?



Answer:

Certain requirements must be met for a valid funeral prayer, and failure to meet any of these may invalidate the prayer. These requirements are given below:

-1. Intention

The real intention is what is in the heart, and its verbal utterance is not legally required. Allah says in the Qur'an:

"And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true in (faith)." Qur'an 98.5

And the Prophet, peace be upon him, said: "Verily, all deeds (of a person) will be judged in the light of the intentions behind them, and every person will attain what he intends."

-2. Standing Prayer

The majority of scholars regard it as an essential condition for a valid funeral prayer to stand while praying if one is physically able to do so. A funeral prayer offered while sitting or riding, without any valid excuse, is not valid.

It is reported in Al-Mughni "It is not permissible for one to offer a funeral prayer while riding, as in this case an essential condition - standing while praying - would be missing." This is the opinion of Abu Hanifah, Ash-Shafi'i, and Abu Thaur. There is no difference on this point. It is preferable to put one's hands together, placing the right on the left, as is done in the prescribed regular prayer. Some disagree, but in our view it is better and preferable.

-3- Loud Recitation of Four Takbirs

This is based on a report transmitted by both Bukhari and Muslim on the authority of Jabir who said: "Allah's Messenger, peace be upon him, offered funeral prayers for Najashi (Negus) and said four takbirs. (That is, he said Allahu akbar four times) Bukhari :: Book 2 :: Volume 23 :: Hadith 337

Tirmizhi said: Most of the learned Companions of the Prophet (may Allah be pleased with them) and others followed and acted in accordance with the above example of the Prophet. They hold that four takbirs should be said in a funeral prayer. Among these scholars are Sufyan, Malik, Ibn Al-Mubarak, Ash-Shafi'i, Ahmad, and Ishaq.

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How to perform Funeral Prayer?

Answer:

-1. Make sure that you meet all the requirements for a formal prayer (salah);

-2. Stand up with the intention of supplicating for the deceased;

-3. Raise both hands with a takbir (takbirat al ihram);

-4. Fold your right hand over your left hand;

-5. Commence the funeral prayer with the (silent) recitation of Al-Fatihah.

-6. After Al-Fatihah say another takbir,

-7. Offer salutations to the Prophet, peace be upon him, and end with a takbir.

-8. Now supplicate for the deceased, and end with a takbir.

-9. Make a general supplication.

-10. End the prayer with salutations (to the right and to the left side).

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What are the Actions to be Discouraged in a Funeral Procession?

Answer

While accompanying a funeral procession, it is disliked to:

-1. Recite or raise one's voice or any similar activity.

-2. Carrying torches of fire in a funeral procession.

-3. Sitting down, when one is following a funeral before those carrying the coffin put it down.

-4. Remain seated when a funeral procession passes by.

-5. Permit women to accompany a funeral procession.

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Converting from islam to other religion



Answer:

They impress on thee as a favour that they have embraced Islam. Say, "Count not your Islam as a favour upon me: Nay, Allah has conferred a favour upon you that He has guided you to the faith, if ye be true and sincere. QURAN[49:17]

O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. QURAN[5:54]

Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship). QURAN[5:55]

As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the fellowship of Allah that must certainly triumph.QURAN[5:56]

They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. QURAN[2:217]

But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray. QURAN[3:90]

As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.QURAN[3:91]

Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. QURAN[4:137]

To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;-QURAN[4:138]

The punishment for those who reject faith after they have declared belief is referring to the hereafter as mentioned in the above verses of quran

However the prophet mohammad(pbuh) has prescribed a capital punishment for those who declare belief & then reject faith.

Narrated 'Abdullah: Allah's Apostle said, "The blood of a Muslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle, cannot be shed except in three cases: In Qisas for murder, a married person who commits illegal sexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims." SAHIH AL-BUKHARI[Volume 9, Book 83, Number 17]

pornography

Answer:

O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith. QURAN[7:27]

When they do aught that is shameful, they say: "We found our fathers doing so"; and "(Allah) commanded us thus": Say: "Nay, Allah never commands what is shameful: do ye say of Allah what ye know not?"QURAN[7:28]

Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.QURAN[7:33]


Islamic teaching is focused on how to gain self control, in order to increase spiritual awareness & prepare the soul to accept Allah. The pornography is in direct opposite with the very heart of Islamic teaching. When a person falls in the trape of porn, he basically fails to control himself, so he becomes prisoner of his own physical needs at lowest level, it increases selfishness & locks his heart to mercy towords other people. Thus it directly contradicts sprit of islam

Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition.QURAN[16:90]

Say: "Come, I will rehearse what Allah hath (really) prohibited you from": Join not anything as equal with Him; be good to your parents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open or secret; take not life, which Allah hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.QURAN[6:151]

Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not.QURQN[24:19]

O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things).QURAN[24:21]

Pornography has all the elements which Allah has forbidden. If some one is looking at someone committing zina whether it is in movie or picture or the actual thing, it is all haram.

Assalamu Alaikum dear sir: is fasting valid if someone still eats after the end of Sehri time?

Answer:

The time for the pre-dawn meal is between the middle of the night and dawn. It is considered best to delay it (that is, as close to dawn a possible), I.e. a believer can take the pre-dawn meals up to the adan for fajar prayer, so when the adan starts stop eating , If a person still eats after the sehri time is over ie when the adan for the fajar prayer is given then there is no doubt that his fast is invalid, & he has to make up this day later.

If someone has food in his mouth when fajr is beginning, he should spit it out. If he is having intercourse (with his wife) at that time, he should immediately stop. If he does so, his fast will still be valid. If he continues in these actions at that time, he will have broken his fast. Al-Bukhari and Muslim record from Aishah that the Prophet said: "Bilal makes the call to prayer while it is still night; therefore, eat and drink until Ibn Umm Maktum makes the call to prayer."

what are the acts that invalidate wudu?

Answer:

The acts that invalidate wudu are:

1. answering the call of nature,

2. releasing wind,

3. sleeping, and

4. sexual emissions.

Looking at one’s private parts does not constitute breaking the presence of wudu; thus if one who is in a state of wudu happens to look at his private parts, his wudu will be considered valid and he does not need to redo his wudu to attend prayer.

Is it necessary also for muqtadis to recite Taqbir(Allahu Akbar) after imaam in a prayer?

Answer:

It is sunnah to make the takbir upon every rising, lowering, standing or sitting, except when one comes up from bowing, in which case one should say, "Allah hears him who praises Him”

Abu Huraira reported: When the Messenger of Allah (may peace be upon him) got up for prayer, he would say the takbir (Allah-o-Akbar) when standing, then say the takbir when bowing. then say:" Allah listened to him who praised him," when coming to the erect position after bowing, then say while standing:" To Thee, our Lord, be the praise", then recite the takbir when getting down for prostration, then say the takbir on raising his head, then say the takbir on prostrating himself, then say the takbir on raising his head. He would do that throughout the whole prayer till he would complete it, and he would say the takbir when he would get up at the end of two rak'as after adopting the sitting posture. Abu Huraira said: My prayer has the best resemblance amongst you with the prayer of the Messenger of Allah (may peace be upon him). SAHIH AL-MUSLIM[Book 004, Number 0765]

Narrated Imran bin Husain: I offered the prayer with 'Ali in Basra and he made us remember the prayer which we used to pray with Allah's Apostle. 'Ali said Takbir on each rising and bowing. SAHIH AL-BUKHARI[Volume 1, Book 12, Number 751]

Narrated 'Ikrima: I saw a person praying at Muqam-lbrahim (the place of Abraham by the Ka'ba) and he was saying Takbir on every bowing, rising, standing and sitting. I asked Ibn 'Abbas (about this prayer). He admonished me saying: "Isn't that the prayer of the Prophet?" SAHIH AL-BUKHARI[Volume 1, Book 12, Number 754]

Thus it is clear from the above guidance of mohammad(pbuh) that we should say takbir when we move from one position to another in prayer & even if we are praying behind an imam or alone.

Is suhur compulsory?

Answer:

It is narrated by Hadrat Anas bin Malik (r.a.) that the Prophet (saws) said, "Take Suhur, as there is a blessing in it." SAHIH Bukhari [Book 3 :: Volume 31 :: Hadith 146]

The taking of ‘suhur’ for fasting is an extremely preferred Sunnah of the Prophet mohammad(pbuh), and he (pbuh) recommended and urged the believers to eat and/or drink something before the fast begins. It would make the fast easy for the believer and he (saws) said that Allah has put a blessing in this meal.

The taking of the ‘suhar’ is extremely proffered sunnah, & not an obligatory or compulsory. If one does not take the ‘suhur’ and intends to fast, their fast will be considered valid.

If for whatever reason, one does not like to get up and eat a full meal at the time of ‘suhoor’, it is preferred that one gets up just before dawn and eat something (even only one date) and/or a gulp of water… so that one would be able to attain the blessings of the ‘suhoor’, Insha Allah. And Allah knows the best.
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Should we recite the iftaar Dua before eating or after eating something?



Answer:

The dua that the prophet mohammad(pbuh) recited at the iftar time are:

The dua he(pbuh) recited before breaking fast:

Narrated by Mu'adh ibn Zuhrah The Prophet of Allah (saws) used to say when he (saws) broke his fast: 'O Allah, for Thee I have fasted, in Thee I have believed, and with Thy provision I have broken my fast.' (Allah humma inni laka sumto, wa bika amanto, wa ala rizkika aftarto.) ABU-DAWUD[hadith 2351 ]

and the dua after breaking fast:

Narrated by Abdullah ibn Umar When the Messenger of Allah (saws) had broken his fast he (saws) would say: 'The thirst has gone, the glands are moist, and the reward is confirmed, if Allah Wills.' (Zahaba zamau, wab tallatil urooqo, wa thabatal ajro Insha Allah.) ABU-DAWUD[Hadith 2350 ]

If we missed some rakaats of some prayer behind an imaan, after completion of prayer, how we will start the prayer?

Answer:

Fiqh-us-Sunnah :Volume 2, Page 54a: Catching up with imam or the congregation Whoever joins a congregation, he should perform the opening takbir while standing and then move directly to the act that the congregation may be performing, for instance, if the congregation is prostrating one should perform the opening takbir and then join it in the prostration. However, such a person is not considered as having performed the rak'ah unless he performs the ruku' (bowing), even if he just bows and puts his hands on his knees, when the imam is finishing his ruku'.

Abu Hurairah reports that the Messenger of Allah sallallahu alehi wasallam said: "If you come to the salah and we are in sajdah, then make sajdah with us but do not count it [as a rak'ah]. And whoever 'catches' the ruku', he catches the salah."

This is related by Abu Dawud, Ibn Khuzaimah in his Sahih, and by al-Hakim, who considers it sahih, in his Al-Mustadrak.

Thus in the light of above guidance of prophet mohammad (pbuh), when ever one joins congregation prayer in progress, one should stand & declare opening ‘takbir’, & then immediately & directly move to the act in which the congregation is. I,e if the congregation is in ‘sajda’ then he should also goto to ‘sajda’.

Narrated Abu Huraira: Allah's Apostle said, "Whoever could get one Rak'a of a prayer, (in its proper time) he has got the prayer." SAHIH AL-BUKHARI[Volume 1, Book 10, Number 554]

When the imam finishes the prayer by saying taslim (salam) on both sides then you should get up to complete the missed raka’s. but remember one thing that you should sit for “atayyatu” after every two rakas, to complete the prayer.

Is touching, kissing, hugging wife permitted while in fasting?

Answer:

Yahya related to me from Malik from Abu'n-Nadr, the mawla of Umar ibn Ubaydullah that A'isha bint Talha told him that she was once with A'isha, the wife of the Prophet, may Allah bless him and grant him peace, and her husband, who was fasting, came and visited her there. (He was Abdullah ibn Abd ar-Rahman ibn Abi Bakras-Siddiq.) A'isha said to him, "What's stopping you from coming close to your wife and kissing her and joking with her?" He said, "Can I kiss her when I am fasting?" She said, "Yes." MALIK MUWATTA[BOOK 18: HADITH 18.5.16 ]

Hafsa (Allah be pleased with her) reported that the Messenger of Allah (may peace be upon him) kissed (his wives) while fasting. SAHIH MUSLIM [BOOK 6: HADITH 2448]

'A'isha (Allah be pleased with her) reported: Allah's Messenger (may peace be upon him) used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you. SAHIH MUSLIM[BOOK 6 : HADITH 2439]

Thus it is clear from the above narrations that touching, kissing, & hugging wife does not invalidate or decreases the value of your fast in the sight of Allah. And Allah knows the best.
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Marriage & parents

Assalamu Alaikum: can we marry without the permission of our parents and if we do so , is the marriage valid?

Answer:

Allah & his messenger(pbuh) have declared marriage a sunnah in Islam , but have commanded & made it absolutely obligatory (fard-ayn) on every believer to obey their parents, as Allah says in the Quran:

“And your lord has decreed that you worship none but him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.” QURAN [17:23]

“And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."” QURAN[17:24]


If the parents are not commenced then marry the man/women whom both you & your parents approve of. But what ever the case don’t disobey your parents. The marriage is a voluntary act but to obey lawful command of our parents is an absolutely obligatory duty of every believer, as prophet Mohammad (pbuh) said

Narrated Anas: The Prophet was asked about the great sins He said, "They are:-- (1 ) To join others in worship with Allah,
(2) To be undutiful to one's parents.
(3) To kill a person (which Allah has forbidden to kill) (i.e. to commit the crime of murdering).
(4) And to give a false witness." SAHIH AL-BUKHARI[Volume 3, Book 48, Number 821]

Narrated byAbudDarda When a man came to him and said, "I have a wife whom my mother commands me to divorce," he replied to him that he had heard Allah's Messenger (peace be upon him) say, "A parent is the best of the gates of Paradise; so if you wish, keep to the gate, or lose it." AL-TIRMIDHI[Hadith 4928]

Allah Says in the Holy Quran : ……But it is possible that ye dislike a thing which is good for you and that ye love a thing which is bad for you. But Allah Knows and ye know not. QURAN[2:216]

Thus It would absolutely not be considered righteousness, (in what ever situation)for a believing women to arrange her own marriage with out the approval of parents.

Narrated by Aisha, Ummul Mu`minin The Messenger of Allah (saws) said: 'The marriage of a woman who marries without the consent of her guardians (wali) is void.' (He (saws) said these words three times.) ABU-DAWUD[Hadith 2078]

Narrated by Abu Hurayrah Allah's Messenger (saws) said, "A woman may not give a woman in marriage, nor may she give herself in marriage, for the immoral woman is the one who gives herself in marriage." AL-TIRMIDHI[Hadith 3137]

Islam also guides that the parents should not force their son/daughter to marry someone he/she does not wish to do not marry, nor should son/daughter force his /her parents. marriage is not merely a union of two people who love each other, but rather a sacred union that unites two whole families….thus if one is faced with a situation whereby their son is so in ‘love’ with an eligible girl (believer, chaste, etc.) and the parents of the boy are satisfied with the character and the practice of religion of the girl…..they should accede with the choice and request of their son.

Narrated byAbuHurayrah Allah's Messenger (peace be upon him) said, 'When someone with whose religion and character you are satisfied asks your daughter in marriage, accede to his request. If you do not do so, there will be temptation on Earth and extensive corruption.' Tirmidhi, Nasa'i and Ibn Majah transmitted it. AL-TIRMIDHI[Hadith 3090]

Regarding the validity of marrage:

There are four absolutely obligatory conditions for a marriage or ‘nikaah’ to be deemed lawful in the Sight of Shariah and of Allah :
1. Proposal by one party and acceptance by the other.
2. The determination of ‘mehr’ for the bride.
3. The availability of at least two witnesses to the marriage contract.
4. The consent of the parents/guardians (wali) of the bride.
If even one of the above four obligatory conditions of a ‘nikaah’ are not honored, the marriage will not be deemed lawful, in the light of shariha

It is not necessary for a man to take his parents consent to get married. But it would be more befitting a believer if he takes the blessings of his parents. That would be best. And Allah knows the best.
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Things that will break the fast & what about EYE DROPS

Answer:

There are five things which will break the fast:

1: Intentional eating

2: Intentional drinking

3: Sexual intercourse

4: voluntary semen discharge

5: the menstruation of the woman while fasting

The scholars and jurists in Islam are unanimous in their opinion that the application of eye-drops or eye-tubes for the ailment in one’s eyes do not effect the validity of one’s fast in the least….and Allah Alone Knows Best.
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MILAAD: Celebrating Birth-day of Prophet Mohammad (pbuh)

Answer:

Historians are in contradictions and disagreements regarding the exact date of birth of our beloved prophet Mohammad (pbuh), and there is no record of the date of birth of our beloved prophet Mohammad (pbuh) in Quran & Hadith, so it is clear that the birth days where not important in Islam. However one thing that is mentioned in the Hadith regarding the birth of our beloved prophet is that our prophet Mohammad (pbuh) was born on Monday as related in this narration:

Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me. SAHIH MUSLIM [Book 6 : Hadith 2606 ]

Thus if one loves prophet Mohammad (pbuh), then he should strive to follow the actions & commands of prophet Mohammad(pbuh), and should avoid the acts that where not performed or commanded by our beloved Mohammad(pbuh). If we claim to believe in Allah and the Last Day, then we must try and do everything the Prophet (saws) did, and stay away from everything that the Prophet (saws) stayed away from, as that could not be part of religion, as Allah says in the quran:

“There is indeed the best model for you in the Messenger of Allah, for every such person looks forward to Allah and the Last Day, and remember Allah much”. Quran[33:21].

The birth-day or death-day of any individual has absolutely no significance in the deen of Islam, and our beloved prophet Mohammad (pbuh) never ever celebrate his own birth day or any loved ones nor did his companions, who loved him more than anyone else.

Therefore if anyone starts any new thing in the complete and pure deen of Islam for the pleasure of Allah, then no doubt he is inventing a new thing in the deen of islam, which has been completed by Allah on our beloved prophet Mohammad(pbuh) as Allah says in the Quran:

"This day I have perfected for you your religion and completed my favour upon you and have approved for you Islam as a religion." Quran(5: 3).

Thus their can be no addition or deletion of any thing in the complete religion of Islam. The celebrating of the birthday of our beloved prophet Mohammad (pbuh) is a clear and manifest bida/ innovation in the pure deen of Islam, and the believers should fear Allah and absolutely abstain from this, as these innovations are errors and every error leads to hell fire.

Jabir b. Abdullah said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying:" The enemy has made a morning attack on you and in the evening too." He would also say:" The last Hour and I have been sent like these two." and he would join his forefinger and middle finger; and would further say:" The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." SAHIH MUSLIM[Book 4: Hadith 1885]

Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected." SAHIH AL-BUKHARI[Volume 3, Book 49, Number 861:]

If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people. ABU DAWUD[Book 39 : Hadith 4515]

Thus innovations are the evil affairs , so we should abstain from the things which are not done by messenger of Allah or commanded by Allah & his messenger(pbuh) as it is the solemn belief of every true believer who sincerely fears Allah and the Last Day, that there was, is, or never will be anyone in the annuls of creation who worshipped Allah more or better than the Noble Last and Final Messenger of Allah. And Allah knows the best.
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Is it permitted for husband & wife to have sexual intercourse in Ramadan?

 

Answer:

Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint. Quran(2:187)

Thus it is permissible for husband & wife to have sexual intercourse during the nights of ramdan or fasts, but it is forbidden for them to have sexual intercourse during the fasting hours i.e. while they are fasting. If however one does intercourse while fasting then he has to pay for this transgression by either freeing a slave, (if he can not afford to do that ) then fast for two months consecutive, (if he can not have that much strength, ) then by feeding 60 poor people & this would be ‘kaffarah’ for going beyond limits set by Allah.
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Can we burn candles in shabe barat is it right in islam?

Answer:

Giving significance to the night of 15th Sha'ban, visiting graveyards, doing extra Ibaadah (worship) and offering extra Nawaafil Salaah with the intention of specifically doing so on the occasion of 15th Sha'ban, having illuminations, considering it to be the Eid of the dead and keeping awake for the whole night of 15th Sha'ban and encouraging others to do the same -- all these are Bid'ah (innovation) . The prophet and the Sahaabah never did so nor commanded the muslims to do so. Thus the burning of candles on the 15th shaban is also bida or innovation, and innovations are the evil affairs,

The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." SAHIH MUSLIM[Book 4: Hadith 1885]

If anyone introduces an innovation, he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His angels, and by all the people. ABU DAWUD[Book 39 : Hadith 4515]

so we should abstain from the things which are not done by messenger of Allah or companions of mohammad(pbuh) or commanded by Allah & his messenger(pbuh) as it is the solemn belief of every true believer who sincerely fears Allah and the Last Day, that there was, is, or never will be anyone in the annuls of creation who worshipped Allah more or better than the Noble Last and Final Messenger of Allah.
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What to recite during intercource with wife?

Answer:

When the husband approaches the wife for sexual intercourse, he should recite the “'Bismillah. Allah humma jannib nas-Shaytaan wa jannib nas-Shaytaana feema razaktana’ (In the name of Allah. O Allah! Protect us from the Shaytaan and prevent the Shaytaan from approaching our offspring you (may) bestow upon us)” this is reported in the Hadith below:

Narrated by Ibn Abbas: The Prophet (saws) said, "If anyone of you, when having sexual relation with his wife, says:'Bismillah. Allah humma jannib nas-Shaytaan wa jannib nas-Shaytaana feema razaktana’ (In the name of Allah. O Allah! Protect us from the Shaytaan and prevent the Shaytaan from approaching our offspring You (may) bestow upon us) and if he begets a child (as a result of that relation) Shaytaan will not (be able to) harm it." SAHIH AL-BUKHARI[Volume 4, Book 54, Number 493]

By Reciting The Above, Shatan Will Not Be Able To Cause Any Harm To The Husband & Wife Or The Child.
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Anal Sex

asalamualykum; i have read your post regarding the prohibition of things for husband & wife, and you mentioned sex through anus is prohibited, so plz give me references from Quran and hadith to clearfy that, thanks
 

Answer

It is strictly prohibited in Islam to enter the wife through her anus; Prophet Mohammad (pbuh) strongly prohibited the believing men not to have sexual intercourse with wife through her anus. Those who does are under curse and has nothing to do with what has been sent down to Muhammad (pbuh). This is mentioned in the narrations below:

Narrated byAbdullah ibn Abbas Allah's Messenger (peace be upon him) received the revelation, "Your wives are a tilth to you, so come to your tilth.....", that means from in front or behind, but avoid the anus and intercourse during menstruation. Al-Tirmidhi [Hadith: 3191]

Narrated byKhuzaymah ibn Thabit The Prophet (peace be upon him) said, "Allah is not ashamed of the truth. Do not have intercourse with women through the anus." Al-Tirmidhi [Hadith: 3192]

Narrated byAbdullah ibn Abbas Allah's Messenger (peace be upon him) said, "Allah will not look at a man who has intercourse with a man or a woman through the anus." Al-Tirmidhi [Hadith: 3195]

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: He who has intercourse with his wife through her anus is accursed. Abu-Dawud [Book 11 : Hadith 2157 ]

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: If anyone resorts to a diviner and believes in what he says (according) to the version of Musa), or has intercourse with his wife (according to the agreed version) when she is menstruating, or has intercourse with his wife through her anus, he has nothing to do with what has been sent down to Muhammad (peace_be_upon_him) Abu-Dawud [Book 29 : Hadith 3895 ]

thus it becomes clear from the above narrations that it is strictly prohabited in islam to have anal sex with wife. may allah guide us to the right path
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What is forbidden in sex with wife?

Answer:

The things which are prohabited in sex with wife are:

1. It is strictly prohibited to have sexual intercourse with one’s wife during her period of menstruation.

2. It is strictly prohibited to enter the woman through her anus (anal sex).

3. ‘oral’ sex, whereby one touches the other’s private organs with their mouth.
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Can a person with impurity touch the Quran?

Answer:

Believers, who are not clean due to sexual impurity or other, are not allowed to touch the glorious Quran, till they are not clean as Allah says in the Quran:

“That this is indeed a quran Most Honourable, In a Book well-guarded, Which none shall touch but those who are clean:” QURAN [56:77, 78, 79]