Blogger Widgets Get Answer From Quran & Sunnha: March 2012



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Is it permissible to make request for death from allah when one is in trouble?


In Islam a muslim should not request for death when he/she is in trouble. prophit mohammad(pboh) has forbiden us to do so. it is mentioned in the sahih hadith below.

Anas (b. Malik) reported Allah's Messenger (may peace be upon him) as saying. None of you should make a request for death because of the trouble in which he is involved, but if there is no other help to it, then say: O Allah, keep me alive as long as there is goodness in life for me and bring death to me when there is goodness in death for me.sahih muslim(Book 035, Number 6480)

Nadr b. Anas reported, as when Anas was alive, that he said: Had Allah's Messenger (may peace be upon him) not stated this.." None should make a request for death," I would have definitely done that.sahih muslim(Book 035, Number 6482)

Abu Hazim reported: I visited Khabbab who bad seven cauteries on his stomach and he said: Had Allah's Messenger (may peace be upon him) not forbidden us to call for death, I would have done so.Sahih Muslim(Book 035, Number 6483)

Hammam b. Munabbih said: Abu Huraira narrated to us ahadith from Allah's Messenger (may peace be upon him) and out of these one is that Allah's Messenger (may peace be upon him) said: None amongst you should make a request for death, and do not call for it before it comes, for when any one of you dies, he ceases (to do good) deeds and the life of a believer is not prolonged but for goodness.Sahih Muslim(Book 035, Number 6485)

So it is clear that we should not request for death in what ever conditions of a person are. And Allah knows the best

Is it permissible to offer Nafil Salaah after Witr Salaah?


Is it true that my last prayer should be witr or is this merely recommended as a prudent course of action by the Prophet (saw). Once I pray witr after Isha and later I want to pray Nafil, can I do so?


It is Mustahab (i.e. highly recommended) for a Muslim to make witr as his/her last prayer at night since the traditions of the Prophet (pbuh) exhort the Muslims to do so.

Narrated NafiIbn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rak’ahs at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak’ah and that will be the witr for all the Rak’ahs at which you have offered’." [Sahih Al-Bukhari Vol.1 Hadith No.472]

Narrated Abdullah bin UmarThe Prophet (pbuh) said, "Make Witr as your last prayer at night." [Sahih Al-Bukhari Vol.2 Hadith No.998]

However, this command of the Prophet (pbuh) is in the sense of it being preferable, and not obligatory, because it is proven in the Ahadith that the Prophet (pbuh) sometimes prayed two rak’ahs (units) after Witr whilst sitting down.

Abu Salamah asked ‘Aisha about the prayer of the Messenger of Allah (pbuh). She said: “He observed thirteen rak’ahs (in the night prayer). He observed eight rak’ahs and would then observe witr and then observe two rak’ahs sitting, and when he wanted to bow He stood up and then bowed down, and then observed two rak’ahs in between the Adhan and Iqamah of the dawn prayer”. [Sahih Muslim Vol.1 Chapter 261 Hadith No.1608]

The Prophet (pbuh) prayed two rak’ahs after witr in order to demonstrate that it is permissible to pray nafil after witr. He did not always pray nafil after witr, rather he did that only a few times.

If one prays Witr in the beginning of the night, after that Allah (swt) enables him/her to pray qiyaam, then one can pray two by two but he/she does not have to repeat Witr, because the Prophet (pbuh) said, “There cannot be two Witrs in one night.” [Sunan Abu Dawood Vol.1 Chapter 495 Hadith No.1434]. And Allah Knows the Best.

Is man created from Sperm od Dust?


At one place the Qur’an mentions that man is created from sperm and in another place it mentions that man is created from dust. Are these two verses not contradicting?


1. Man created from sperm and dust

The Qur’an refers to the lowly beginnings of a human being from a drop of sperm, in several verses including the following verse from Surah Al-Qiyamah:

"Was he not a drop of sperm emitted (in lowly form)"? [Al-Qur’an 75:37]

The Qur’an also mentions in several places that human beings were created from dust. The following verse makes a reference to the origin of human beings:

"(Consider) that We created you out of dust". [Al-Qur’an 22:5]

We now know that all the elements present in the human body (i.e. the constituent elements of the human body) are all present in the earth in small or great quantities. This is the scientific explanation for the Qur’anic verse that says that man was created from dust.

In certain verses, the Qur’an says that man was created from sperm, while in certain other verses it says that man was created from dust. However this is not a contradiction. Contradiction means statements, which are opposite or conflicting and both cannot be true simultaneously.

2. Man created from water

In certain places the Qur’an also says that man was created from water. For instance in Surah Al-Furqan it says:

"It is He Who has created man from water". [Al-Qur’an 25:54]

Science has proved all the three statements to be correct. Man has been created from sperm, dust as well as water.

3. It is not a Contradiction but a Contradistinction

Suppose I say that in order to make a cup of tea one needs water. One also needs tealeaves or tea powder. The two statements are not contradictory since both water and tealeaves are required in order to make a cup of tea. Furthermore if I want sweet tea I can even add sugar.

Thus there is no contradiction in the Qur’an when it says that man is created from sperm, dust and water. It is not a contradiction but a contradistinction. Contradistinction means speaking about two different concepts on the same subject without conflict. For instance if I say that the man is always truthful and a habitual liar, it is a contradiction, but if I say that a man is always honest, kind and loving, then it is a contradistinction

Marrying women from the people of the book


Can a Muslim man marry a Christian or a Jew?


It is permissible for a Muslim man to marry a woman from the People of the Book (i.e. the Jews and the Christians), only if they fulfill certain criteria. Allah (swt) says:

“And (Lawful in marriage are) chaste women from among the believers and chaste women from among those who were given the Scripture before you…” [Surah Al-Maidah 5:5]

Based on the above verse, most of the scholars say that a Muslim man can marry any woman who is a Jew or a Christian. On the other hand, if we read the Qur’an as a whole, Allah (swt) also says that Muslims are not allowed to marry Mushriksi.e. people who associate partners with Allah (swt).

“And do not marry Mushrik (polytheistic) women until they believe. And a believing slave woman is better than a polytheist, even though she might please you.” [Surah Al-Baqarah 2:221]

Moreover, we find that the Jews and the Christians too associate partners with Allah (swt). Says Allah (swt) in the Glorious Qur’an:

“They (Jews and the Christians) have taken their scholars and monks as lords besides Allah, and (also) the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.” [Surah At-Tawbah 9:31]

The Christians, who claim that Jesus (pbuh) is God as well as the Son of God, insist on the supposed divinity of Jesus (pbuh) and worship him as such.

“They have certainly disbelieved who say, “Allah is the Messiah, the son of Mary” while the Messiah has said, “O children of Israel, worship Allah, my Lord and your Lord.” Indeed he who associates other with Allah – Allah has forbidden him paradise and his refuge is the fire. And there are not for the wrongdoers any helpers.” [Surah Al-Maidah 5:72]

From the above-mentioned verses and many such verses of the Qur'an, it is very clear that almost all the present day Jews and the Christians are committing shirk by joining partners with Allah (swt). Apparently, it appears to be a “contradiction” in the Qur’an, since at one place Allah (swt) forbids Muslims from marrying Mushriks, whereas at another place He allows Muslim men to marry women from the Jews and the Christians, most of who as per the Qur'anic narrations are Mushriks too i.e. those who associate partners with Allah (swt).

In another verse of the Glorious Qur’an, Allah (swt) conciliates all the above verses by informing us that among the Jews and the Christians there are also people who are true believers i.e. they believe in only one God and do not associate partners with Allah (swt). It says,

“Among them (Jews and the Christians) are believers but most of them are defiantly disobedient.” [Surah Ali Imran 3:110]

Therefore, according to me, Muslim men are permitted to marry only those women from the People of the Book (i.e. the Jews and the Christians) who are chaste as well as who do not commit shirk i.e. those who do not believe in trinity and Jesus’ (pbuh) divinity. And Allah Knows the Best.

Raising one's hands during salaah


A few people in our locality raise their hands before and after doing ‘Rukoo’. Is it a correct act while praying?


In addition to raising one’s hands in prayer when pronouncing Takbir al-Ihraam (the first Takbir), it is Mustahab (i.e. a recommended act) to raise one’s hands at three other times during Salaah (the Muslim prayer): (i) just before bowing inRukoo’, (ii) when rising from Rukoo’ and (iii) when standing up after the first Tashahhud. The reports of raising of the hands are ‘mutawaatir’, which means they are reported by so many narrators to so many that it is inconceivable that they could all have agreed on a lie.


Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and he also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same." [Sahih Al-Bukhari Vol.1 Hadith No.739]

Imam al-Bukhari (may Allah have mercy on him) wrote a separate book on this issue, which he called ‘Juz’ fi Raf’ al-Yadayn’(Section on Raising the Hands), in which he proved that the hands should be raised at these points in the prayer.

Raising the hands in prayer was a well-known practice amongst the companions of the Prophet (pbuh). Imam al-Bukhari said: “Al-Hasan and Humayd ibn Hilaal said: ‘The Companions of the Messenger of Allah (pbuh) all used to raise their hands, without exception.” [Juz’ raf’ al-yadayn, page 26].

There are no less than four Ahadith in Sahih Al-Bukhari and six in Sahih Muslim with respect to raising the hands before and after Rukoo’ (bowing), besides several other authentic traditions in other Ahadith compilations.

The traditions of not raising hands at these instances are classified as da’eef (weak) by the scholars of Hadith. It is important for us to remind ourselves that once the Sunnah of the Prophet (pbuh) becomes clear to a person, it is not permissible for him/her to ignore it in favour of the opinion of anyone, since we all are Ummatis and followers of the Prophet (pbuh).

Hence, a Muslim should not fail to raise his hands at the points in prayer described in the Sunnah. Every Muslim should strive to make his prayer like the prayer of the Prophet (pbuh) who said, “Pray as you have seen me praying.” [Sahih Al-Bukhari Vol.1 Hadith No.631]. And Allah knows the best.

Forbidden times for salaah


I am told by many people that it is not permissible to read the Qur’an or do Sajdah after Asr prayers and that we cannot pray, be it reading Qur’an or Namaz at 12.00 clock. Kindly reply!


Regarding the time of recitation, it is permissible for a Muslim to recite the Qur’an at any time of the day or night as he/she wishes. Rather it is mustahab i.e. recommended to remember Allah (dhikr) after Fajr, which certainly includes reading the Qur’an, as it is one of the best forms of dhikr.

The Prophet (pbuh) said: “Whoever prays Fajr in congregation, then sits and remembers Allah until the sun comes up, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah.” [Tirmidhi al-Jumu’ah Hadith No.585]

There are certain times at which the Prophet (pbuh) has disallowed prayer. These are: (i) While the sun is rising (i.e. during the time of sunrise), (ii) when the sun has reached its highest point i.e. at noon and (iii) while sun is setting (i.e. during the time of sunset).

‘Uqbah ibn ‘Aamir said: “There were the times at which the Messenger of Allaah (pbuh) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.” [Sahih Muslim Vol.2 Chapter 292 Hadith No.1811]

Narrated Abu Said Al Khudri: I heard Allah's Messenger (pbuh) saying, "There is no prayer after fajr prayer till the sun rises, and there is no prayer after the Asr prayer till the sun sets." [Sahih Al-Bukhari Vol.1 Hadith No.586]

Contrary to this, the Prophet (pbuh) used to pray two raka’ahs after asr prayer as related in many of the authentic traditions. However, it is important for us to note that whenever we perceive a difference between Qaul (command) and Amal (action) of the Prophet (pbuh), then according to the rule of fiqh, command takes precedence over the action.

Thus under normal circumstances, a Muslim should not offer Salaah after the Fajr prayer until the sun rises or after the asrprayer until the sun sets, unless there is a valid reason and requirement. For example, if after having offered his asr salaah a person enters a mosque before sunset, he can offer two raka’ahs Tahiyyat al-masjid (prayer after entering mosque) before sitting which is a recommended Sunnah.

Similarly, if a person does Tawaaf of the Ka’bah after offering Fajr salaah and before sunrise, he can offer two raka’ahs Salaatal-Tawaaf (prayer done after circumambulating the Ka’bah). And Allah knows the best.

Wife's consent prior to a subsequent Nikaah


Does a Muslim man require explicit consent from his first wife, to marry a second woman?


In Islam, marriage is a solemn contract for which the Islamic Shari’ah has laid down rules and measures to guarantee its stability. Though Islam permits a man to have more than one wife, it stipulates that certain conditions are to be met in this regard, for Islam’s main focus is on building a stable marital life. If a man is able to take a second wife, and can treat both wives in a just manner, and he wants to, then he is allowed to do so as Allah says,

“… marry women of your choice two or three or four; but if you fear that you will not be just, then (marry only) one …”

There is no evidence in the Qur’an and the authentic traditions of the prophet (pbuh), which states that it is obligatory for the husband to have the explicit consent of his first wife, if he wants to take a second wife.

However, he should inform his first wife about his intention. It is preferable to convince her about his decision but it is not compulsory to take her consent. But if the wife has stipulated a condition in the marriage contract, that her husband is not allowed to take another wife as long as she is married to him, then the husband should adhere to the condition and is obliged to take her permission before taking another wife.

The conditions of marriage are the most binding of conditions and are the most important before Allah, because through them intimacy becomes permissible. Narrated ‘Uqba: The Messenger of Allaah (pbuh) said: “The conditions most entitled to be abided are those of (wedding contract) with which intimacy becomes permissible to you.” [Sahih Al-Bukhari Vol.7 Hadith No.5151]

Therefore in the light of the above, it’s clear that the first wife’s consent is not a prerequisite for a man to take another wife unless she specifies the above condition in her marriage contract. And Allah knows the best.