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What did prophet mohammad(pbuh) did after the death of a believer?


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.

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?


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.

celebrating fourth day of dead person?

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


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;

Who are the ahmadis?


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.

Sects in islam


Classifications of Hadith


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.

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?


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.

Anti-Islamic or Evil thoughts?

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


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.

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?


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 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.


Good or Bad bida

Is there any concept of Bidati Hasanah in Islam?


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.

Unwanted body hair

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


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.


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


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.


The Opening Supplication in prayers


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.

Weeping Over the Dead ?


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 ]


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


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.


How to perform Funeral Prayer?


-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).


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


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.


Converting from islam to other religion


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]



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?


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?


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?


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?


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.

Should we recite the iftaar Dua before eating or after eating something?


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?


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.