As it is not allowed to pass infront of a man in prayer, is there any area mentioned in Hadith beyond which we shouldn't pass...?

Answer:

Fiqh-us-Sunnah Fiqh 2.78a

It is forbidden to pass in front of a person who is praying (i.e., between him and his sutrah) .

Abu Hurairah relates that the Prophet (saws) said: "When one of you prays, he should place something in front of him (sutra). If he cannot find anything, he should prop up his staff [in front of him]. If he does not have a staff, he should draw a line [on the ground in front of him] then nothing that passes in front of him will harm him." This is related by Ahmad and Abu Dawud and Ibn Hibban.

Busr ibn Sa'id says that Zaid ibn Khalid sent him to Abu Juhaim to ask him what he had heard from the Prophet (saws) concerning passing in front of someone who is praying. He said that the Messenger of Allah (saws) said: "If one knew [the sin] of passing in front of one who is praying, he would rather wait forty [...] than to pass in front of him.

Related by Bukhari, Muslim, Tirmidhi, Ahmad and Abu Dawood. Zaid ibn Khalid relates that the Messenger of Allah said: "If the one who passes in front of one who is praying knew what was upon him [of sin], it would be better for him to stand [and wait] for forty autumns than to pass in front of him." Related by al-Bazzar.

From the above guidance of our beloved prophet Mohammad (pbuh) it is encouraged to use sutra while praying so that nothing that passes in front of him will harm him. When a believer is praying with sutra then it is prohibited to pass between him and his ‘sutrah’ and also it is a grave sin. However if a believer unintentionally crosses the path of a person in salah, then there is no sin upon him owing to the fact that he was unaware. But if one intentionally crosses the path of a person in salah then it is likely that he will be accountable to Allah.

Ibn al-Qayyim writes:

"Jurists of the stature of Ibn Hibban and others are of the opinion that the prohibition mentioned in the above hadith applies when one is praying with a ‘sutrah’. If one is praying without a ‘sutrah’, it is not forbidden to pass in front of him. As a proof, Ibn Hibban argues by the hadith, in his sahih, from al-Mutalib ibn Abi Wid'ah who said: 'I saw the Prophet (saws) when he (saws) finished the circumambulation [of the Ka'bah], he (saws) went to the end of the circuit and he prayed two rak'at and there was nothing between him and the people who were circumambulating." Ibn Hibban says: "This report proves that it is permissible to pass in front of a person who is praying but without a ‘sutrah’. In this lies a clear proof that the warning concerning passing in front of one who is praying refers only to one who is praying toward his sutrah and does not refer to one who does not have a sutrah." Ibn Hibban further explains that the Prophet's (saws) prayer was without anything between him and the people circumambulating the Ka'bah. At the end of the hadith of al-Mutalib, he records: "I saw the Prophet of Allah (saws) offering salah facing the black stone and the men and women were passing in front of him, and there was no ‘sutrah’ between him and them.

Narrated 'Aun bin Abi Juhaifa: that he had heard his father saying, "Allah's Apostle came to us at mid-day and water was brought for his ablution. He performed ablution and led us in Zuhr and 'Asr prayers with an 'Anza planted in front of him (as a Sutra), while women and donkeys were passing beyond it." SAHIH AL_BUKHARI[Vol.1 : Book 9 : No. 478]

Although one should strive their best to avoid walking in front of one who is praying, if one were to pass beyond two or three meters in front of one who is praying, the vast majority of the scholars and jurists in Islam are of the opinion that there is no harm. And Allah alone knows the best.

Dress code of a women and man?

Answer:

Allah says in the Quran:
O ye children of Adam! We have bestowed clothing upon you to cover your shame as well as to be an adornment to you; but the clothing of 'taqwa' (piety, righteousness, etc.) that is the best. Such are among the Signs of Allah that they may receive admonition! QURAN[7:26]

The major criteria in dress code for man & women are similar:

1. Clothes worn should not announce arrogance.

2. The 'satr' of the person (man or woman) must be covered in the presence of their non-mehrams.

3. The clothes worn must not be tight so as to display ones figure and curves, and should not be transparent.

4. The clothes worn must not be an imitation of the pagans or disbelievers.

5. Men should not imitate women in their clothing; nor should women imitate men in their clothing.

Thus regardless of what type of outfit one chooses to wear, if it does not violate any of the above restrictions, then it would be deemed appropriate clothing in Islam.

The believing woman is guided to basic sets of dress-codes:

Allah says in the Quran:
And O Prophet, enjoin the believing women to restrain their gaze and guard their private parts and not to display their ‘zeenata hunna’ (beauty, adornment, etc.) except that which is displayed of itself, and to draw their veils over their bosoms and not to display their ‘zeenata hunna’ (beauty, adornment, etc.) except before their husbands, their fathers, the fathers of their husbands, their sons and the sons of their husbands, their brothers, their brothers sons, their sisters’ sons, their female associates, and those in their possession and male attendants incapable of sexual desire, and those boys who have not yet attained knowledge of sexual matters. Also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed.QURAN[24:31]

1. When in the presence of her 'mehrams'. There is absolutely no 'satr' or 'hijaab' between a husband and a wife. it is not necessary for the believing woman to cover her hair when in presence of mehrams; The absolute minimum 'satr' of a believing woman when in the company of her mehrams (except her husband) is that all her body parts from the beginning of her breasts to her knees inclusive should be absolutely covered.

2. When in the presence of her 'non-mehrams'. The most accepted opinion is that if the women covers everything except her face and her hands, she would be following the Command of Allah; and if she chooses to cover her face, then it would be considered purest and closest to the Command of Allah. And Allah alone knows the best.

In Islam Can a believing women have the business of beautician?

Answer:

There is absolutely no harm, if believing women is in the profession of beautician, provided with in the guidelines of Islam. If a women beautifies another women there is no harm, but it is totally prohibited for the women to work on some non-mehram men. So there should be separation of sex’s man for man or a women for women & the men & women should not work in the same room. And Allah alone knows the best.

Can we pray witar Wajib after Tehjud prayer?

Answer:

Narrated by Abdullah bin Umar The Prophet (saws) said, "Make Witr as your last prayer at night." SAHIH AL_BUKHARI [Volume 2, Book 16, Number 112]

So from the above guidance of our beloved prophet Mohammad (pbuh), the ‘witr’ should always be the last salah of the night. It is mustahib (highly recommended) for a Muslim to make ‘witr’ as his/her last prayer at night, so all other prayers including ‘tahjud ‘ should precede ‘witr’.for more details CLICK .And Allah alone knows the best.

Is it allowed for imam to lengthen his ruko to allow others to join salah

When someone comes late for a prayer and if an Imaam is in Rukoo and at the same time when imaam listens the sound of a late comer, he lenghthens his rukoo so that the late comer can join the rukoo,is it allowed in Islam?

Answer:

FIQ-US_SUNNAH Volume 2, Page 52: It is permitted for the imam to prolong the first rak'ah while waiting for others to join the congregation. In the same way, it is preferred for him to wait for people who are coming during the bowings and during the final sitting.

Abu Qatadah reports that the Prophet sallallahu alehi wasallam would prolong the first rak'ah and the people suspected that he did it to allow the late-comers to join the first rak'ah. Abu Sa'id says: "If the (congregational) salah was begun, one could go to al-Baqi', relieve himself, make wudu', and return and find the Prophet still in the first rak'ah for he would prolong it (first rak'ah)." This is related by Ahmad, Muslim, Ibn Majah, and an-Nasa'i.

Abu Sa'id al-Khudri reported: The noon prayer would start and one would go to al-Baqi' and after having relieved himself he would perform ablution and then come, while the Messenger of Allah (may peace be upon him) would be in the first rak'ah, because he would prolong it so much. SAHIH MUSLIM[ Book 4 : Hadith 916]

Thus from the above guidance of our beloved prophet Mohammad (pbuh) it is allowed for the imam to lengthen his first rakha or lengthen his ruko or final sitting to allow others to join the salah. And Allah alone knows the best.

EVIL EYE EFFECT.

Brother asalamualykum, may allah reward you for your work, I am a regular reader of ur column, & it is of great help, my question is regarding evil eye, there is a women in our locality, & when ever she looks at anyone something bad happens to that person, thus everybody in our locality fear her, my parents never allow me to pass by her, but I my self don’t believe in it, I want your opinion from quran & sunnah. Thank you?

Answer:

Narrated by Abdullah ibn Abbas Allah's Messenger (saws) said: ‘The influence of ‘nazar’ (evil eye) is a fact; if anything would precede the ‘Qadr’ (destiny) it would be the influence of an evil eye.’ Sahih Muslim [5427]

From the above guidance of our beloved prophet Mohammad (pbuh), effect of “nazar” evil eye is a fact, but we should also understand that ‘evil eye’ does not possess any power by itself, nor can it harm or hurt anyone without will of Allah. So we should not fear ‘evil eye’, instead we should fear Allah, & should seek his protection from anything and everything that may cause any type of harm.

Narrated by Abu Sa'id al-Khudri Allah's Messenger (saws) used to seek refuge in Allah from the Jinn and the ‘evil eye’ in men till the Mu'awwidhatan (113th Surah Al-Falaq and 114th Surah An-Naas) were revealed, after which he made use of them and abandoned everything else. Al-Tirmidhi [4563]

However if any believer fear any type of harm, he should recite 113th Surah Al-Falaq and 114th Surah An-Naas, and thus seek the refuge with Allah from any and all evil ever approaching them; And Allah alone knows the best.

Is it permitted in Islam, if we donate blood to a non-Muslim friend?

Answer:

Allah Says in the Quran: (part)

… if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. ….QURAN[5:32]

In Islam saving any ones life irrespective of his religion is as if he has saved whole of mankind.

Narrated by Abu Huraira The Prophet (saws) said, "A man felt very thirsty; while he was on the way there he came across a well. He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, "This dog is suffering from thirst as I did." He went down into the well again and filled his shoe with water, and then held it in his mouth until he climbed out and gave the dog water to drink. Allah appreciated him for that deed and forgave him. The people said, "O Allah's Messenger (saws)! Is there a reward for us in serving the animals?" He (saws) replied: "Yes, there is a reward for serving any animate (living being)." Sahih Al-Bukhari [Volume 3, Book 43, Number 646]

Thus from the above guidance of Allah & his messenger (pbuh), to help any creation of Allah, irrespective of whether he be a Muslim, non-Muslim , any type of animal or any other creation, only for the sake & Pleasure of Allah there is a reward in such deed.

So if any believer donates his blood to any non-Muslim solely to earn the Pleasure and the Good Will of Allah, without an iota of a doubt, they will have their due reward in the Presence of their Lord Most Majestic, Most Supreme. And Allah alone knows the best.

If someone gives a gift to a man in authority, inorder to get favour over others, can it be considered as a bribe, fast reply will be appreciated, jazakala

Answer:

Allah Says in the Quran:

Do not usurp one another’s property by unjust means, nor offer it (bribes) to the judges so that you may devour knowingly and unjustly a portion of the goods of others. QURAN [2:188]

Narrated by Abdullah ibn Amr ibn al-'As The Messenger of Allah (saws) invoked the curse of Allah on the one who bribes and the one who takes bribe. ABU-DAWOOD[Book 24 : Hadith 3573]

Thus from the above guidance of Allah & his prophet (pbuh), To demand or accept a bribe in absolutely any form or under any guise or circumstances is absolutely forbidden in Islam. Prophet Mohammad (pbuh) has invoked the curse of Allah on the one who bribes and the one who takes bribe.

Thus if one sends a gift to someone who is in authority, in order to receive any type of favor over others, will be considered as a bribe. So a believer should always abstain from giving bribe or taking bribe in any form, & should fear Allah. And Allah alone knows the best.