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Questions and Answers

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Salam all, this topic is being dedicated to questions and answers. Anyone can feel free to ask any question they wish and inshallah they will get a response. This is expecially for the Muslim Youth who may have some questions about life, islam, studying etc they want to ask about.

Inshallah i will be posting some questions with answers from various sources thay may help others to benefit from.

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Over the last year about FIVE Sheesha restaurants opened in my local town, so is smoking Sheesha allowed?

In the name of Allah the most Beneficent and Merciful.

Smoking Sheesha or Huqqa carries a ruling depending upon the ingredients. If the ingredients is only sweet smelling flavoured fruits then the ruling is Makrooh (preferably disliked). If the ingredients have harmful ingredients then the ruling would start at Makrooh Tahrimi (reprehensible) to Haram (forbidden). This depends upon the harm that it may cause the human body.

Allah says in the Quran:

"And do not throw yourself into destruction with your own hands." (Baqarah 195).

Also:

"And do not kill yourselves". (Nisaa 29)

Therefore we are now aware that continuous intake of tobacco can cause lung cancer and hence cause one harm, therefore to become an addict of smoking Sheesha would be Haram.

The reason why the non harmful Sheesha is preferably disliked is because there could be chance that it may lead to making a habit of it or adding ingredients that are Haram. Imam Tahtawi in his Hashiyat al Maraqi writes it is not permissible to say the words Q & A With Shaykh Salim Giza!Bismillah Hir Rahmaan Nir Raheem' (In the name of God, Most Merciful, Most Kind) when smoking Sheesha even permissible Sheesha/Huqqa as it is Makrooh.

As far as going to Caf�'s where Sheesha is being served is Makrooh. The reason for this is that places like this encourage idle gossip, waste money and integration between men and women. Therefore it is improper for a Muslim to visit a place where the product is either Makrooh or Haram and the by-product (intermixing with the opposite sex) is a likely possibility. Even if an all women's or all men's event was held there it would still be improper.

Of course Allah knows best.

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Question:

I am preparing for an important exam that will last from 2.00 to 6.00pm. The problem is that asr time is 2.30 and maghrib time is 5.00. The exam is in parts, every part has to be answered within a specific time. There is a ten minutes break in between, but I do not think the place of exam has a room for praying as it is in one of the foreign embassies. Note that the day of exam is my first time there, I have not been there before. Please answer me may Allah reward you.

Answer:

Praise be to Allaah.

If the matter is as you describe, then these ten minutes are enough for you to pray, and it is not essential that there be a place that is set aside for prayer, rather you may pray in any clean place, because the Prophet SAWS (peace and blessings of Allaah be upon him) said: “…the earth has been made pure, a means of purification and a place of prostration, so wherever a man is when the time for prayer comes, let him pray.” Narrated by al-Bukhaari (335) and Muslim (521).

If you encounter any difficulty in praying during these ten minutes because you are preoccupied with the exam, or because the time is too tight, then it is permissible for you to join two prayers, so join ‘Asr with Zuhr at the time of Zuhr, and join Maghrib with ‘Isha’ at the time of ‘Isha’.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Sometimes the time for classes atschool comes before the time for prayer, i.e. at twelve for Zuhr and at four-thirty for ‘Asr, and I cannot pray at school because there is no place that is suitable for prayer. Thus I am forced to offer a number of obligatory prayers together at the same time, and sometimes it is more than three obligatory prayers at once. What is the ruling on my prayer? Please advise me, may Allaah reward you with good.

He replied: With regard to joining two prayers that may be joined, there is nothing wrong with that in this case, because it is necessary, such as joining Zuhr and ‘Asr, and Maghrib and ‘Isha’. As for joining ‘Asr and Maghrib, for example, that is not permissible because it is not permissible to delay a prayer beyond its time under any circumstances. Based on that, in this case, if she is afraid that the time for the present prayer that cannot be joined with the following prayer will end, then she should pray it in whatever way she can. So if, for example, she is going to school at the time of ‘Asr, and she cannot pray ‘Asr there, then she should join it with Zuhr at the time of Zuhr, then go to school having done what is required of her. To sum up, it is not permissible for a woman or anyone else to join two prayers that it is not permitted to join, rather one may only join two prayers that it is permitted to join, such as joining Zuhr and ‘Asr, at the time of the earlier or later prayer, and joining Maghrib and ‘Isha’ at the time of the earlier or later prayer, when there is a need for that. End quote from Fataawa Noor al-Darb.

We ask Allaah to help you to do all that is good.

And Allaah knows best.

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Question:

A woman before becoming Muslim changed her last name from her family name to her husband's. Now that she is Muslim, she is no longer married to that man. Also, she would like to formally change her name to a Muslim name to affirm her Islamic identity. She would like to also change her last name back to her family name, however, she would like to adopt her mother's maiden name (maternal grand-father's name) instead of her father's name, since there is some conflict between them, and that she said he did not have much to do with her upbringing. Is it permissible for her to take her mother's maiden name?

Answer:

Praise be to Allaah.

This woman’s desire to take an Islamic name and to change her family name from that of her former husband is quite correct, but it is not permissible for her to call herself after anyone except her legitimate father – no matter what the reasons for wishing to do so. Allaah says (interpretation of the meaning): "Call them (adopted sons) by the names of their fathers…" [al-Ahzaab 33:5].

The Prophet (peace and blessings of Allaah be upon him) said: "Whoever calls himself by other than his father’s name (or attributes himself to someone other than his father), will be cursed by Allaah, the angels and all the people." (Reported by Ibn Maajah, 2599; see also Saheeh al-Jaami’, 6104).

And Allaah is the Source of help

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