Tuesday 28 February 2012

Ruling on eating KFC (Kentucky Fried Chicken)

I work for about three years in KFC. They told me that the chicken is halaal. They also had a certificate. But now i have checked the e-codes on the site guidedway.com and i have seen that it is mushbooh. So i want to know ur opinion.
And i have one more very important question. They use shortening(oil). i checked that about shortening on guidedway.com and it says IT DEPENDS. so i am not sure whether is haraam or halaal. my question is can I eat fries or is it better to avoid it.
What is the ruling on fish burger?.

Praise be to Allaah.
Firstly: 
In order for it to be permissible to eat chicken and meat that is sold in Muslim countries and elsewhere, two conditions must be met: 
1.     The meat should have been slaughtered in the manner prescribed in sharee‘ah; it should not have been stunned with electricity, or drowned in water, or any other means of killing that is done in some countries.
2.     The one who slaughtered the meat should have been a Muslim or a kitaabi (one of the people of the Book, i.e., a Jew or Christian); it is not permissible to eat meat slaughtered by a communist, atheist or idol-worshipper. 
See the answer to question no. 83362
If it becomes clear to you that the chicken sold in these restaurants has not been slaughtered in the manner prescribed in sharee‘ah, it is not permissible for you to eat it and it is not permissible for you to work with those who sell it, because that comes under the heading of cooperating in sin and transgression. 
Secondly: 
It is permissible to eat fried meat and fish from these restaurants, subject to two conditions: 
1.     That it is not fried in the same oil as the non-halaal chicken or in vessels in which chicken was fried, until they have been washed, because the non-halaal chicken is maytah (dead meat) and is najis (impure).
2.     The meat should be halaal. 
And Allah knows best.

Wednesday 22 February 2012

Ruling on doing wudoo’ when one has food particles between one’s teeth

When we eat we get food particles between our teeth. If we do wudoo’ or ghusl and we cannot remove these food particles, is our wudoo’ or ghusl valid?

Praise be to Allaah.
Your wudoo’ or ghusl is valid even if there are some food particles left between your teeth, but it is better to remove them.
To all Muslim we should listen to Quran  and try to  learn Quran online  with translation  to understand the holy scripture and it is must for us to read Quran online, and availing the knowledge through learning Arabic Quran this is the main deauty that we have to promote and learn holy quran so that the true words of Allah should be spread we should  try  to learn quran tafseer the translation as well so we could explain and understand that what ever te quran tutor teaches more articles can be found under learning Quran online Blog a recourse full collection of hadith bukhari shrif and a read  Quran online or you can listen holy Quran recitation for top quran reciters and you can find Quran for kids and quran teaching staff online to learn quran from where ever you want to learn the teaching of Koran and they provide tajweed quran lessons and Quran memorization classes well plz link to it and share it to promote the teachings of islam
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Adhkaar al-wudoo’ (du’aa’s to be recited when doing wudoo’)

What is mustahabb (recommended) to be done during wudoo’? What should one say afterwards?

Praise be to Allaah.
The correct procedure for wudoo’ is: a person should pour water from the vessel onto his hands three times, then put his right hand into the vessel and rinse his mouth and nose three times, then wash his face three times, then wash his arm up to the elbow three times, then wipe his head and ears once, then wash his feet up to the ankles three times. If he washes everything twice, or once, this is sufficient. Then after doing wudoo’ he should say: “Ashhadu an laa ilaaha illa-Allaah wahdahu laa shareeka lah, wa ash-hadu anna Muhammadan ‘abduhu wa rasooluh. Allaahumma-j’alni min al-tawwaabeen waj’alni min al-mutatahhireen (I bear witness that there is no god but Allaah Alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger. O Allaah, make me one of those who repent and make me one of those who are purify themselves).”
Fataawa al-Lajnah al-Daa’imah, 5/231.
Before doing wudoo’, one should say Bismillah, because of the hadeeth: “There is no wudoo’ for the one who does not mention the name of Allaah when he starts.” (Sunan al-Tirmidhi, 56)

What is the difference between protecting oneself and avoiding in the hadeeth about the two who were being punished in their graves?

In Saheeh al-Bukhaari it is narrated that when the Prophet (peace and blessings of Allaah be upon him) passed by two graves, he said: “They are being punished, but they are not being punished for something that was difficult to avoid,” or as he (peace and blessings of Allaah be upon him) said. Then he said, “No, one of them used not to protect himself from his urine, and the other used to walk around spreading malicious gossip.” 
The same hadeeth is also narrated in Saheeh Muslim, and according to another version narrated by Muslim, the Prophet (peace and blessings of Allaah be upon him) said: “… and the other one did not avoid urine.” 
My question is: 
What is meant by protecting himself and by avoiding? What is the difference between them? How can we reconcile these two reports?.

Praise be to Allaah.
This hadeeth was narrated by al-Bukhaari (216) and Muslim (292) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Prophet (peace and blessings of Allaah be upon him) passed by one of the gardens of Madeenah or Makkah, and he heard the sound of two persons being punished in their graves. The Prophet (peace and blessings of Allaah be upon him) said: “They are being punished, but they are not being punished for anything that was difficult to avoid.” Then he said, “No. One of them used not to protect himself from his urine, and the other used to walk around spreading malicious gossip.” Then he called for a palm leaf, which he split in two and put one piece on each grave. It was said to him, “O Messenger of Allaah, why did you do that?’ He said, “May their punishment be reduced so long as this does not dry out (or until this dries out).” 
According to a report narrated by Muslim: “he did not avoid urine.” 
According to a version narrated by al-Nasaa’i, “he did not take care to avoid his urine”. this was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. 
Al-Nawawi said: 
The words of the Prophet (peace and blessings of Allaah be upon him), “he used not to protect himself from his urine.” Three versions have been narrated: “used not to protect himself”, “did not avoid urine” and “did not take care to avoid urine”. All of them are saheeh, and they all mean that he did not take precautions to avoid getting urine on himself. 
Sharh Muslim, 3/201 
Al-Haafiz Ibn Hajr said: 
It appears as “used not to protect himself from his urine” in most of the reports. In a report narrated by Ibn ‘Asaakir, it says, “he did not take care to avoid his urine”.   
According to Muslim and Abu Dawood, in the hadeeth of al-A’mash, it says, “he did not avoid urine.” 
The version narrated by the majority means that he did not use something to shield himself from his urine, i.e., he did not protect himself from it. This is in agreement with the report which says that “he did not take care to avoid his urine” In al-Mustakhraj, Abu Na’eem narrated via Wakee’ from al-A’mash, “He did not avoid urine”. This explains what is meant. Some of them interpreted it according to its apparent meaning and said: i.e., he did not cover his ‘awrah. 
The report which says, “he did not avoid urine” reflects a higher level of avoidance. 
Ibn Daqeeq al-Eid said: If istitaar (translated above as protecting oneself from urine) is interpreted as meaning that he did not cover his ‘awrah, that is the reason for the punishment mentioned. But the context of the hadeeth indicates that there is a specific connection between urine and the punishment in the grave, as is indicated by the hadeeth of Abu Hurayrah which Ibn Khuzaymah classed as saheeh: “Most of the punishment of the grave is because of urine” – i.e., because of failing to take precautions against it getting it on one's clothes and body. The primary reason for the punishment is because of urine. If we interpret it as meaning uncovering the ‘awrah, this sense is lost. Therefore we should interpret it as referring to urine, not the ‘awrah, so that all the ahaadeeth may be interpreted in one way. This is supported by the fact that in the hadeeth of Abu Bakrah which is narrated by Ahmad and Ibn Maajah, it says: “One of them is being punished because of urine.” Al-Tabaraani narrated a similar hadeeth from Anas. 
Fath al-Baari, 1/318. 
Al-San’aani said: 
Then he stated that the punishment of one of them was because he did not protect himself against urine, i.e., he did not put some shield between himself and his urine to prevent it getting on him, or because he did not take care to avoid his urine, or he did not avoid urine. All these phrases are mentioned in the reports, and all may be understood as meaning that it is forbidden to touch urine or not take precautions to avoid it. 
Subul al-Salaam, 1/119, 120 
Conclusion: 
The phrases mentioned in the saheeh reports – he did not protect himself against urine, he did not take care to avoid his urine, he did not avoid urine – all mean the same thing, as stated above in the comments of the imams.  
And Allaah knows best.

Which is better, istinja’ or istijmaar?

If water is available, is it acceptable to clean oneself (after relieving oneself) with stones (istijmaar) or tissue paper, and if that is acceptable, what is the evidence for that? Which is better, istinja’ (cleaning oneself with water) or istijmaar (cleaning oneself with stones etc)?.

Praise be to Allaah.
Istijmaar is valid whether one uses stones or tissue paper, even if water is available; there is no difference of opinion among the scholars on this point. 
The evidence that istimaar using stones and the like is acceptable is the report narrated by al-Bukhaari (159) and Muslim (237) from Abu Hurayrah (may Allaah be pleased with him), which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does wudoo’, let him rinse his nose, and whoever does istijmaar let him use an odd number.” 
Ibn al-Qayyim (may Allaah have mercy on him) said in Ighaathat al-Lahfaan (1/151) that there is consensus among the Muslims that it is permissible to do istijmaar using stones both in the winter and in the summer. 
When doing istijmaar using stones, it is stipulated that one should wipe three times or more in order to clean the place properly. That is because Muslim (262) narrated that Salmaan al-Faarisi (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade us to clean ourselves using less than three stones.” 
Doing istinja’ with water is better, because of the report narrated by Muslim (271) and al-Nasaa’i (45) from Anas ibn Maalik (may Allaah be pleased with him) who said: When I was a boy, when the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet I would carry a small vessel of leather filled with water, and he would clean himself with water.  
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (1/206): 
If a person wants to do just one of them, then using water is better, because of the hadeeth that we have narrated, and because it purifies the place and removes the dirt itself and its traces, and is more cleansing. 
But limiting oneself to stones only is sufficient, and there is no difference of opinion among the scholars concerning that, because of the reports that we have mentioned and because that is the consensus of the Sahaabah (may Allaah be pleased with them). 
And Allaah knows best.

It is not prescribed to probe too deeply when checking that there is no urine

I would like to ask the following question is it right for a male muslim to open, touch or look at the channel of his private part through which urine comes out inorder to confirm if anything really came out of his private part or just looking at the surface of d private part would be sufficient .what if he sees traces of whitish liquid deep in d or in d channel would his wudu or fast still be valid since the liquid did not reach the outer surface of the private part . ".

Praise be to Allaah.
It is not prescribed for a man to examine the channel of his private part or to look into it in order to make sure that there is no urine there. This is a kind of exaggeration and going to extremes, which is contrary to the easy nature of sharee’ah and is also a kind of waswasah (whisper from the Shaytaan). What is prescribed is to wash the tip of the penis after one has finished urinating. 
It is also prescribed to sprinkle some water over the private part so as to ward off the waswasah. 
Ibn Maajah (464) narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did wudoo’ and sprinkled his private part. Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 
It says in al-Mawsoo’ah al-Fiqhiyyah (4/125): 
The Hanafis, Shaafa’is and Hanbalis stated that when a person has finished washing his private part with water (istinja’), it is mustahabb for him to sprinkle his private part or his trousers with a little water, so as to prevent waswaas, because when he feels any wetness he will think that it is because of the water that he sprinkled, unless he is certain of the contrary. End quote. 
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (21/106): 
With regard to thoroughly inspecting the penis by squeezing it etc, all of that is an innovation which is neither required nor recommended according to the imams of the Muslims. Similarly, pulling the penis is also an innovation according to the correct view, and that was not prescribed by the Messenger of Allaah (peace and blessings of Allaah be upon him).  
Squeezing out urine is also an innovation which was not enjoined by the Messenger of Allaah (peace and blessings of Allaah be upon him). The hadeeth which is narrated concerning that is da’eef (weak) and has no basis. Urine comes out naturally, and when it stops naturally, it is as they say, like an udder: if you leave it alone, it will settle down, but if you pull at it, it will flow. 
Every time a person opens his penis, something will come out of it, whereas if he leaves it alone nothing will come out. He may even imagine that something has come out – which is waswaas. If the tip of his penis touches his clothes when they are cold, he may think that something has come out when it has not. 
There may be urine at the base of penis and if the penis or private part is squeezed with a rock or finger, etc., some wetness may come out. This is also an innovation. That standing urine does not need to be expelled, according to the consensus of the scholars, whether with a stone, a finger or anything else. Rather every time it comes out, more comes, because it keeps leaking all the time. Cleaning oneself with stones (istijmaar) is sufficient and there is no need to also wash the penis with water. But it is mustahabb for the one who cleans himself with water (istinja’) to sprinkle some water on his private part, then if he feels some wetness he can say that it is from this water. End quote. 
If the urine does not reach the outside, then it is not subject to any ruling and does not have any effect on wudoo’ or prayer. As for fasting, it is not affected by the emission of urine and a person does not become naajis thereby. 
And Allaah knows best.

Can a person who has incontinence pray with the congregation?

A man in my family is suffering from incontinence. Does he have to pray in congregation with the imam or should he pray on his own?.

Praise be to Allaah.
If a person is suffering from urinary incontinence, one of the following two scenarios must apply: 
1 – It is continuous and does not stop for long enough for him to do wudoo’ and pray. In this case he must clean himself and use something to stop the urine spreading. He should do wudoo’ after the time for the prayer begins, then pray with the congregation like all other people. But if he is afraid that he may contaminate the mosque, it is not permissible for him to enter, and he should pray at home, in congregation if possible, or on his own. 
Ibn Qudaamah said in al-Mughni (1/201): 
As for the woman who is suffering from istihaadah (non-menstrual vaginal bleeding), her case is like that of one who is suffering from urinary incontinence. They may stay in the mosque and pass through it if there is no risk of contamination of the mosque, because it was narrated from ‘Aa’ishah that one of the wives of the Messenger of Allaah (peace and blessings of Allaah be upon him) observed i'tikaaf with him when she was suffering from istihaadah. She used to see red and yellow discharge, and sometimes she would place a bowl beneath her when she prayed. Narrated by al-Bukhaari… If there is the fear of contaminating the mosque, then he should not pass through the mosque, because the mosque should be protected from that, as it should be protected from people urinating in it. If the menstruating woman fears that the mosque may be contaminated as the result of her passing through it, then she should not do that. End quote. 
Al-Nawawi said in al-Majmoo’, 2/177: 
It is haraam to bring any impurity into the mosque. As for a person who has any impurity in his body or is wounded, if he fears that the mosque may be contaminated it is haraam for him to enter, but if there is no such risk it is not haraam. The evidence for that is the hadeeth of Anas (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “These mosques are not for urine and filth, rather they are for the remembrance of Allaah (dhikr) and recitation of Qur’aan,” or as the Messenger of Allaah (peace and blessings of Allaah be upon him) said. Narrated by Muslim. End quote.
 2 – If the emission stops after a while for long enough for him to do wudoo’ and pray, such as if he knows that after relieving himself the emission of urine will stop after an hour – for example. In this case he should delay praying until the time when the urine will stop, even if that leads to him missing the prayer in congregation. In that case he should pray with his family if possible, so that he may attain the virtue of praying in congregation.  
The scholars of the Standing Committee were asked: There is a man who is suffering from incontinence, but he remains pure for a while after urinating. If he waits for the incontinence to stop, the prayer in congregation will be over. What is the ruling? 
They replied: If he knows that the incontinence will end, it is not permissible for him to pray whilst this problem is with him, seeking the virtue of praying in congregation. Rather he has to wait until (the incontinence) ends, then he should clean himself, do wudoo’ and pray, even if he misses the prayer in congregation. But he should hasten to clean himself and do wudoo’ after the time for prayer begins, in the hope that he will be able to pray with the congregation.
End quote. 
Fataawa al-Lajnah al-Daa’imah, 5/408. 
See also question no. 50075 and 39494 
And Allaah knows best.

Ruling on building toilets that face the qiblah

I am currently building a house and I have been told that the toilets must be placed in such a manner that they do not face towards the qiblah. Is that correct? Even if there is a wall in front of them?.

Praise be to Allaah.
It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) forbade facing towards the qiblah or turning one’s back towards it when relieving oneself. The majority of scholars (including Maalik, al-Shaafa’i, and Ahmad, may Allaah have mercy on them) are of the view that this prohibition applies to one who is relieving himself in a place where there is no screen between him and the qiblah, but inside buildings they say it is permissible to face the qiblah or turn one’s back towards it when relieving oneself. 
Others (including Abu Haneefah, and Shaykh al-Islam Ibn Taymiyah, may Allaah have mercy on them) are of the view that it is haraam to face the qiblah or turn one’s back towards it when relieving oneself in all cases, whether out in the open or inside a building. 
See al-Mughni, 1/107; Haashiyat Ibn ‘Aabideen, 1/445; al-Mawsoo’ah al-Fiqhiyyah, 43/5 
So long as you are still at the building stage, it will be more on the safe side if you build the toilets so that when relieving oneself one is not facing the qiblah or turning one’s back towards it, so as to avoid a matter concerning which the scholars differed. 
The Standing Committee for Issuing Fatwas was asked about the ruling on facing towards the qiblah or turning one’s back towards it when relieving oneself, inside buildings or out in the open, then about the ruling on buildings that are currently being used in which there are toilets that face towards the qiblah or have the qiblah behind them, and they cannot be changed except by destroying the bathroom completely or partially in order to make the changes. If we have the plans and the house has not yet been built, and some of the toilets face towards the qiblah or have the qiblah behind them, is it obligatory to change them or does it not matter?  
They replied: 
Firstly: 
The correct scholarly view is that it is haraam to face towards the qiblah (the Ka’bah) or turn one's back towards it when relieving oneself out in the open, either urinating or defecating, but that is permissible inside buildings or where there is a screen between oneself and the Ka’bah, close in front if one is facing towards the qiblah and close behind if one has one's back to it, such as a saddle, a tree, a mountain and so on. This is the view of most of the scholars, because it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When one of you sits to relieve himself, let him not face towards the qiblah or turn his back towards it.” Narrated by Ahmad and Muslim.And Abu Ayyoob al-Ansaari narrated that the Prophet (peace and blessings of Allaah be upon him) said: “When you go to defecate, do not face towards the qiblah or turn your back towards it, rather face towards the east or the west.” Narrated by al-Bukhaari and Muslim.  
And it was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: One day I climbed up on the roof of the house of Hafsah and the Prophet (peace and blessings of Allaah be upon him) was relieving himself, facing towards Syria, with his back towards the Ka’bah. Narrated by al-Bukhaari, Muslim and the authors of al-Sunan. 
Abu Dawood and al-Haakim narrated that Marwaan al-Asfar said: I saw Ibn ‘Umar (may Allaah be pleased with him) making his camel kneel facing towards the qiblah and urinating in that direction. I said, “O Abu ‘Abd al-Rahmaan, is that not forbidden? He said, “It is only forbidden to do that out in the open, but if there is something between you and the qiblah that conceals you, there is nothing wrong with it.” Abu Dawood did not say anything about it, but al-Haafiz Ibn Hajar said in al-Fath: Its isnaad is hasan. 
Ahmad, Abu Dawood, al-Tirmidhi and Ibn Maajah narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade us to face towards the qiblah when urinating, then I saw him one year before he died, facing towards it.”  
This was also the view of a number of scholars who sought to reconcile the evidence by interpreting the hadeeth of Abu Hurayrah and similar reports as referring to cases of relieving oneself out in the open without any screen, and the hadeeth of Jaabir ibn ‘Abd-Allaah and Ibn ‘Umar (may Allaah be pleased with them) as referring to cases when one is inside a building or there is a screen between oneself and the qiblah. 
From this it is known that it is permissible to face towards the qiblah or turn one’s back towards it when relieving oneself in any kind of building. 
Secondly:  
If the plans for the building have not yet been put into effect, and the toilets in the plan are facing towards the qiblah or have their backs towards it, then it is more on the safe side to alter them so that when relieving oneself one is not facing towards the qiblah or turning one’s back towards it, so as to avoid an area of scholarly dispute. But if they cannot be altered there is no sin involved because of the ahaadeeth quoted above. End quote. 
Fataawa al-Lajnah al-Daa’imah, 5/97 
And Allaah knows best.

Drops of urine continue to come out of him; what should he do in ihraam?

It takes me about 15 minutes to make sure there is no urine coming out after urinating. Doctors do not know my disease. Is it permissible that I wear a piece of cloth during ihram to avoid disturbing people in toilets?.

Praise be to Allaah.
If the urine stops after this time, then you have to wait, and there is no concession for you in prayer when there is najaasah (impurity) present, because you are not regarded as suffering from incontinence. You should choose times when there is less crowding so that you will not disturb people with your being late. 
As for putting a piece of cloth over your private part, that is not something that is forbidden when in ihraam. 
We asked Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him): What is the ruling on the muhrim (pilgrim in ihraam) who suffers from incontinence putting something over his private part, such as a bag, so that the najaasah will not spread? Is this one of the things that are forbidden when in ihraam? 
He (may Allaah have mercy on him) replied: That is not one of the things that are forbidden when in ihraam. 
And Allaah knows best.

There is a du’aa’ for entering the bathroom even if you are not going in to relieve yourself

When entering the bathroom myself and all my family read the dua upon entering and leaving. Is this dua to be read when we use the toilet? As there are times when a person may just go in to the bathroom to comb his/her hair etc.

Praise be to Allaah.
The scholars have stated that the reason why it is mustahabb to seek refuge with Allaah when entering the bathroom is to seek protection with Him from the devils who frequent places where there are impurities and where ‘awrahs are uncovered. There are ahaadeeth which indicate that. 
It was narrated from Zayd ibn Arqam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “These toilets are haunted (inhabited by devils), so when anyone of you goes to the toilet let him say, ‘A’oodhu Billaahi min al-khubthi wa’l-khabaa’ith (I seek refuge Allaah from the male and female devils).” Narrated by Abu Dawood, 6; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
Al-Hattaab said: These places are singled out for seeking protection with Allaah for two reasons:
1.     Because they are toilets, and by Allaah’s will the devils dominate toilets.
2.     The toilet is a filthy place where one should not verbally remember Allaah, so the shaytaan takes advantage if one does not remember Him, because remembrance of Allaah drives him away. So the command to seek refuge with Allaah before that means that one will be protected from the shaytaan until he comes out. End quote. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (1/83): 
The purpose of this seeking refuge is to seek protection with Allaah against al-khubthi wa’l-khabaa’ith (the male and female devils) because this is an evil and unclean place (khabeeth), and the place that is khabeeth is the abode of al-khubthi wa’l-khabaa’ith (the male and female devils). So it is appropriate when wanting to enter the toilet to say: A’oodhu Billaahi min al-khubthi wa’l-khabaa’ith (I seek refuge Allaah from the male and female devils), so that no khubth (evil) or khabaa’ith (evil spirits) will affect him. End quote.
 This reason dictates that the Muslim should always seek refuge with Allaah every time he enters the toilet, whether he intends to relieve himself or he is entering for some other purpose for which people use bathrooms nowadays, such as cleaning and so on. Thus the Muslim will protect himself from the harm of the devils. 
It says in al-Mughni (1/190): 
Ahmad said: He should say when entering the toilet: A’oodhu Billaahi min al-khubthi wa’l-khabaa’ith (I seek refuge Allaah from the male and female devils). I never entered the place for doing wudoo’ without saying it but something I disliked happened to me. End quote. 
Some fuqaha’ have stated something similar, as it says in Haashiyat Nihaayat al-Muhtaaj min Furoo’ al-Shaafa’i (1/142): 
When taking a child into the toilet so that the child can relieve himself, is it Sunnah for him to say it on behalf of the child or not? There are different opinions concerning that but it is not unlikely that he should say it. 
That also includes the mother wanting to breastfeed her child in the place where he relieves himself, or sitting him on the potty. End quote. 
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked in Majmoo’ al-Fataawa (10/29): Is the du’aa’ only for entering the bathroom, or is it only when a person wants to relieve himself? 
He replied that it is mustahabb to say the du’aa’ for entering the bathroom in all cases, without limiting it to when a person is going to relieve himself. 
The same applies to the du’aa’ for leaving the washroom. Al-Tirmidhi (7) narrated that ‘Aa’ishah said: When the Prophet (peace and blessings of Allaah be upon him) exited the toilet, he used to say Ghufraanaka (Your forgiveness). 
The scholars have stated that the reason why one should seek forgiveness when exiting the toilet is that it is for not remembering Allaah whilst one was in the toilet. The Muslim regards that as a shortcoming and makes up for it by asking for forgiveness. 
See al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (3/703). 
This wisdom also applies to the one who enters the toilet for a reason other than relieving himself. Seeking forgiveness is the daily habit of the Muslim, so there is nothing wrong with saying it after coming out of the bathroom. 
See also the answer to question no. 26816
And Allaah knows best.

Should he use his left hand or part of it when cleaning himself after relieving oneself?

Which fingers should be used to clean yourself when you are defecating or should you just use the whole left hand??

Praise be to Allaah.
It is narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “None of you should touch his penis with his right hand when he is urinating, or wipe himself with his right hand after relieving oneself, or breathe into the vessel (from which he drinks).” (Narrated by Muslim, al-Tahaarah, 392)
 Al-Nawawi said: The right hand is not to be used for any of those things for cleaning oneself after relieving oneself (i.e., either urinating or defecating). 
On this basis, one has to use the left hand for removing najaasah (impurity), no matter how it is used, whether one uses the entire hand or part of it. The aim is to remove the najaasah from the body. The issue here is flexible; what matters is to avoid using the right hand in removing dirt. And Allaah knows best.
 See also Question # 2532 

Saying Bismillaah in one's heart when doing wudoo’ in the bathroom

Is it ok to say it in the heart because my wudhu area is attached to the toilet and I do not want to mention the name of ALLAh aloud there.

Praise be to Allaah.
It is makrooh to mention the name of Allaah in the place where one relieves oneself, out of respect for the name of Allaah so that His name will not be mentioned in a place of impurity which is the abode of the devils. 
Al-Nawawi (may Allaah have mercy on him) said in al-Adhkaar (p. 21-22): 
It is makrooh to recite dhikr and to speak when relieving oneself, whether that is in the desert or inside a building. All kinds of dhikr and speech are the same in this regard, except in cases of necessity. Some of our companions even say that if a person sneezes (in the bathroom), he should not say “al-hamdu Lillah”, and one should not say “yarhamuk-Allaah” to a person who sneezes, or return the greeting of salaam, or respond to the muezzin in the bathroom. All of that is makrooh but is not haraam. If a person sneezes and praises Allaah in his heart without moving his tongue, there is nothing wrong with that. The same applies when having intercourse  
And we narrated that Ibn ‘Umar said: A man passed by the Prophet (peace and blessings of Allaah be upon him) whilst he was urinating and greeted him with salaam, but he did not return the greeting. (Narrated by Muslim in his Saheeh, 370). And it was narrated that al-Muhaajir ibn Qunfudh (may Allaah be pleased with him) said: I came to the Prophet (peace and blessings of Allaah be upon him) whilst he was urinating and greeted him with salaam, but he did not return the greeting until he had done wudoo’, then he apologized to me and said: I do not like to mention the name of Allaah unless I am in a state of purity.” (A saheeh hadeeth narrated by Abu Dawood, al-Nasaa’i and Ibn Maajah with a saheeh isnaad).
--- 
Based on this, if the place where you do wudoo’ is inside the bathroom – which is the place for relieving oneself and is not used for washing only – then it is makrooh to utter the name of Allaah in this place, even though it is prescribed to say Bismillaah (when doing wudoo’). Some of the scholars say that a person should say Bismillaah in his heart without uttering it on his tongue. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (1/130): 
If a person is in the bathroom, then Imam Ahmad said: If a man sneezes he should praise Allaah in his heart. It may be deduced from this report that he should also say Bismillaah in his heart. 
Others suggested that it is most likely that it is still prescribed to say Bismillaah. They said: He should say it out loud and it is not makrooh in this place. 
Shaykh Ibn Baaz (may Allaah have mercy on him) said: 
There is nothing wrong with doing wudoo’ inside the bathroom if necessary, and saying Bismillaah at the beginning, because saying Bismillaah is obligatory according to some scholars, and is strongly encouraged according to the majority. So he should do that, and the ruling on it being makrooh is waived, because such rulings are waived when it is necessary to say Bismillaah. A person is commanded to say Bismillaah when starting to do wudoo’, so he should say it and complete his wudoo’.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 10/28
It says in Fataawa al-Lajnah al-Daa’imah, 5/94
It is makrooh to utter the name of Allaah in the bathroom where a person relieves himself, out of respect for His name, but it is prescribed to say Bismillaah when starting to do wudoo’, because it is obligatory according to a group of scholars.
If the place where one does wudoo’ is outside the bathroom, even if it is attached to it, then it is prescribed for the person who is doing wudoo’ to utter Bismillaah and it is not makrooh in this case because he is not inside the bathroom.
 And Allaah knows best.

Urinating in the bathtub

Is urinating in the bathtub when having a shower included in the hadeeth that forbids urinating in the place where a person washes himself or is it not, because the water is draining out of the tub?

Praise be to Allaah.
We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who replied as follows:
“No, this is not included in that hadeeth, because if he urinates, he can pour water over it and the urine will be removed, but he should not start taking his shower until the urine has been removed by pouring water over it.”
Question:
This urination is happening during the shower.
Answer:
Usually there is another place for urinating, but if it happens that a person needs to urinate whilst he is having a shower, he should stop washing himself until he has urinated and washed away the urine. And Allaah knows best.

Ruling on urinating standing up

Is it permissible for a man to urinate standing up, knowing that nothing will get on his body or clothes?.

Praise be to Allaah.
There is nothing wrong with urinating standing up, especially when there is a need to do so, if the place is covered and no one will see the ‘awrah of the one who is urinating and no drops of urine will get on him, because it was narrated from Hudhayfah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) went to the garden of some people and urinated standing up. (Saheeh, agreed upon). But it is better to urinate sitting down, because this is what the Prophet (peace and blessings of Allaah be upon him) usually did, and it is more effective in covering the ‘awrah and less likely to result in any drops of urine getting on him.

Is it haraam to urinate standing up?

What is the Shari ruling regarding standing while urinating?
There is a hot debate here regarding this. Wile some claim that it is permissible others claim it is haram. Their argument is that there is a hadith in which Aisha says that whoever tells you that the prophet urinated while standing do not believe him. Please clarify the issue.

Praise be to Allaah. 
It is not haraam for a man to urinate standing up, but it is Sunnah for him to urinate sitting down, because ‘Aa’ishah (may Allaah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.” (Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11). And because this is more concealing, and it reduces the risk of any drops of urine splashing up onto him. 
It was narrated from ‘Umar, Ibn ‘Umar and Zayd ibn Thaabit (may Allaah be pleased with them) that it is allowed to urinate standing up on the condition that there is no risk of drops of urine splashing onto one’s body or clothes, and that one does not expose one's ‘awrah, because al-Bukhaari and Muslim narrated from Hudhayfah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came to a garden belonging to some people, and urinated standing up. There is no contradiction between this and the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), because it is possible that the Prophet (peace and blessings of Allaah be upon him) did that because he was in a place where he was unable to sit down, or he did that to show the people that it is not haraam. This does not contradict the basic principle mentioned by ‘Aa’ishah (may Allaah be pleased with her), that he (peace and blessings of Allaah be upon him) urinated sitting down, because it is Sunnah, it is not something waajib (obligatory) which it is forbidden to go against. And Allaah knows best.

How can a person conceal himself from the jinn when in the toilet?

Are we alone when in the bathroom? Can there be Jinn in with us? If so, what steps do we need to take to protect our modesty?.

Praise be to Allaah.
It is known that the jinn can see people, but people cannot see the jinn. Allaah says (interpretation of the meaning): 
“Verily, he [Shaytaan] and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them”
[al-A’raaf 7:27] 
Because the shayaateen (devils) are evil, they like to frequent dirty places. Allaah says (interpretation of the meaning): 
“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)…”
[al-Noor 24:26] 
Hence the shayaateen frequent the places where humans relieve themselves, and they want to do them harm. 
The Prophet (peace and blessings of Allaah be upon him) has told us what we should do so that Allaah will protect us from the evil of the shayaateen when we enter the toilet. That is that before entering the place, the Muslim should say, “Bismillaah, Allaahumma inni a’oodhu bika min al-khubthi wa’l-khabaa’ith (In the name of Allaah, O Allaah, I seek refuge with You from evil and from the male and female devils).” 
Al-Tirmidhi (no. 606) narrated from ‘Ali ibn Abi Taalib (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A screen will be placed between the eyes of the jinn and the ‘awrah of the sons of Adam when one of them enters the toilet, if he says ‘Bismillaah (in the name of Allaah).” (Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 496). 
Abu Dawood (6) and Ibn Maajah (296) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “These toilets are visited (by jinn), so when any one of you goes to the toilet, let him say, ‘Allaahumma inni a’oodhu bika min al-khubthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from evil and from the male and female devils).’” (Classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 241). 
The word hushoosh, translated here as toilets, refers to places where people relieve themselves, and it includes the “water closets” that are in people’s houses. 
“Visited (by jinn)” means that they are frequented by the devils, with the intent to cause harm to people. 
Khubth means evil and khabaa’ith means evil souls, namely the devils, both male and female. So one is seeking refuge with Allaah from evil and from those who do evil. 
From ‘Awn al-Ma’bood. 
If the Muslim says this du’aa’ before entering the toilet, Allaah will grant him refuge from the devils. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 
The benefit of saying Bismillaah is that it conceals a person. The benefit of seeking refuge with Allaah is that one is turning to Allaah from evil and from the male and female devils, for this place is filthy (khabeeth) and a filthy place is the abode of those who are evil (khubatha’).  So it is the abode  ofthe devils. Thus it is appropriate if one wants to enter the toilet to say  “A’oodhu Billaah min al-khubthi wa’l-khabaa’ith (I seek refuge with Allaah from evil and from the male and female devils)” so that he will not be harmed by evil or by the evil souls. 
Al-Sharh al-Mumti’, 1/83. 
And Allaah knows best.

Entering the washroom with a ring on which the name ‘Abd-Allah is written

With regard to a ring on which the name ‘Abd-Allah is written, is it permissible to enter the bathroom wearing it?.

Praise be to Allaah.
It is mustahabb to remove anything on which the name of Allah is written when entering the bathroom (place where one relieves oneself). If one needs to enter wearing it, then it should be covered before entering. 
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/109): If he wants to enter the washroom and has something with him on which the name of Allah is mentioned, it is mustahabb for him to put it down or take it off. If he keeps with him the thing that he has on which the name of Allah is mentioned, and takes care not to drop it, or turns the part of the ring on which it is written to face his palm, there is nothing wrong with that. Ahmad said: If the ring has the name of Allah on it, he should turn it to face his palm and enter the washroom. This was the view of Ishaaq and Ibn al-Musayyab, and al-Hasan and Ibn Sireen granted concessions allowing that. End quote. 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on entering the washroom with papers on which the name of Allah is mentioned? 
He replied: It is permissible to enter the washroom with papers on which the name of Allah is mentioned, so long as they are in a pocket and are not out in the open; rather they are hidden and covered. End quote. 
Fataawa min al-Tahaarah, p. 109 
Based on that, it is permissible for you to enter the washroom with it, but the writing on the ring should be turned to the inside, so that it is covered and is not out in the open. 
But it should be noted that if the ring is an engagement ring, it is not permissible for a Muslim to wear it, because that is an imitation of the Christians. This has been discussed previously in the answer to question no.21441
And Allah knows best.

Ruling on giving and returning salaams in public washrooms

Is it wrong to answer salam in big public bathrooms as long as one is not in the stalls/answering the call of nature?.

Praise be to Allaah.
The fuqaha’ are agreed that it is makrooh to give salaams to someone who is relieving himself, and it is also makrooh for him to respond. It was narrated that Abu’l-Jahm al-Ansaari (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) came from the direction of Bi’r Jamal and was met by a man who greeted him with salaam. The Messenger of Allaah (blessings and peace of Allaah be upon him) did not return the greeting until he went to a wall and wiped his face and hands, then he returned the greeting.
Narrated by al-Bukhaari (no. 337) and Muslim (no. 369). 
And it was narrated from Ibn ‘Umar that a man passed by when the Messenger of Allaah (blessings and peace of Allaah be upon him) was urinating. He greeted him, but he did not return the greeting. Narrated by Muslim (no. 370).  
And it was narrated from al-Muhaajir ibn Qunfudh that he came to the Prophet (blessings and peace of Allaah be upon him) when he was urinating and he greeted him with salaam, but the Prophet (blessings and peace of Allaah be upon him) did not return the greeting until he had done wudoo’, then he apologised to him and said: “I do not like to mention Allaah, may He be glorified and exalted, except in a state of purity.” Narrated by Abu Dawood (17); classed as saheeh by Ibn Hajar in Nataa’ij al-Afkaar, 1/205; and by al-Albaani in Saheeh Abi Dawood.  
Ibn al-Humaam al-Hanafi (may Allaah have mercy on him) said: 
They were unanimously agreed that the one who is defecating is not obliged to return the greeting at that moment or afterwards, because greeting him is haraam, unlike the one who is in the hamaam (i.e., bathing), if he is wearing a waist wrapper. End quote.
Fath al-Qadeer, 1/248 
Al-Nawawi (may Allaah have mercy on him) said: 
Our companions said: It is makrooh to greet him [meaning the one who is relieving himself], and if someone does greet him it does not deserve a response, because of the hadeeths of Ibn ‘Umar and al-Muhaajir. End quote. 
It says in al-Mawsoo’ah al-Fiqhiyyah (34/11): 
The Maalikis, Shafaa’is and Hanbalis are of the view that it is makrooh to greet with salaam one who is defecating. The Hanafis also regarded that as makrooh. Ibn ‘Aabideen said: What is meant by that also includes urinating. He said: And it seems that this means it is haraam. End quote. 
Based on that: if a person enters a public washroom and does not find anyone doing wudoo' at the sinks, it is makrooh for him to say salaams to those who are in the stalls where people relieve themselves. But if he finds that some of them have finished relieving themselves and have started to do wudoo’ or to wash their hands in the places prepared for that, there is nothing wrong with saying salaam to these people and they must return the greeting. 
And Allaah knows best.

What is meant by avoiding urine

I read a hadeeth of the Prophet (blessings and peace of Allah be upon him) which says to “avoid urine because most of the punishment of the grave is because of it.”.

Praise be to Allaah.
This hadeeth is jayyid and was narrated by al-Haakim in his Saheeh. The words of the Prophet (blessings and peace of Allah be upon him) are: “Avoid urine, for most of the punishment of the grave is because of it.” According to another version: “Most of the punishment of the grave is because of urine.” What it means is to avoid urine and be careful about it. If a person wants to urinate, he should urinate in a place where the surface is soft (like soil) or in a toilet, so that drops of urine will not splash back on him. 
This applies to both men and women: they should pay attention to this matter. Urine should be in a place where it will not splash back on one. If some of that gets onto the thigh or foot, one should pour water on it and wash the place where it touched, so as get rid of the urine. 
If the surface is soft or the individual makes sure that his urine lands in the toilet where it will be washed away when flushing, so that nothing will splash back onto him, that is sufficient. 
However, avoiding urine and being careful about it is good. If it so happens that the urine hits the edge of the toilet and splashes back on the thigh or calf, then both men and women have to wash it off in that case. End quote. 
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) 

Ruling on eating and drinking in the bathroom

Is was told that it was haram to eat or to bring food into the bathroom but when I told someone about this they laughed and said I was wrong. What is the ruling?.

Praise be to Allaah.
Bathrooms are for relieving oneself, not for eating and drinking, so it is not appropriate for the Muslim to enter them except for the purpose of relieving himself, and when he enters the bathroom he should refrain from eating and drinking until he comes out. 
If a person eats and drinks inside the bathroom when there is no need to do so, then he has done something which is contrary to sound human nature (fitrah). 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on eating and drinking in the bathroom. 
He replied: 
The bathroom is a place for relieving oneself only and one should not stay there longer than is necessary. Eating or doing other things there requires staying there for a length of time that is not appropriate. 
End quote from Majmoo‘ al-Fataawa, 11/110 
And Allah knows best.

Praying with tayammum is better than praying with a previous wudoo’ done using water when one is desperate to relieve oneself

I entered the mosque one day and there was water in my house to do wudoo’ for prayer, but I still had my wudoo’. However the need to relieve myself was pressing and I could not find any water, and I was afraid that I would miss the prayer in congregation, so I joined the prayer.

Praise be to Allaah.
Firstly: 
It is makrooh for the worshipper to start praying when he is suppressing the need to defecate or urinate, because the Prophet (blessings and peace of Allah be upon him) forbade doing that, because of what it results in of failing to attain complete focus and contemplation in prayer. 
See the answer to question no. 8603 
Secondly: 
If the worshipper is suppressing the need to urinate or defecate and he cannot find any water with which to do wudoo’, it is better for him to relieve himself then do tayammum and pray. 
His praying with tayammum whilst having proper presence of mind and focus is better than praying after doing wudoo’ with water but without proper focus, because the heart and essence of the prayer is proper focus (khushoo‘), so it is essential to maintain it. 
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked: Which is better: praying with wudoo’ whilst suppressing the need to relieve oneself or to relieve oneself then do tayammum due to lack of water? 
He replied: 
Praying with tayammum without suppressing the need to relieve oneself is better than praying with wudoo’ whilst suppressing the need to relieve oneself, because praying when suppressing the need to relieve oneself is makrooh and is not allowed, and there are two opinions concerning its validity. But praying with tayammum is valid and there is nothing makrooh in it, according to scholarly consensus.
End quote from Majmoo‘ al-Fataawa, 21/473 
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If someone were to ask: A man has wudoo’ but is suppressing the need to urinate or pass wind, but if he does so he does not have any water with which to do wudoo’. Should we tell him to relieve himself and do tayammum for prayer, or should we tell him to pray whilst suppressing the need to urinate or pass wind? 
The answer was: 
You should tell him to relieve himself and do tayammum; he should not pray whilst suppressing the need to urinate or pass wind. That is because praying with tayammum is not makrooh, according to scholarly consensus, but praying whilst suppressing the need to urinate or pass wind is not allowed and is makrooh. And some of the scholars regarded it as haraam and said: Prayer whilst suppressing the need to urinate or pass wind is not valid, because the Messenger (blessings and peace of Allah be upon him) said: “There is no prayer in the presence of food or when suppressing the need to urinate or defecate.” End quote from ash-Sharh al-Mumti‘, 3/236 
So the prayer that you offered is valid, in sha Allah, and you do not have to repeat it. 
And Allah knows best.
1 - Reading Quran and reflecting over the Quran Is our Duty
Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...

Thursday 9 February 2012

Ruling on one who does not pay zakaah

I work with a man who does not pay zakaah, not even a dirham. On the day that zakaah is to be paid, he even flees from the city where he lives so that he will not be disturbed by those who are collecting zakaah. What is the ruling on this man? Is he a kaafir and apostate, or what?.

Praise be to Allaah.
The one who does not pay zakaah either believes that it is obligatory or he does not. If he does not believe that it is obligatory, then he is a kaafir according to the consensus of the Muslims, because he is denying something that no Muslim has any excuse for not knowing. If he believes that it is obligatory but he does not pay it because he is stingy, then he is not a kaafir according to the majority of scholars, but some of the scholars are of the view that he is a kaafir. 
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/228): Whoever denies it out of ignorance, and he is ignorant of it because he is new in Islam or because he grew up in a remote area far from the cities, should be informed that it is obligatory and should not be regarded as a kaafir, because he is excused. But if he is a Muslim who grew up in a Muslim land where there are a lot of scholars, then he is an apostate to whom the rulings on apostates apply: he should be asked to repent three times; if he repents, all well and good, otherwise he is to be executed, because the evidence that zakaah is obligatory is clearly stated in the Qur’aan and Sunnah and the consensus of the ummah, and it can hardly be unknown by someone in his situation. If he denies it, that can only be because he is denying the Qur’aan and Sunnah and does not believe in them. 
If he withholds it although he believes it is obligatory, and the ruler is able to take it from him, then he should take it and punish him (ta’zeer), but he should not take any more than the zakaah that is due, according to the view of the majority of scholars, including Abu Haneefah, Maalik, al-Shaafa’i and their companions. 
Ishaaq ibn Raahawayh and Abu Bakr ‘Abd al-‘Azeez said: He should take it and half of his wealth. … 
But if the one who is withholding zakaah is beyond the ruler’s reach, he should fight him, because the Sahaabah (may Allaah be pleased with them) fought those who withheld it. Abu Bakr al-Siddeeq (may Allaah be pleased with him) said: If they withhold from me a rope that they used to give to the Messenger of Allaah (peace and blessings of Allaah be upon him) (in zakaah), I will fight them for it. End quote. 
The scholars of the Standing Committee were asked: In a previous issue you wrote that if a person fasts but does not pray, his fasting is not valid but now are you saying the opposite: that if a person prays but does not fast, his prayer is still valid? If a person does not pay zakaah but he prays, is his prayer still valid? If a person does Hajj but does not pray, is his Hajj still valid? 
They replied: 
If a person does not fast Ramadaan because he denies that it is obligatory, he is kaafir and his prayer is not valid. The one who does not do it deliberately and out of carelessness is not a kaafir according to the more correct view, and his prayer is still valid. The one who does not give the obligatory zakaah because he denies that it is obligatory is a kaafir and his prayer is not valid, but the one who does not do it deliberately and out of carelessness is not a kaafir and his prayer is valid. The same applies to Hajj; if a person does not do it because he denies that it is obligatory altogether he is a kaafir, but the one who does not do it although he is able to because of carelessness is not a kaafir and his prayer is still valid. End quote. 
Fataawa al-Lajnah al-Daa’imah (10/143). 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said concerning zakaah: It is obligatory according to the consensus of the Muslims. Whoever denies that it is obligatory is a kaafir, unless he is new in Islam or grew up in a remote area far from knowledge and scholars, in which case he is excused, but he should be told. If after he is told about it he still denies it, then he is a kaafir and an apostate. As for the one who withholds it out of stinginess and carelessness, there is a difference of opinion among the scholars.  Some of them said that he is a kaafir, and this was one of the two views narrated from Imam Ahmad. Others said that he is not a kaafir, and this is the correct opinion, but he has committed a major sin. The evidence that he is not a kaafir is the hadeeth of Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) mentioned the punishment of the one who withholds zakaah on gold and silver, then he said: “… until judgement has been passed among all people, then he will be shown his path, either to Paradise or to Hell.” If it is possible that he may be shown his path to Paradise, then he is not a kaafir, because the kaafir cannot be shown his path to Paradise. But the one who withholds it out of stinginess or carelessness is committing a great sin which Allaah mentions in the verse (interpretation of the meaning): 
“And let not those who covetously withhold of that which Allaah has bestowed on them of His Bounty (wealth) think that it is good for them (and so they do not pay the obligatory Zakaah). Nay, it will be worse for them; the things which they covetously withheld, shall be tied to their necks like a collar on the Day of Resurrection.  And to Allaah belongs the heritage of the heavens and the earth; and Allaah is Well‑Acquainted with all that you do”
[Aal ‘Imraan 3:180] 
and 
“And those who hoard up gold and silver (Al‑Kanz: the money, the Zakaah of which has not been paid) and spend them not in the way of Allaah, announce unto them a painful torment.
35. On the Day when that (Al‑Kanz: money, gold and silver, the Zakaah of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them:) ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’”
[al-Tawbah 9:34, 35] 
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (918/14). 
Those who are careless about paying zakaah should be advised and reminded of how important it is, and should be told of the texts which warn against being stingy in paying it. 
And Allaah knows best.

Differences of opinion between husband and wife concerning matters where the scholars differed

How should we deal with a situation where one of the spouses wants to do something concerning which there is a difference of opinion among the fuqaha’, and each of them is supported by a different fatwa?.

Praise be to Allaah.
What the wife must do is obey her husband, unless that involves sin or will harm her or deprive her of her rights, in which case she should not obey him. 
With regard to matters concerning which the scholars differ, and the wife holds a view other than that of her husband, and he tells her to do something contrary to that which she believes is more correct, the answer varies according to the issue in question. 
1 – If it has to do with a particular ruling or manner with regard to her worship – whether it is obligatory or naafil – and that does not affect the rights of the husband, and her doing it does not result in any mistreatment towards him, then she does not have to do that which she is not convinced of, if her husband tells her to do it. An example of that is the zakaah on gold. If she believes that it is obligatory to pay zakaah on gold even if it is kept for adornment – as is the more correct view – then she is not obliged to obey the husband if he tells her not to pay zakaah on her gold, from her own wealth, if he thinks that zakaah does not have to be paid on gold that is kept for adornment. 
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:  
Some husbands prevent their wives from paying zakaah on their jewellery, based on the second, weak view – to which we have referred above. This is haraam; it is not permissible for a husband, father or brother to prevent anyone who wants to pay zakaah on his wealth, and the wife has to disobey her husband in this case and pay zakaah despite what he says, because obedience to Allaah takes precedence over obedience to the husband, and her husband will not be able to save her from the punishment of Allaah on the Day of Resurrection. So for example, if her husband says, ‘This is a matter concerning which the fuqaha’ differed and I do not believe it is obligatory,’ she should say to him: ‘You have your view and I have mine; I cannot omit paying zakaah, and in my view it is obligatory.’ In this case she has to disobey him and obey Allaah. If she says, ‘I am afraid that he will be angry,’ we say that there are two answers to that: 
1 – We say: Let him be angry, for his anger is nothing in comparison to the pleasure of Allaah. 
2 – We say: be diplomatic towards him, i.e., pay the zakaah in such a way that he does not know. Thus you will have paid the zakaah that is required of you and you will be safe from your husband’s anger. 
But with regard to this matter we say to the husband: Fear Allaah! So long as the wife thinks that it is obligatory, it is not permissible for you to prevent them from paying zakaah. The same applies to fathers, if they say to their daughters: ‘Do not pay zakaah because I do not think that it is obligatory.’  She (the daughter) has the right to say: ‘I will not hear and obey, because hearing and obeying are for Allaah and His Messenger.’ But if she is afraid that he will be angry – because some people are weak in mind and religious commitment – then she may be diplomatic and pay it without him knowing. 
Jalasaat Ramadaaniyyah 1412 AH, question no. 5. 
Another example has to do with the manner of praying, such as going down (for prostration) on the hands or knees first, or holding the hands together after rukoo’. In such issues the wife is not obliged to follow her husband’s opinion if it differs from hers, unless she thinks that both views are of equal merit or she becomes convinced of his opinion.  
2 – If the issue has to do with naafil acts of worship and obedience that affect his rights, then it is not permissible for her to do them, rather she is forbidden to do them, as is the case with observing naafil fasts without his permission, or going out of the house to uphold ties of kinship or make permissible visits without his permission, because by doing that she is denying him his rights, and she is not sinning by not doing (the naafil action), rather she will be rewarded for obeying her Lord by giving her husband his rights and refraining from doing it for his sake. 
Ibn Qudaamah (may Allaah have mercy on him) said: 
He has the right to prevent her from going out for a voluntary Hajj and entering ihraam for it, and there is no difference of scholarly opinion concerning that. Ibn al-Mundhir said: All of the scholars from whom we learned are unanimously agreed that the man has the right to prevent his wife from going out for a voluntary Hajj, because it is a voluntary act that affects the husband’s rights, so her husband has the right to prevent her from doing it, like i’tikaaf. If he gives her permission to do it, he has the right to change his mind so long as she has not entered ihraam for it. If she has entered ihraam for it, he does not have the right to change his mind or to make her exit ihraam, because starting the Hajj makes it binding to complete it, so it becomes like that which was originally obligatory.  
Al-Mughni (3/572) 
And he (may Allaah have mercy on him) said concerning the husband forbidding his wife to visit her parents when they are sick: 
The husband has the right to prevent her from going out of his house for something that she has to do, whether she wants to go and see her parents, or visit them when they are sick, or attend the funeral of one of them. Ahmad said concerning a woman who has a husband and a sick mother: Obedience to her husband is more obligatory upon her than obedience to her mother, unless he gives her permission. 
Because obedience to the husband is obligatory, whereas visiting the sick is not obligatory, so it is not permissible to forsake that which is obligatory for that which is not obligatory and it is not permissible for her to go out without his permission. But the husband should not prevent her from visiting her parents if they are sick or going to see them, because that is cutting of ties of kinship with them and may make his wife disobey him. Allaah has enjoined us to live with them honourably, and this is not living with them honourably. 
Al-Mughni (8/130). 
3 – With regard to everything that is permissible for her, he has the right to prevent her from doing it or make her follow his opinion if he thinks it is haraam, and she must accept that if her doing it will cause harm to her husband and expose him to humiliation or disrespect. For example, covering the face is an issue concerning which the scholars differed, but there is no one who says that it is haraam to cover the face. If she thinks that it is acceptable to uncover the face, he has the right to prevent her from showing it before non-mahrams, and he has the right to make her follow his opinion, which is that it is obligatory to cover the face – which is the more correct view – and she does not have the right to go against him. She will be rewarded for doing that if she seeks reward for obeying her Lord by obeying her husband and does that which is more concealing. 
4 – Whatever the wife thinks is obligatory, haraam or bid’ah (innovation), she does not have to obey the husband by refraining from what is obligatory or by doing that which is haraam or bid’ah. 
We have mentioned above an example of something that is obligatory, namely zakaah on gold. An example of something that the wife thinks is haraam and that the husband thinks is permissible is covering the face – the opposite of the scenario mentioned above. If she thinks that it is haraam to uncover her face in front of non-mahram men, her husband does not have the right to tell her to uncover it on the basis that he thinks it is permissible for her to uncover her face. 
The scholars of the Standing Committee were asked:   
Can I disobey my husband if he asks me to uncover my face in front of non-mahrams? Do the words “There is no obedience to any created being if it involves disobedience towards the Creator” apply in this case? Please note that there is a difference of opinion among the scholars concerning the ruling on covering the face. Is it permissible for me to uncover my face when I am in my house if my husband’s male relatives are present, or when I open the door for the electrician or gas technician, or when I go out on the balcony to hang out laundry, if I wear full hijab without covering the face? 
They replied: 
 It is haraam for the wife to obey her husband with regard to something that Allaah has forbidden, because there is no obedience to any created being if it involves disobedience towards the Creator. That includes uncovering the face in front of non-mahram men, whether they are his relatives or her relatives or anyone else, inside the house, outside the house, and on the balcony, or when opening the door to the electrician or guests. Hijaab is not complete unless one adheres to what has been mentioned. 
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. 
Fataawa al-Lajnah al-Daa’imah (17/257, 258) 
Here we should point out a few things: 
(a)
Kind treatment of spouses is obligatory upon both parties. 
(b)
It is not permissible for the spouses to mock one another for their views. 
(c)
Both spouses must follow the most knowledgeable and religiously committed of those whom they refer to for fatwas, and they must avoid following whims and desires when looking for concessions. 
(d)
In issues that are broad in scope it is not permissible for the husband to put pressure on his wife, but in issues that are broad in scope it is better and preferable for the wife to follow the husband’s opinion. 
(e)
We advise both spouses to seek knowledge, and look for the truth, and stop arguing on the basis of falsehood. Each party should seek the truth.                           
(f)
The happy family is the one in which there is love, compassion and understanding between all family members. You are not in a university or college and do not have to base things on debates. Be a good example to your children in following the truth and do not differences lead to arguments. 
And Allaah knows best.