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.

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.

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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.