Does continually passing wind invalidate wudoo’?

I have this condition called irritable bowel syndrome.Some of it's symptoms include:feelings of bloatedness and the release of gas,which means that whenever I perform wudhu sometimes I have to keep renewing it constantly, sometimes atleast 5 times because of the release of gas,during wudhu,after wudhu or during salat. You see ,I don't get it all the time but quite alot of the time,so it stops me from performing taraweeh e.t.c and even though I'm a sister,I still like to attend Friday prayer but because of this I can't.Also the gas is not just normal gas,the smell can be quite bad that's why I feel I have to what I'm suppose to do?Jazaakaaallaahu-khairun keep renewing my wudhu,is that what I'm suppose to do?.

Praise be to Allaah.

Firstly: 

We ask Allaah to heal our sister, and may Allaah reward her with good for her keenness to understand the rulings of her religion and her not being shy to do so, so that she may clearly understand her religion. 

Secondly: 

A person who is praying may sometimes imagine that he has passed wind whilst praying, when that has not in fact happened. This may be due to the whispering of the Shaytaan who wants to spoil his prayer and make him not focus with proper humility in it. The worshipper should not stop praying unless he is certain that something has come out of him. 

It was narrated from ‘Abbaad ibn Tameem that his paternal uncle asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about a man who thought he felt something whilst praying. He said: “He should not stop praying unless he hears a sound or detects an odour.” 

Narrated by al-Bukhaari, 137 (this version was narrated by him); Muslim 362. 

What is meant by the hadeeth is not that the ruling depends on hearing a sound or detecting an odour, rather what is meant is being certain that something has come out even if one does not hear a sound or detect an odour. 

See Sharh Muslim by al-Nawawi, 4/49 

The basic principle concerning the worshipper is that if he has done wudoo’, then his wudoo’ cannot be broken by something doubtful, rather he must be certain that he has broken it. If he is certain that he has broken his wudoo’, then he should stop praying and do wudoo’ again. 

What breaks or invalidates wudoo’ can only be that which comes out of the front of back passage for certain, so that one is sure of it and not doubtful or confused. Simply feeling that there is gas in one’s stomach is not one of the things that invalidate wudoo’, unless something comes out. 

The ruling on the gas of which you complain is the same as the rulings for those who suffer from istihaadah (non-menstrual vaginal bleeding) or urinary incontinence. 

(al-Sharh al-Mumti’, 1/437) 

Two scenarios may apply: 

The first is: 

There may be a time when it stops, such as if you pass wind, then it stops for a while, during which time you can do wudoo’ and pray, then it starts again. In this case you have to do wudoo’ and pray during the time when it stops. 

The second is: 

It may be continuous and there may be no time when it stops; it could happen all the time. In this case you should do wudoo; for each prayer after the time for the prayer begins, and pray with this wudoo’; it does not matter whatever comes out of you even if that happens during wudoo’ or during the prayer. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

Whoever cannot keep his wudoo’ for the duration of the prayer should do wudoo’ and pray, and it does not matter what comes out of him during the prayer, and his wudoo’ is not invalidated by that, according to the consensus of the imams. The most he has to do is to do wudoo’ for each prayer. 

Majmoo’ al-Fataawa, 21/221

 The Standing Committee was asked about a man who suffers from urinary incontinence that appears for a short while after he urinates; if he waits for the urine to stop, the prayer in congregation will be over. What is the ruling? 

The Committee replied: 

If he knows that the incontinence will stop, it is not permissible for him to pray in this condition seeking the virtue of the jamaa’ah. Rather he has to wait until it stops, then he should cleanse himself with water (istinja’) and pray, even if he has missed the prayer in congregation. He should hasten to cleanse himself with water and do wudoo’ after the time for prayer begins, hoping that he will be able to offer the prayer in congregation. 

It also says in Fataawa al-Lajnah al-Daa’imah: 

The basic principle concerning emission of wind is that it invalidates wudoo’, but if a person passes wind continually, he has to do wudoo’ for each prayer when he wants to pray, then if wind comes out of him whilst he is praying, that does not invalidate it; he has to continue with his prayer until he completes it. This is a dispensation granted by Allaah to make things easier for His slaves and not to cause them any hardship, as Allaah says (interpretation of the meaning): 

“Allaah intends for you ease”

[al-Baqarah 2:185] 

“and has not laid upon you in religion any hardship”

[al-Hajj 22:78] 

al-Lajnah al-Daa’imah li’l-Buhooth, 5/411 

With regard to your going to the mosque with this smell, that is not permissible because the mosques must be protected from all offensive odours, because that disturbs the worshippers, and it offends the noble angels. 

The Prophet (peace and blessings of Allaah be upon him) forbade those who eat garlic or onions to come near the mosques. Al-Bukhaari and Muslim narrated from Jaabir ibn ‘Abd-Allaah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever eats garlic or onions, let him keep away from us (or he said: let him keep away from our mosque) and sit in his house.” 

And Muslim (564) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever eats onions and garlic and leeks, let him not come near our mosque, for the angels are offended by that which offends the son of Adam.” 

The Prophet (peace and blessings of Allaah be upon him) used to command that anyone on whom he detected the odour of garlic and onions be asked to leave the mosque. 

Muslim (567) narrated that ‘Umar ibn al-Khattaab said: I saw the Messenger of Allaah (peace and blessings of Allaah be upon him), if he detected the smell (of onions or garlic) on a man in the mosque, he would order that he be taken out to al-Baqee’ (the cemetery in al-Madeenah). 

And Allaah knows best.

Drops of urine come out of him; what should he do?

I have a slight enlargement of prostate gland. Sometime after passing urine, and waiting for long, few drops of urine comes out when you get up. With that, I feel awkward to go for Salaah. I don't have any provision for taking bath or changing cloth. So miss many Salaah in a day. Is there any way by which, I can continue my prayer, without doing Qaza.

Praise be to Allaah. 

If you pass urine or drops of urine, this does not mean that you have to do ghusl; what you have to do is make wudoo’ and wash only the parts of the body and clothing (on which the urine has fallen).

If the situation you describe, the occasional emission of a few drops of urine, is beyond your control, then your case is like that of one who is incontinent, so do the following:

1.     Wash the private parts with water.

2.     Wash the part of your clothes that the urine has gotten onto (there is no need to change your clothes).

3.     Put a pad or a piece of cotton, or  something similar, over the private parts so that the urine will not spread.

4.     Do wudoo’ for each prayer, then pray as you are, and pray as much as you like, fard and naafil, with this wudoo’. After doing this, anything else that comes out does not matter. Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can…” [al-Taghaabun 64:16]. Do not miss any prayers or delay doing them on time, and your prayer will be valid.

 This is what should be done in the case of incontinence, but if the urine comes out shortly after urinating, then it stops, in this case you can go to the bathroom fifteen minutes before the prayer or the adhaan, for example, then put something (a cloth, etc) to prevent contamination after you do istinjaa’ (cleaning yourself after relieving yourself), do wudoo’ and pray. And Allaah knows best. 

Woman doing wudoo’ because of ongoing discharge

My brothers in Islam, I am faced with a difficult problem concerning tahaarah (purity). I read some of your answers but I did not find what I am looking for. Sometimes – not all the time – I experience a yellowish or whitish discharge. According to what I have read, this breaks wudoo’ and I have to do wudoo’ when the time for prayer comes. But often I do wudoo’ before the time for prayer comes if I know that it will be difficult to do wudoo’ in the place where I will be going. Is my wudoo’ counted as valid, and what should I do about the prayers I have offered in these circumstances if my wudoo’ was not valid? May Allaah reward you with good.

Praise be to Allaah.

Whoever has an ongoing problem that breaks wudoo’, such as incontinence, istihaadah (non-menstrual vaginal bleeding), etc., has to do wudoo’ for each prayer, and put something over his private parts that will prevent the impurity spreading further to affect other parts of his body or clothing. When he purifies himself he does so for a purpose, so that is not done before the time of prayer. So he has to pay attention to that, and fear Allaah as much as he can, for He has not made any hardship in religion. With regard to the prayers you did previously, what was done in ignorance is valid and will be rewarded in sha Allaah, so there is no need to repeat it. 

Does shaking hands with one’s sister-in-law (wife’s sister) break wudoo’?

Is it permissible for me to sit with my wife’s sister, and does it break my wudoo’ if I touch her?
Please advise me, may Allaah reward you with good.

Praise be to Allaah. 

It is haraam for you to sit with your wife’s sister or any other non-mahram woman on her own. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No man is alone with a woman but the Shaytaan is the third one present with them.” (Narrated by al-Bukhaari, 9/290; Muslim, no. 1341; Ahmad, al-Musnad, 1/222 and 346).

 It is haraam for a man to be alone with a woman who is not his mahram. Your wife’s sister is a stranger (i.e. non-mahram) to you, because if you were to divorce your wife, it would be permissible for you to marry her (her sister). So she is not one of your mahrams. With regard to breaking wudoo’, it is only broken by touching a woman with desire. If a man touches a woman with desire, this breaks his wudoo’, whether the woman is a non-mahram or otherwise. The kind of touching which breaks wudoo’ is physical touching with no barrier in between. This is what has been stated by the scholars. And Allaah knows best.

 Fataawa Shaykh ‘Abd-Allaah ibn Humayd, p. 48

The verdict on shaking hands and touching a non-mahram woman (a woman who one can marry) has been stated earlier under Q# 2459.

He does ghusl with the intention of removing both major and minor impurities, then a drop of urine comes out after that

I want to ask about ghusl (bath) after janaba (impurity after intercourse). I find that urine continues to dribble after urination. It stops if I squeeze my penis but I still feel it coming out, and it does not stop before 20 minutes.
I want to make ghusl of janaba, and intend to purify myself of the minor hadath (urine) as well as the major one (intercourse). Is this permissible or do I have to make ablution after the bath because of the problem of the urine coming out? Knowing that I used to do this before, I used to make ghusl of janaba with intention of purifying myself of the minor hadath at the same time. Was that correct?
If I intended to purify myself of the janaba, and while I am in the bath the time of dhuhr prayer comes for example. Is it permissible to make my intention then purifying of the minor hadath, or do I have to make ablution? Help me may Allah reward you.

Praise be to Allaah.

If a person does ghusl following janaabah, and intends thereby to remove both major and minor impurity, then that is sufficient, whether he does ghusl before the time for prayer begins or afterwards. See question no. 88066. 

If you did ghusl with the intention of removing both major and minor impurity at the time of duha (forenoon) for example, then it is permissible for you to pray Zuhr with the purification, unless it is invalidated by something that invalidates wudoo’, such as passing urine. 

As for a drop of urine coming out after doing ghusl, if you are certain about that, then you must do two things: 

Wash whatever has gotten onto your clothes or body, and repeat wudoo’ only, not ghusl. 

You should not pay any attention to this feeling and you should ignore it, so as to avoid falling into waswasah. You do not have to squeeze your penis until whatever is in it comes out, or inspect it after you have finished relieving yourself, because that opens the door to waswasah, so you should not pay any attention to that. 

It says in Minah al-Jaleel: When he has finished urinating and cleaning himself, he should not pay any attention to anything that he thinks may have come out of him and he should not check it again. End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah (4/125): 

The Hanafis, Shaafa’is and Maalikis stated that when he has finished washing himself with water, it is mustahabb for him to sprinkle some water over his private part or pants, so as to put an end to waswaas, then if any doubt occurs in his mind, he will think it is because it is because of the water that he sprinkled, unless he becomes certain that it is otherwise.  If he thinks that something has come out after he has washed himself, then Ahmad ibn Hanbal said: He should not pay any attention to it unless he is certain, and he should ignore it because it is from the shaytaan, and it (the waswaas) will go away in sha Allaah. End quote. 

‘Abd al-Razzaaq narrated in al-Musannaf that Ibn ‘Umar (may Allaah be pleased with him) was asked about that and he said: If you do wudoo’ and sprinkle some water on your private part, then ignore it, because it is from the shaytaan. 

Sulaymaan ibn Yasaaar said something similar, as did al-Hasan al-Basri and Sa’eed ibn al-Musayyab. 

See: al-Mudawwanah (1/120) and I’laam al-Muwaqqi’een (4/63). 

See also question no. 93877. 

And Allaah knows best.

Ruling on wudoo’ for one who breaks wind a great deal

I lose my wudoo’ when I am praying and when reading Qur’aan, by breaking wind either with a noise or with just a smell. I repeat my wudoo’ every time it breaks, but there is a Muslim sister who told me, “You do not have to repeat your wudoo’ so many times, you can pray with one wudoo’; if it breaks then you can do wudoo’ a second time, but if it breaks a third time then you do not have to repeat wudoo’.” Is this correct? What should I do in this situation?

Praise be to Allaah.

If you lose your wudoo’ when praying and you are certain because there is a sound or a smell, then you have to repeat your wudoo’ and your prayer, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you breaks wind during prayer, let him stop and do wudoo’, then repeat the prayer.” (Narrated by Abu Dawood, 205; al-Tirnidhi, 1164, with a hasan isnaad). And he (peace and blessings of Allaah be upon him) said: “The prayer of any one of you will not be accepted if he breaks wind, until he has done wudoo’.” (Agreed upon; al-Bukhaari, 135; Muslim, 225) 

But if this happens to you constantly, then you have to do wudoo’ for prayer when the time for prayer begins, then pray fard and naafil – before the time for that prayer ends  – and it does not matter if you pass wind during that time, because this is the matter of necessity and the one who is continually breaking his wudoo’ is excused and does not have to do wudoo’ until the time for the next prayer begins. There is a great deal of evidence for that, including the aayah (interpretation of the meaning): 

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16] 

A hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her) speaks of a woman who suffered from prolonged non-menstrual bleeding (istihaadah), to whom the Prophet (peace and blessings of Allaah be upon him) said: “… then do wudoo’ for every prayer.” (Narrated by al-Bukhaari, 228). 

With regard to reading or reciting Qur’aan, there is nothing wrong with reciting from memory even if you do not have wudoo’, except in the case of janaabah (impurity following sexual activity), in which case you should not read until you have done ghusl. But you should not touch the Mus-haf unless you are pure from both major and minor impurity, unless the problem is continual, in which case you should do wudoo’ at the time for each prayer, and read Qur’aan from the Mus-haf and recite from memory, because of the rulings on prayer referred to above. May Allaah help us all. 

Uncertainty as to whether wind has been passed

Can you give me exact details from hadeeths on the passing of wind after or during making ablution, and also on the idea that one should definitely make ablution when one has a movement in the stomach and hears a sound from the anus which is the passing of wind (I haven't personally read this hadeeth but I have been told about it, and don't really know about it's authenticity)?

Praise be to Allaah.

If a person is sure that he has passed wind, then he has to do wudoo’, but if it is simply the movement of gas in the stomach, or he imagines that he may have passed wind, then he should not pay any attention to it. The evidence that the mere movement of gas in the stomach or imagining that one may have passed wind does not invalidate wudoo’ is the hadeeth whose authenticity is agreed upon, narrated from ‘Abd-Allaah ibn Zayd, who said: 

“The Prophet (peace and blessings of Allaah be upon him) was asked about a man who felt something during his prayer – should he stop praying? He said, ‘No, not unless you hear a sound or detect an odour.’” (Narrated by al-Bukhaari, 1915; Muslim, 540). Al-Nawawi said: this hadeeth sets out the principle that things should remain as they are unless one is certain that they have changed; doubt does not affect the status quo. 

Ibn Hajar said: the majority of scholars followed this hadeeth. 

Paying attention to these doubts may lead to one being affected by insinuating whispers of the Shaytaan (waswaas), so we must not pay attention to that, except in cases where wind is definitely passed. Then wudoo’ is required. Al-Nawawi said, concerning the phrase “unless you hear a sound or detect an odour”: “it is sufficient to know that one or the other is present; it is not a condition that both the sound and the odour be present, according to the consensus of the Muslims.” What is meant here by knowing is being certain. And Allaah knows best. 

Does touching the private part invalidate wudoo’?

Does touching the private part invalidate wudoo’? Is the ruling on touching the private part through a barrier the same as touching it directly?.

Praise be to Allaah.

Touching the private part without a barrier invalidates wudoo’ according to many scholars among the Sahaabah and those who came after them of the Taabi‘een and the imams, including Maalik, al-Shaafa‘i and Ahmad. They quoted as evidence for that several hadeeths, including the words of the Prophet (blessings and peace of Allah be upon him): “Whoever touches his private part, let him do wudoo’.” Narrated by Abu Dawood (181) and classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Others were of the view that touching the private part does not invalidate wudoo’, as is the view of Abu Haneefah. 

Some of the scholars differentiated between touching the private part with desire and without desire. Wudoo’ is invalidated if it is touched with desire, and it is not invalidated if it is without desire. 

This is a very strong opinion and was regarded as such by Shaykh Ibn ‘Uthaymeen in al-Sharh al-Mumti‘. He stated clearly that he regarded it as more correct in his commentary on Buloogh al-Maraam. 

To sum up: if a person touches his private part, it is mustahabb for him to do wudoo’ in all cases, whether he touched it with desire or not. If he touched it with desire, then the view that it is obligatory (for him to do wudoo’) is very strong. 

End quote from al-Sharh al-Mumti‘, 1/234 

With regard to touching it from behind a barrier, that does not invalidate wudoo’. 

Al-Mardaawi said in al-Insaaf (1/202): The apparent meaning of his words, “touching the private part with his hand”, is that the touching occurs without a barrier, and this is the correct view. 

Ibn ‘Uthaymeen said in al-Sharh al-Mumti‘ (1/228): Because if there is a barrier, it is not regarded as touching. 

And Allah knows best.

Is wudoo’ invalidated if a man sees the ‘awrah of his wife?

Does vadu get invalid if one person sees the aurah of His wife?.

Praise be to Allaah.

Wudoo’ is not invalidated by that. We have already listed, in the answer to question no. 14321, the things that invalidate wudoo’. A man’s seeing his own ‘awrah or that of someone else is not one of them. 

The Standing Committee was asked (5/270): is wudoo’ invalidated simply by looking at naked men and women, and is wudoo’ invalidated if a man looks at his own ‘awrah? They replied: 

Wudoo’ is not invalidated simply by looking at naked men and women, or by looking at one’s own ‘awrah, because there is no evidence to that effect. 

They were also asked (5/283): can a Muslim touch the Mus-haf or pray if he has looked at his own ‘awrah when he was doing wudoo’? They replied: Yes, looking at the ‘awrah is not one of the things that invalidate wudoo’.

The difference between maniy, madhiy and moisture

I do not know when that which comes out of a woman is maniy which requires ghusl or it is regular discharge which requires wudoo’. I have tried to find out more than once, but no one gave me a precise answer. Now I am dealing with all discharges as if they are regular and do not require ghusl, and I only do ghusl after intercourse. 
I hope that you can explain the difference between them.

Praise be to Allaah.

What comes out of a woman may be maniy, madhiy or regular discharge, which is called “moisture”. Each of these has its own characteristics and rulings that apply to it. 

1 – With regard to maniy: 

1.     It is thin and yellow. This is the description that is narrated from the Prophet (peace and blessings of Allaah be upon him): “The water of the man is thick and white, and the water of the woman is thin and yellow.” Narrated by Muslim (311).

It may be white for some women. 

2.     It smells like pollen, and the smell of pollen is similar to the smell of dough. 

3.     There is pleasure when it is emitted, and desire ceases immediately after it is emitted. 

It is not stipulated that all three characteristics appear at once, rather one is sufficient for the ruling on maniy to apply. This was stated by al-Nawawi in al-Majmoo’ (2/141). 

With regard to madhiy: 

It is white and thin, and is emitted when feeling desire either when thinking or otherwise, but no pleasure is felt when it is emitted, and desire does not cease when it is emitted.  

With regard to moisture: 

This is the discharge that comes from the uterus; it is clear and a woman may not notice it. Women vary in the amount they emit. 

With regard to the differences with regard to rulings between these three things (maniy, madhiy and moisture): 

Maniy is taahir (pure) and it is not essential to wash it from one’s clothes, but one must do ghusl after it is emitted, whether that happened when one was asleep or awake, whether it was due to intercourse, an erotic dream or anything else. 

Madhiy is najis (impure) and must be washed off if it gets onto the body. As for clothes, if madhiy gets onto them it is sufficient to purify them by sprinkling them with water. The emission of madhiy invalidates wudoo’ but it is not essential to do ghusl after it is emitted. 

As for moisture, it is taahir and it need not be washed off, and clothes need not be washed if it gets onto them. But it invalidates wudoo’, unless it is continuous, in which case a woman should do wudoo’ for every prayer after the time for it begins, after which it will not matter if there is any moisture. 

For more information, please see the answers to questions no. 2458, 81774,50404. 

And Allaah knows best.

online

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

The health and religious benefits of circumcision

Being not a religious person I wonder why (jewish and)islamic people consider circumcision obligatory. It seems to me that a muslim considers every human being as a perfect creation of Allah. So why doubt this perfection by changing God's creation? I know of course about hygienic considerations, but I really hope that you can give an answer to my question. Thank you for your kindness.

Praise be to Allaah.

The Muslim obeys the command of Allaah. This is the meaning of Islam, which is submission to Allaah and obedience to His command, whether the wisdom behind it is clear to him or not, because the One Who is issuing the command – Allaah, may He be exalted – is the Creator, the All-Knowing, the All-Aware, who created mankind and knows what is good for them and what is not good for them. Circumcision is one of the rulings of sharee’ah which the Muslim carries out willingly, in submission to and out of love for Allaah, and seeking reward with Him. He is certain that Allaah does not command anything unless there is a wisdom behind it and it is good for His slaves, whether people know that or not. Since your question referred to the health benefits of circumcision, we will, after looking at the shar’i (religious) benefits, will answer your question about the health benefits, in order to increase the believers in faith in the ruling, and so that non-Muslims may see one aspect of the greatness of this sharee’ah (Islamic law) which came to bring benefits and ward off harm.

1 – The shar’i (religious) benefits:

Circumcision is one of the commands concerning beautification enjoined by Allaah, which Allaah has prescribed for His slaves to make them beautiful both outwardly and inwardly (physically and spiritually). It is the perfection of the fitrah (natural state of man) with which He created them, and hence it is the perfection of the haneefiyyah (pure monotheism) of the religion of Ibraaheem (Abraham). The origin of the institution of circumcision as the perfection of haneefiyyah was when Allaah made a covenant with Ibraaheem and promised to make him an imaam (leader) of mankind, and promised him that he would be the father of many people, that prophets and kings would come from his loins and that his descendants would be many. And He told him that between him and his descendants there would be the sign of the covenant, which would be that every newborn male among them would be circumcised, and so the covenant would have this sign on their bodies. Circumcision is a sign of having entered into the religion of Ibraaheem, and this is in accordance with the interpretation of the verse (interpretation of the meaning) –

“[Our Sibghah (religion) is] the Sibghah (religion) of Allaah (Islam) and which Sibghah (religion) can be better than Allaah’s? And we are His worshippers”

[al-Baqarah 2:138] –

as referring to circumcision.

For the haneefs (pure monotheists, i.e., Muslims), circumcision has the same status as baptism does for the worshippers of the cross (i.e., Christians). They purify their children – as they say – when they baptize them in the baptismal water, and they say, now he has become a Christian. Allaah has prescribed for the haneefs their own rite, the symbol of which is circumcision. Allaah says (interpretation of the meaning):

“[Our Sibghah (religion) is] the Sibghah (religion) of Allaah (Islam) and which Sibghah (religion) can be better than Allaah’s? And we are His worshippers”

[al-Baqarah 2:138] –

… So Allaah has made circumcision a symbol of those who belong to Him and to His religion, and who attribute themselves to Him as being utterly enslaved to Him alone…

The point here is that the religion of Allaah is haneefiyyah (pure monotheism) which fills the heart with knowledge and love of Him and sincerity towards Him, and worship of Him alone with no partner or associate, and which marks the body with the characteristics of the fitrah, namely circumcision, removal of the pubic hair, trimming the moustache, cutting the nails, plucking the hair from the armpits, rinsing the mouth, rinsing the nose, using the siwaak (toothbrush made from twigs from a certain tree) and cleaning oneself after elimination of urine or faeces.

So the fitrah of Allaah is manifested in the hearts of the haneefs and on their bodies.

(Tuhfat al-Mawdood bi Ahkaam al-Mawlood by Ibn al-Qayyim, p. 351)

Circumcision also has health benefits and brings a lot of benefits to the boy in his life. (See Question # 2425).

It is not essential for the child to remain as he is when he comes forth from his mother’s womb, if there is something that may be done for him that serves a purpose and is enjoined by the pure religion. Such things include shaving his head after he is born, because that is in his best interests. The Prophet of Islam (peace and blessings of Allaah be upon him) said: “Remove the harm from him.”

The same applies to washing the blood from him and cutting the cord by which he was attached to his mother, and other things which are done to benefit him.

2 – The health benefits:

Dr. Muhammad ‘Ali al-Baar (a member of the Royal College of Surgeons in the UK and a consultant to the Islamic Medicine department of the King Fahd Centre for Medical Research in the King Abdul Aziz University in Jeddah) says in his book al-Khitaan (Circumcision):

“Circumcision of newborn boys (i.e., within the first month of life) brings numerous health benefits, including:

1 – Protection against local infection in the penis, which may result from the presence of the foreskin, causing tightening of the foreskin, which may lead to retention of urine or infections of the glans (tip) of the penis – which require circumcision in order to treat these problems. In chronic cases, the child may be exposed to numerous diseases in the future, the most serious of which is cancer of the penis.

2 – Infections of the urethra. Many studies have proven that uncircumcised boys are more exposed to infection of the urethra. In some studies the rate was 39 times more among uncircumcised boys. In other studies the rate was ten times more. Other studies showed that 95% of children who suffered from infections of the urethra were uncircumcised, whereas the rate among circumcised children did not exceed 5%.

In children, infection of the urethra is serious in some cases. In the study by Wisewell on 88 children who suffered infections of the urethra, in 36 % of them, the same bacteria was found in the blood also. Three of them contracted meningitis, and two suffered renal failure. Two others died as a result of the spread of the micro-organisms throughout the body.

3 – Protection against cancer of the penis: the studies agree that cancer of the penis is almost non-existent among circumcised men, whereas the rate among uncircumcised men is not insignificant. In the US the rate of penile cancer among circumcised men is zero, whilst among uncircumcised men it is 2.2 in every 100,000 of the uncircumcised population. As most of the inhabitants of the US are circumcised, the cases of this cancer there are between 750 and 1000 per year. If the population were not circumcised, the number of cases would reach 3000. In countries where boys are not circumcised, such as China, Uganda and Puerto Rico, penile cancer represents between 12-22 % of all cancers found in men; this is a very high percentage.

4 – Sexually transmitted diseases (STDs). Researchers found that the STDs which are transmitted via sexual contact (usually because of fornication/adultery and homosexuality) spread more among those who are not circumcised, especially herpes, soft chancres, syphilis, candida, gonorrhea and genital warts.

There are numerous modern studies which confirm that circumcision reduces the possibility of contracting AIDS when compared to their uncircumcised counterparts. But that does not rule out the possibility of a circumcised man contracting AIDS as the result of sexual contact with a person who has AIDS. Circumcision is not a protection against it, and there is no real way of protecting oneself against the many sexually transmitted diseases apart from avoiding fornication/adultery, promiscuity, homosexuality and other repugnant practices. (From this we can see the wisdom of Islamic sharee’ah in forbidding fornication/adultery and homosexuality).

5 – Protection of wives against cervical cancer. Researchers have noted that the wives of circumcised men have less risk of getting cervical cancer than the wives of uncircumcised men.

From al-Khitaan, p. 76, by Dr. Muhammad al-Baar.

And Allaah knows best.

Reference: Professor Wisewell, published in the American Family Doctor Magazine, issue no. 41, 1991 CE.

The doctors advised delaying the circumcision of a sick child

our son is almost 4mths old. He had a heart transplant at 91/2weeks of life. We did not get him circumcised because the doctors said it would interfere with his health. Now he has another problem. His testes have not descended into the sac. We consulted with the urologist and he would like us to wait until our son is 9 months old. Is it permissible for us to wait?

Praise be to Allaah.

If there is a necessity which means that this child cannot be circumcised at the time prescribed by sharee’ah, it is permissible to delay it, because Allaah says (interpretation of the meaning):

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you” [al-Nisaa’ 4:29]

“Allaah burdens not a person beyond his scope” [al-Baqarah 2:286]

And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, do as much of it as you can.” (Narrated by al-Bukhaari, 6858; Muslim, 1337). And there is the shar’i principle that cases of necessity make things which are ordinarily forbidden permissible.

Circumcision does not usually result in harm, but if the doctor who has told you not to have your son circumcised knows that it could cause real harm, there is nothing wrong with waiting until the child is able to undergo this procedure.

“One of the things which cancels the obligation of circumcision is when the child is weak and is unable to bear it, so much so that that his life would be in danger. If his weak state persists, he will be excused for not being circumcised, because at most, circumcision is (obligatory) but because he is incapable of doing it, he will be excused. This is the same as in the case of all other obligatory duties.”

“In Sharh al-Hidaayah it says: … he should be prevented from doing it, and there are many other similar examples, such as doing ghusl with cold water in very cold weather when one is sick, or a sick person fasting when his life may be placed in jeopardy if he fasts, or carrying out the hadd punishments on someone who is sick or pregnant, etc. All of these are reasons why the action should not be carried out, and they make it no longer waajib (obligatory).”

And Allaah knows best.

She had a tattoo done before she became Muslim. Is she cursed?

Before I converted to Islam, I got tatooed. I have recently read about a tatooed women being a cursed woman.
Does this apply to me as well? If I become engaged, should I tell my husband about this before hand, in case he does not want to become engaged to a "cursed woman"?.

Praise be to Allaah.

The Muslim must realize that Islam erases any sins that came before it, and indeed Allaah changes them into good deeds, as He says (interpretation of the meaning): 

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful”

[al-Furqaan 25:70] 

It was narrated that ‘Amr ibn al-‘Aas said: When Allaah put Islam in my heart, I went to the Prophet (peace and blessings of Allaah be upon him) and said: “Give me your right hand so that I may give you my oath of allegiance.” So he held out his hand, but I held my hand back. He said, “What is the matter, O ‘Amr?” I said, “I want to make a condition.” He said, “What is your condition?” I said, “That I be forgiven.” He said, “Do you not know that Islam wipes out whatever came before it, and that hijrah (migration for the sake of Allaah) wipes out whatever came before it, and that Hajj wipes out whatever came before it?” 

(Narrated by Muslim, 121). 

This hadeeth indicates that whoever becomes Muslim is forgiven for all the bad deeds that he may have done before he became a Muslim. 

Secondly: 

It was narrated from the Prophet (peace and blessings of Allaah be upon him) that tattooing is haraam (forbidden). 

It was narrated that Abu Juhayfah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) cursed the one who does tattoos, the one who has a tattoo done, the one who consumes riba (usury or interest) and the one who pays it, and he forbade the price of a dog and the earnings of a prostitute, and he cursed the image-makers.” 

(Narrated by al-Bukhaari, 5032). 

Tattooing is a major sin, but if a person repents from it, Allaah will accept his repentance. 

Thirdly: 

Modern medicine is able to remove tattoos; the remedy exists so you can easily get rid of it, in sha Allah. 

Fourthly: 

The curse of the woman who does tattoos is not permanent; rather when a person repents from it, that curse is lifted. So it is a mistake for you to say that you are a cursed woman. Rather we ask Allaah to make you good and righteous. 

Fifthly: 

Undoubtedly the one who wants to marry you will understand this issue, especially that it was before you became Muslim. Even if it was after you became Muslim, so long as the Muslim has repented from it, he cannot be blamed or called to account for it, rather his bad deeds are changed into good deeds. 

And Allaah knows best.

Shaving the hairs on the testicles and around the anus

I have a question about shaving hairs below navel. I don't know how far down to go. Should the hairs from the testicles be also removed. Please shed some light on this.
And what about women are they also suppose to shave their hairs?

Praise be to Allaah.

We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows:

“In the Name of Allaah, Most Gracious, Most Merciful. Praise be to Allaah, the Lord of the Worlds. This is not part of the Sunan al-Fitrah, but if there are too many hairs then they should be removed, so that they do not get contaminated with any impurity when using the toilet.”

There are reports in the Sunnah of the Prophet (peace and blessings of Allaah be upon him) which indicate that the pubic hairs should be removed, as it was reported that the Prophet (peace and blessings of Allaah be upon him) said: “The fitrah consists of five things, one of which is removing the pubic hairs.” (Reported by al-Bukhaari).

The Prophet (peace and blessings of Allaah be upon him) also set a time limit of forty days, and the hair should be left any longer than that,because of the hadeeth of Anas ibn Maalik (may Allaah be pleased with him), who said: “He set us a time limit of no more than forty days for trimming the moustache, clipping the nails, plucking the armpit hairs and shaving the pubic hair.” (Reported by al-Bukhaari, 10/284 and Muslim, 1/222).

The fuqaha’ discussed the proper etiquette of removing the pubic hair and said that it is mustahabb to start shaving the pubic hair from beneath the navel, and to start on the right hand side, and one should also be concealed from the sight of others when doing this. One should also bury and hair or nail clippings removed.

The reasons behind removing this dirty hair could also be applied to the hair on the testicles and around the anus, if impurity (najaasah) gets attached to it, because the purpose it to be comepletly clean and pure and keep away from anything that may cause dirt and impurities to cling to the body. In this case, removing this hair is a good thing. With the regard to women, the rulings on removing the pubic hair are the same as the rulings for men. And Allaah knows best.

His beard grows on one side and not on the other; can he shave it to make them even?

What is the ruling on having a beard which grows thickly on the right side but only grows a little on the left, i.e., it is not even? I have been told it is because I am young, and if I shave it, it will grow.

Praise be to Allaah.

It is not permissible to shave the beard or to remove any hair from it, even if that is to make it grow or to even it out, because no concession to that effect has been narrated, even though it happens a great deal to young men whose beards are just beginning to grow. If there was any reason to make it permissible to shave, there would be a concession concerning it. Allaah says (interpretation of the meaning): “and your Lord is never forgetful” [Maryam 19:64]. 

With regard to the prohibition on shaving the beard, please see the answer to question no. 82720. 

Is it permissible to take medicine that will make the beard grow more quickly on the left side? That depends: 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about taking medicine to make the beard grow and to treat the unevenness that occurs in it. He replied: If there is the hope that it will grow by itself, then do not try, because this is not a fault, since many young men, when their beards first begin to grow, do not grow beards that are even all over, so he should wait and see. 

But if there is a fault, in the sense that we are aware of it and have given up hope that it will grow by itself, then there is nothing wrong with treating it so that the rest will grow, especially if it looks odd. 

But if it does not look odd, then it is better not to treat it with anything, because I am afraid that this may be a kind of hair extensions, and the Prophet (peace and blessings of Allaah be upon him) cursed the one who does hair extensions and the one who asks for that to be done. End quote from Liqa’ al-Baab il-Maftooh (41/15). 

And Allaah knows best.

Ruling on making the shape of a heart in the pubic hair as an adornment for one’s husband?!

Is it permissible for a woman to make the shape of a heart in her pubic hair when shaving it, as an adornment for her husband?.

Praise be to Allaah.

Removing the pubic hair by plucking or shaving is one of the sunnahs of the fitrah which are encouraged in Islam, as al-Bukhaari (5441) and Muslim (377) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “Five things are part of the fitrah: circumcision, removing the pubic hair, clipping the fingernails, plucking the armpit hair and trimming the moustache.” 

The Prophet (blessings and peace of Allah be upon him) set a time frame for his ummah, that they were not to leave doing that for more than forty days, as it is narrated by Muslim (379) from Anas: He set a time for us to trim our moustaches, cut our nails, pluck our armpit hair and shave our pubic hair; we were not to leave that for more than forty days. 

Al-Mubaarakfoori said in Tuhfat al-Ahwadhi: al-Nawawi said: what this means is that we should not leave it for more than forty days, not that he set the time for leaving it as forty days. And he said: What is preferred is to do it according to need and length; if it grows long then he should shave it. End quote. Al-Shawkaani said: Rather what is preferred is that it should be limited to forty days as days set out by the Messenger of Allah (blessings and peace of Allah be upon him) and it is not permissible to go beyond that. It is not regarded as contrary to the Sunnah if one does not trim the moustache and so on after they grow long until the end of that period. End quote. 

There are two reservations about what is mentioned in the question about leaving the pubic hair and making it into the shape of a heart as a kind of adornment for the husband. 

Firstly: If that means going beyond the forty days without removing it, that is contrary to the command of the Prophet (blessings and peace of Allah be upon him). 

Secondly: This site is the extreme ‘awrah which it is not permissible to uncover except in case of necessity or urgent need, so it is not permissible to uncover it for the hairdresser or cosmetician merely for the purpose of adornment. 

Muslim (338) narrated that Abu Sa‘eed al-Khudri said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.”  

Al-Tirmidhi (2794), Abu Dawood (4017) and Ibn Maajah (1920) narrated from Bahz ibn Hakeem from his father that his grandfather said: I said, O Messenger of Allaah, with regard to our ‘awrah, what may we uncover of it and what must we conceal? He said: “Cover your ‘awrah except from your wife and those whom your right hand possesses (i.e., concubines).” I said, O Messenger of Allaah, what if the people live close together? He said, “If you can make sure that no one sees it, then do not let anyone see it.” I said, O Messenger of Allaah, what if one of us is alone? He said, “Allaah is more deserving that you should feel shy before Him than people.”

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: The words of the Prophet (blessings and peace of Allah be upon him), “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman. No man should lie with another man under the same cover, and no woman should lie with another woman under the same cover” indicate that it is haraam for a man to look at the ‘awrah of another man and for a woman to look at the ‘awrah of another woman. This is something concerning which there is no difference of opinion. Similarly it is haraam for a man to look at the ‘awrah of a woman and a woman to look at the ‘awrah of a man, according to consensus. The Prophet (blessings and peace of Allah be upon him) referred to a man looking at the ‘awrah of a man and a woman looking at the ‘awrah of a woman, so that (looking at the ‘awrah of the opposite sex) is even more haraam. This prohibition applies in the case of people other than husband and wife; in the case of husband and wife, each of them may look at the entire ‘awrah of the other. End quote. 

See: Fath al-Baari, 9/338, 339 

And Allah knows best.

She thinks her husband’s beard is untidy; is she sinning if she asks him to remove it?

A wife thinks that her husband’s beard is unattractive and not tidy. Can she ask him to remove it? Is she sinning if she does that?.

Praise be to Allaah.

It is haraam for the man to shave his beard or shorten it, because of the evidence which enjoins letting it grow. 

See the answers to questions no. 110642 and 100909. 

What the believer is required to do is submit to the command of Allah, may He be exalted, and the command of His Messenger (blessings and peace of Allah be upon him), and not feel any reluctance in doing so, because Allah says (interpretation of the meaning):

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65]

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]. 

The husband has done well to let his beard grow without paying any attention as to whether it is attractive or not. 

It is not permissible for the wife to ask her husband to shave it or shorten it, and she is sinning if she does that, because it is a call to sin and going against sharee‘ah. 

Our advice to her is to accept this matter with an open heart, and to understand that obeying the command of Islam is something in which there is goodness, prosperity and success; the one who lets his beard grow is emulating the leader of the sons of Adam [the Prophet - blessings and peace of Allah be upon him] and the Prophets who came before him, and the Sahaabah and Taabi‘een and those people of goodness and virtue who followed them. Shaving the beard only became commonplace in recent times. 

Something that will help her to accept this is to understand that Allah tests His slaves with whatever He wills of good times and bad, as He says (interpretation of the meaning): “Everyone is going to taste death, and We shall make a trial of you with evil and with good. And to Us you will be returned” [al-Anbiya’ 21:35]. If she is put off by the beard, or she does not like how her husband looks with it, let her be patient and put up with it, and she will be rewarded in sha Allah; it is sufficient for her to know that her husband wants to obey his Lord and follow His command. 

But we also advise the husband to pay attention to adorning himself for his wife with whatever he can of permissible things that are appropriate for men. This is one of the rights that she has over him, just as it is one of his rights that she should adorn herself for him, because Allah says (interpretation of the meaning):  “And they (women) have rights (over their husbands) similar (to those of their husbands) over them to what is reasonable” [al-Baqarah 2:228]. Ibn ‘Abbaas (may Allah be pleased with him) said: “I like to adorn myself for my wife, as I like her to adorn herself for me, because Allah, may He be exalted, says (interpretation of the meaning): ‘And they (women) have rights (over their husbands) similar (to those of their husbands) over them to what is reasonable’ [al-Baqarah 2:228]. But I do not like to take all my rights from her, because Allah, may He be exalted, says (interpretation of the meaning): “but men have a degree (of responsibility) over them” [al-Baqarah 2:228]. 

Narrated by Ibn Abi Shaybah (5/272) and al-Tabaraani in his Tafseer, 4/532. 

Al-Qurtubi (may Allah have mercy on him) said: 

The scholars said: With regard to men’s adornment, that varies according to their situation and they do that according to what is appropriate and brings harmony. Some kind of adornment may be appropriate at one time but not at others, or one kind of adornment may be appropriate for young men and some other kind for old men but not for young men. Do you not see that if the old man or the middle aged man trims his moustache, that befits him and is an adornment for him, but if a young man does that, it will look silly, because the beard has not grown yet and if he trims his moustache when it first appears, his face will look silly, but when his beard grows, if he trims his moustache, that is an adornment for him. It was narrated from the Messenger of Allah (blessings and peace of Allah be upon him) that he said: “My Lord commanded me to let my beard grow and to trim the moustache.” Narrated by Ibn Jareer and others; classed as hasan by al-Albaani. The same applies to clothing. All of that is part of fulfilling his duties towards his wife, so a man should do that on the basis of what is appropriate and brings harmony, and he should adorn himself for his wife in a way that makes her happy and keeps her chaste so that she is not tempted by other men. 

The same applies to kohl for men; there are some for whom it is befitting and others for whom it is not befitting. As for perfume, using the miswaak, cleaning the teeth, removing excess hair, circumcision and clipping the nails, this is appropriate for all. End quote. Tafseer al-Qurtubi, 3/124. 

To sum up: It is not permissible for the wife to ask her husband to remove his beard, because that is telling him to disobey Allah. But the husband has to adorn himself for his wife by combing his beard, keeping it clean and perfuming it, and using whatever permissible means of adornment are appropriate for him. 

And Allah knows best.

Is the hair that grows beneath the eye part of the beard?

I would like some guidence regarding the beard. It is known and said by the Prophet (peace be upon him) that the beard is compulsory therefore it is a must. I wanted to know the hairs above the beard line, for example I have hairs that grow below a thumb width below the eye, is it permissable to remove this?
I have read other questions on this, but I am stil in confusion.

Praise be to Allaah.

Firstly: 

The saheeh hadeeths indicate that it is obligatory to let the beard grow and it is haraam to shave it or cut it. 

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on shaving the beard or trimming some of it? 

They replied: 

Shaving the beard is haraam, because of the clear saheeh hadeeths and reports that have been narrated concerning that, and because of the general meaning of the texts which forbid imitating the disbelievers. For example, in the hadeeth of Ibn ‘Umar it says that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Be different from the mushrikeen: let your beard grow and trim the moustache.” According to another report: “Trim the moustache and let the beard grow.” And there are many other similar hadeeths. 

Letting the beard grow means leaving it as it is and leaving it alone, without shaving or plucking or cutting anything from it. Ibn Hazm narrated that there was consensus that cutting the moustache and letting the beard grow is obligatory, and he quoted as evidence a number of hadeeths including the hadeeth of Ibn ‘Umar (may Allah be pleased with him) quoted above, as well as the hadeeth of Zayd ibn Arqam, according to which the Prophet (blessings and peace of Allah be upon him) said: “Whoever does not trim anything from his moustache is not one of us.” Classed as saheeh by al-Tirmidhi. In al-Furoo‘ it says: This wording, “according to our companions” -- i.e., the Hanbalis -- implies that it is haraam. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The Qur’aan, Sunnah and scholarly consensus indicate that it is enjoined to be different from the disbelievers and it is forbidden to resemble them in general terms, because resembling them on the outside leads to resembling them in blameworthy attitudes and actions, and even in beliefs, as it generates love and friendship on the inside; by the same token, love on the inside generates resemblance of the outside. Al-Tirmidhi narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said: “He is not one of us who resembles people other than us. Do not resemble the Jews or the Christians …” According to another version: “Whoever imitates a people is one of them.” this was narrated by Ahmad. And ‘Umar ibn al-Khattab rejected the testimony of one who plucked his beard.  

Imam Ibn ‘Abd al-Barr said in al-Tamheed:

It is haraam to shave the beard, and no one does that except effeminate men (mukhannathoon), i.e., those who imitate women. The Prophet (blessings and peace of Allah be upon him) had a lot of hair in his beard, as was narrated by Muslim from Jaabir. According to one report, he had a thick beard and there is another report which is worded differently but the meaning is the same. It is not permissible to remove any of it because of the general meaning of the evidence which shows that doing so is forbidden.

End quote from Fataawa al-Lajnah al-Daa’imah, 5/133. 

Secondly: 

The beard is the hair on the cheeks and chin. 

Ibn Manzoor said, quoting from Ibn Sayyidihi: Lahyah (beard) is a word that includes the hair that grows on the cheeks and chin. 

End quote from Lisaan al-‘Arab, 15/243. 

And it says in al-Qamoos al-Muheet: Lahyah (beard) is the hair of the cheeks and chin. End quote. 

So what grows beneath the eye is not part of the beard. 

And Allah knows best.

It is makrooh to pluck grey hair from the head and moustache

Can I remove grey hair from my moustache?.

Praise be to Allaah.

Firstly: 

It is makrooh to pluck grey hair from the head or moustache, because of the hadeeths narrated from the Prophet (blessings and peace of Allah be upon him) concerning that, such as: 

The report narrated by at-Tirmidhi from Ka‘b ibn Murrah (may Allah be pleased with him) who said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Whoever has one hair that turns grey in Islam, it will be light (noor) for him on the Day of Resurrection.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi 

In Musnad Ahmad and Sunan at-Tirmidhi (1635) it is narrated from ‘Amr ibn ‘Abasah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever has one hair that turns grey for the sake of Allah, it will be light for him on the Day of Resurrection.”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi. 

Al-Bayhaqi in Shu‘ab al-Eemaan narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Grey hair is the light of the believer; no man turns grey in Islam but for each grey hair he will have one hasanah and he will be raised in status one degree.” 

Silsilat al-Ahaadeeth as-Saheehah, 1243. 

It was narrated that Abu Hurayrah (may Allah be pleased with him) said: Do not pluck grey hairs, for they will be light on the Day of Resurrection. Whoever has one hair that turns grey in Islam will have one hasanah for each grey hair and he will be raised one degree.” Narrated by Ibn Hibbaan. al-Albaani said in Silsilat al-Ahaadeeth as-Saheehah (3/247): Its isnaad is hasan. 

Ibn ‘Adiy, and al-Bayhaqi in Shu‘ab al-Eemaan, narrated that Faddaalah ibn ‘Ubayd (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Grey hair is light on the face of the Muslim, so whoever wishes, let him pluck out his light.

Silsilat al-Ahaadeeth as-Saheehah, 1244 

These hadeeths indicate that it is makrooh to pluck grey hairs, whether from the head or the moustache. 

But if the grey hair is in the beard, it is haraam to pluck it. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on plucking grey hair from the head and beard? 

He replied: With regard to the beard or facial hair, it is haraam, because this comes under the heading of namas which refers to plucking the facial hair, and that includes the beard. It was proven that the Prophet (blessings and peace of Allah be upon him) cursed the woman who plucks facial hair and the one who has that done. And we say to this man: if you were to look for every hair that has turned white and pluck it, you would have no beard left, so leave what Allah has created as He created it and do not pluck anything. 

But if it is plucking hair from the head, that does not reach the level of being haraam because it does not come under the heading of namas. 

End quote from Majmoo‘ al-Fataawa, 11/123 

And Allah knows best.

How could he explain to a non-Muslim the reason why he grows a beard?

If a non-muslim asks me,why we keep beared?what should be my answer?.

Praise be to Allaah.

Firstly: 

Letting the beard grow and leaving it alone, is obligatory, as has been explained previously in several answers. Please see the answer to questions no. 1189, 127742, and 130695. 

Secondly: 

What you have to do if any non-Muslim person, no matter what his religion is, asks you the reason why you are growing a beard is to explain to him the shar‘i reason why you are doing that, which is that you are only doing it in obedience to Allah and His Messenger, and that the beard is one of the sunan al-fitrah, i.e., actions that are in accordance with sound human nature with which Allah has created His slaves who affirm His Oneness. 

Muslim narrated in his Saheeh (261) that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Ten things are part of the fitrah: trimming the moustache, letting the beard grow, using the siwaak, rinsing the nose with water, cutting the nails, washing the finger joints, plucking the armpit hairs, shaving the pubes and washing the private parts with water.” 

Zakariya said: Mus‘ab said: I have forgotten the tenth, but it may have been rinsing the mouth with water.  

Imam an-Nawawi (may Allah have mercy on him) said: 

With regard to the fitrah, there was a difference of scholarly opinion as to what is meant by it in this case. Abu Sulaymaan al-Khattaabi said: Most of the scholars are of the view that it is the Sunnah (the way). This was also mentioned by a number of scholars other than al-Khattaabi, who said: What it means is that it is part of the ways of the Prophets (blessings and peace of Allah be upon them). And it was said that it is part of the religion.

End quote from Sharh Muslim by an-Nawawi, 3/147 

Al-Bukhaari (5892) and Muslim (259) narrated from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moustaches.” 

“Let your beards grow” means: leave them alone. Fath al-Baari, 10/350. 

A matter like this is part of the religion, the Sunnah and the guidance of the Prophets. The individual should explain the ruling and present the evidence for it, even if the one who is asking the question is a kaafir. 

Muslim narrated in his Saheeh (386) that Salmaan al-Faarisi (may Allah be pleased with him) said: The mushrikoon said to us [according to Ahmad and others: One of the mushrikeen said to him when they were making fun of him]: I think that your companion is teaching you everything; he is even teaching you how to defecate!

Salmaan said: Indeed, he has told us not to clean ourselves using the right hand and not to face towards the qiblah (when defecating), and he has told us not to use dried dung or bones, and he said: “Do not clean yourselves using less than three stones.” 

See how this noble Sahaabi responded in this case having to do with the etiquette of relieving oneself and going to the toilet, without feeling any shame or embarrassment. 

Assuming that the one who asked him this question was mocking him, he turned the tables on him, as they say, and turned it into an opportunity to explain Islam to him. 

And Allah knows best.

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If a person has land and other property, does he have to pay zakaah on it?

If a person has land and other property that is not invested and that does not bring in any income or returns, does he have to pay zakaah on it?.

Praise be to Allaah.

No zakaah is due on this land and property unless he has prepared it for sale. 

The way in which its zakaah is calculated is that its value should be calculated after one (Hijri) year has passed, then one-quarter of one-tenth should be paid as zakaah, i.e., 2.5%. 

But if this property is prepared for a person to use, or he uses it for business purposes such as renting it out and the like, and he is not trading in it, then there is no zakaah on it in this case. 

Shaykh Ibn ‘Uthaymeen said, discussing the issue of zakaah on stores: 

Trade goods refers to wealth that is prepared for trade. The dealer does not seek these goods for themselves, rather he seeks their profits. Hence we are obliged to pay zakaah on their value and not on the goods themselves. 

So the phrase “trade goods” refers to anything that is prepared for trade, whatever type it is. This heading covers most of the things on which zakaah is to be paid, because it includes real-estate, fabric, vessels, animals, and everything else. 

Zakaah is obligatory on trade goods, and the evidence for that is as follows: 

1 – It is included in the general meaning of the verse in which Allaah says (interpretation of the meaning): 

“And in their properties there was the right of the Saa’il (the beggar who asked) and the Mahroom (the poor who does not ask others)”

[al-Dhaariyaat 51:19] 

And the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh ibn Jabal when he sent him to the Yemen: “Teach them that Allaah has enjoined upon them charity (zakaah) from their wealth, to be taken from their rich and given to their poor.” 

Undoubtedly trade goods are a kind of wealth. 

If someone were to say that the Messenger (peace and blessings of Allaah be upon him) said, “The Muslim does not have to pay zakaah on his slave or his horse,” our response would be yes, that is correct, but he did not say that there is no zakaah on trade goods that are not sought for themselves but are sought for their value. The phrase “his slave and his horse” refer to his own possessions, i.e., things that are his own property and that he uses and benefits from, like his horse, or his slave, or his clothes, or the house in which he lives, or the car that he uses even if it is for hire (i.e., a taxi). On all of these things there is no zakaah, because a person acquires them for his own use, and he does not acquire them in order to trade them in the sense of buying them today and selling them tomorrow.  Based on this, whoever quotes this hadeeth to say that there is no zakaah on trade goods is making a far-fetched claim. 

Secondly: 

The Prophet (peace and blessings of Allaah be upon him) said, “Actions are but by intentions, and each person will have what he intended.” If we were to ask the trader or businessman what he wants from this wealth, he would say “I want gold and silver.” 

If I buy the goods today and sell it tomorrow and make money on it, the objective is not to acquire the object itself at all. Based on this, we say that zakaah on trade goods is obligatory according to the texts and according to analogy, even though the texts are not specific, rather they are general in meaning. 

Al-Sharh al-Mumti’, 6/141-142 

Then he said, giving an example of that: 

A man bought a car in order to make money from it (i.e., to sell it and make a profit from it). This is trade goods whose value reached the nisaab and he intended to sell it when he bought it, so he has to pay zakaah on it. But if he bought the car in order to use it, then it occurred to him that he should sell it, then there is no zakaah on it, because when he took possession of it, he had no intention of doing trade. So he has to have the intention of doing trade at the moment when he acquires it. If he buys something for the purpose of trade but it does not reach the nisaab, and he does not have anything else he can add to it, there is no zakaah on it, because one of the conditions of zakaah is that the wealth should reach the nisaab. 

Al-Sharh al-Mumti’, 6/142. 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

Land that is prepared for sale is subject to zakaah. The evidence for that is the well-known hadeeth narrated from Samurah ibn Jundub (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pay zakaah on everything that was prepared for sale.”  

But if the land is bought to keep, and not re-sale, whether it is intended for farming, housing, rental or whatever, there is no zakaah due on it because it is not being prepared for sale. And Allaah knows best. 

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn Baaz, 14/160 

And Allaah knows best.