According to Islamic scholars if a person sends Salaam in written form then replying immediately is obligatory. Sending Salaam through WhatsApp is also considered the same as written Salaam. Therefore replying to a Salaam sent on WhatsApp must be done immediately. Imam Nawawi explains in this fatwa that if someone gives Salaam from behind a wall or sends Salaam through a letter or a messenger and the Salaam reaches the person then it is obligatory to reply to it immediately. This shows the Islamic ruling clearly that written or message based Salaam requires an immediate reply according to Islamic fiqh.
According to an Islamic ruling based on a hadith reported by Hazrath Huzaifa RA the Prophet Muhammad SAW said that the whole earth has been made a place of prostration and its soil has been made pure for Muslims. This shows that all places are considered pure except where there is impurity. Islamic scholars explain in this fatwa that if a non Muslim place does not have any impurity and the place is clean then it is allowed to offer prayer there with permission. This Islamic ruling is supported by the hadith mentioned in Sahih Muslim 522 and explained in the Shafi fiqh reference Al Bayan 2 104.
This fatwa is based on a hadith reported by Hazrat Muhajir bin Qunfudh. He said that he greeted the Prophet Muhammad peace be upon him while the Prophet was relieving himself, and the Prophet did not reply until he performed wudu and then returned the greeting. From this hadith, Islamic scholars explain that greeting a person who is performing wudu is not disliked. It is also not disliked for the person doing wudu to reply to the greeting. Both greeting and replying are permissible according to the Islamic ruling. However, it is better and more appropriate to reply after completing wudu. This opinion is mentioned by Islamic scholars in classical fiqh books and is supported by the fatwa references provided.
This fatwa explains that with one tayammum, it is only permissible to perform one obligatory prayer. It is not allowed to pray more than one obligatory prayer with the same tayammum, whether the prayers are in the same time or different times. However, a person may pray as many voluntary prayers as they wish with one tayammum. This Islamic ruling is mentioned by Imam al Shafi and explained by Imam al Imrani. Islamic scholars clearly state that this rule applies only to obligatory prayers, not voluntary ones. This fatwa is part of the Shafi school of Islamic law and shows the clear opinion of Islamic scholars on this issue.
The Islamic ruling is that if a person washes the head instead of wiping it during wudu, the obligation of wiping the head is fulfilled. Islamic scholars explain that washing the head has the same meaning as wiping it in this case. Because of this, the action is considered correct and sufficient. This ruling is clearly mentioned in the fatwa and supported by the statement recorded in classical Islamic books.
The Islamic ruling is that clothes do not become impure if a fly or mosquito sits on them during relieving oneself, even if there is a small amount of impurity on its legs. Islamic scholars state that this kind of small impurity is forgiven in Shariah. It is very hard to avoid flies and mosquitoes because they land on impurities and then fly to clothes or water. Due to this difficulty, such minor impurity is excused. This explanation is mentioned in the fatwa and supported by the statement of Imam al Rafai رحمه الله.
This fatwa explains that dipping the feet into water can count as washing them, but only with the correct intention. If a person dips his feet into a pond, tank, or bucket while making wudu, his wudu will be valid only if he intended to wash his feet as part of wudu.
If the person did not have the intention of washing the feet for wudu, then the wudu will not be valid. This Islamic ruling is mentioned by Islamic scholars in Al Majmu.
This shows that intention is necessary for the validity of wudu according to this fatwa.
This fatwa explains that giving charity for a sick person is supported by Islamic teachings. Abdullah ibn Masud reported that the Prophet Muhammad said to treat your sick people through charity. This narration is found in Al Mujam Al Kabir.
Another hadith states that charity cools the anger of Allah and prevents a bad death. This is reported in Sunan Tirmidhi.
Because of these narrations, Islamic scholars have written that it is recommended to give charity on behalf of a sick person during illness. This is mentioned by the jurists in their books.
Shaykh Ibn Baz also stated that it is permissible to slaughter an animal and give it as charity on behalf of a sick person. This shows that different forms of charity are allowed according to this Islamic ruling.
According to this fatwa and Islamic scholars of the Shafi‘i school, covering the awrah is not a condition for the validity of wudu. Because of this, if a person makes wudu while being completely naked, his wudu is still valid.
The scholars explain that covering the awrah is required during prayer, not during wudu. Wudu comes before prayer, so the same conditions do not apply. However, the fatwa also states that it is better and recommended to cover the awrah while performing wudu.
This Islamic ruling clearly shows the difference between the conditions of wudu and the conditions of salah, as explained by Islamic scholars.
According to this fatwa and Islamic scholars of the Shafi‘i school, it is not allowed for a man to put a ring or any jewelry on his fiancée at the time of engagement. This ruling stays the same even after engagement and before the nikah is completed. The reason is that before nikah, the man and woman are still non mahram and strangers to each other.
The fatwa explains that touching is not allowed because there is no need for it, and touching is more serious than looking. Islamic scholars clearly state that physical contact between a non mahram man and woman is haram, as it can lead to desire.
However, if the man wants to give a ring, he may ask his mother, sister, or another close female relative to place it on the girl. He may also ask one of the girl’s mahram men, such as her father, uncle, or maternal uncle, to do so. This way is allowed according to the Islamic ruling.
This fatwa shows the clear Islamic ruling based on the statements of Islamic scholars and classical fiqh books.
Hazrat Tariq bin Suwaid رضي الله عنه reported that he asked the Prophet ﷺ about using alcohol as medicine. The Prophet ﷺ replied that alcohol is not a cure, but it is a disease. This narration is mentioned in Musnad Ahmad 18862.
Based on this hadith, Islamic scholars state that the Islamic ruling is that drinking alcohol for treatment or using pure alcohol on the body for treatment is haram, even if no other medicine is available. However, if alcohol is mixed into an oil or balm in such a way that its original status and effect are finished, then using that oil or balm is permissible. Scholars also mention that it is better to try treatment with pure and clean substances. This fatwa is mentioned in Asna al Matalib and reflects the view of Islamic scholars.
According to a narration from Hazrat Abu Umamah, when Hazrat Bilal رضي الله عنه used to say the Iqamah, the Prophet ﷺ replied to the words of the Iqamah. When Qad Qaamatis Salah was said, the Prophet ﷺ replied with Aqamahallah wa adamaha. He replied to the rest of the Iqamah in the same way as answering the Adhan. This narration is mentioned in Sunan Abi Dawood 538.
Based on this hadith, Islamic scholars state that the Islamic ruling is that answering the Iqamah is mustahab. Saying Aqamahallah wa adamaha at Qad Qaamatis Salah is also mustahab. This ruling is mentioned by scholars in Fiqh Shafi and recorded in Al Majmu. This fatwa clearly shows the recommended practice when hearing the Iqamah.
According to Islamic scholars in Shafi fiqh, if a latecomer joins the imam during the final tashahud and sits with the imam, then after the imam finishes and the latecomer stands to complete his prayer, he should not recite Dua Istiftah. However, if the latecomer joins the prayer without sitting with the imam and directly stands for his prayer, then he may recite Dua Istiftah. This is the Islamic ruling mentioned in classical fiqh books and supported by scholarly fatwa.
According to Islamic scholars, if a chicken belonging to someone else lays an egg in your house and the owner is unknown, the egg is treated as a small lost item. This means it can be used without public announcement. This ruling is based on the fatwa that small lost items, which the owner would usually not search for, may be used. However, if the owner is later identified and asks for the value of the egg, it is necessary to return its price to the owner. This is the Islamic ruling given by scholars and supported by classical fiqh references.
If a person’s clothing is torn in the awrah area but it can be covered with the hand, is prayer valid in such clothes? And can the person pray while keeping the hand on the torn area for the whole prayer?
The Answer
According to the Islamic ruling explained by Islamic scholars, if clothing is torn in the awrah area but the opening is small enough to be covered by the hand, then praying in such clothing is valid. This is because the main purpose of covering the awrah is fulfilled, even if it is done by using the hand.
If a person is able to keep the hand on the torn area throughout the entire prayer, then the prayer is allowed. However, if another piece of clothing is available, it is better to wear it so the prayer is performed with all recommended acts properly observed. This is mentioned in the fatwa of Islamic scholars.
It is important to note that if the awrah is exposed in a way that cannot be covered by the hand, or if during any pillar of the prayer it is not possible to keep it covered, then the prayer will not be valid according to the Islamic ruling.
The main purpose of a sutrah is to warn people not to pass in front of someone who is praying. If a person spreads a prayer mat with this intention, so that no one passes in front of him within the sutrah area, then such a mat or chatai, which is about two and a half to three arms in length, fulfills the purpose of a sutrah. In this case, it is enough to be considered a sutrah, and passing in front of it is forbidden.
However, the mats and carpets that are normally spread in mosques, or the space kept between two mats or two rows, do not serve as a sutrah. This is because a sutrah is meant to alert the passerby, and since these mats are always spread, the purpose of a sutrah is not achieved. This is the Islamic ruling explained by Islamic scholars in their fatwa.
According to this fatwa, if a person enters the mosque when the khateeb is already on the pulpit and the second adhan of Jumuah has started, he should not start Tahiyatul Masjid right away. He should remain standing, not sit down, and reply to the words of the adhan. After the adhan is completed, he should then pray Tahiyatul Masjid. This is the Islamic ruling mentioned by Islamic scholars in this fiqh issue and it should be followed as stated in the fatwa.
Islamic scholars explain that the Prophet Muhammad ﷺ was asked about water where animals and cattle drink frequently. He said: “If the water is two Qullah, it will not be considered impure.” (Sunan Abi Dawood 63)
Therefore, if a dog puts its mouth in abundant water (Maa e Kaseer), the water does not become impure as long as there is no change in its colour, taste, or smell. If any of these qualities change, then the water becomes impure. Maa e Kaseer means water equal to two Qullah or more, which in today’s measurement is about 193 litres.
According to Islamic scholars, if ants fall into honey or sugar and are completely cooked while preparing tea, or if they remain in honey for many days until their body parts dissolve and mix, then eating that honey and drinking the tea is allowed. This fatwa is based on the ruling that when insects like bees or flies fall into food and their parts disintegrate, the food does not become haram.
This Islamic ruling is based on authentic hadith and the understanding of Islamic scholars. Hazrat Anas رضي الله عنه asked the Messenger of Allah ﷺ where to keep the gaze during prayer. The Prophet ﷺ replied that one should look at the place of sajdah. Another hadith from Hazrat Abdullah bin Zubair رضي الله عنه states that the Prophet ﷺ would keep his gaze on his index finger while pointing to it.
Based on these narrations, the fuqaha explain in this fatwa that looking at the place of sajdah throughout the entire prayer is Sunnah. However, during tashahud, when the worshipper raises and points the index finger, it is Sunnah to look at that finger instead. This is the established Islamic ruling in Shafi fiqh.