According to the fatwa, if a person builds a new house and happily invites friends and relatives for a meal, then this is permissible in Shariah. Islamic scholars explain that such meals are allowed when they are done to celebrate a new blessing.
Classical books mention that food prepared for any new joy—such as marriage, returning from travel, or building a house—is considered good and recommended. Therefore, arranging a simple meal after building a new house is allowed and carries no issue in Islamic ruling, as long as it is done without showing off or burden.
This fatwa clearly shows that inviting people for a house opening feast is permitted in Islam.
Islamic scholars explain this ruling using clear proofs. Hazrat Abdullah bin Umar (RA) said that during the time of the Prophet ﷺ, he used to sleep in Masjid Nabawi even though he was not married. Hazrat Sahl bin Sa’d (RA) also narrated that the Prophet ﷺ once found Hazrat Ali (RA) sleeping in the mosque and told him to get up. These narrations show that sleeping in the mosque is allowed.
Because of these evidences, the jurists say that a mosque is mainly a place for prayer and dhikr, but sleeping in it is permissible without any dislike. It is better if a person sleeps with the intention of i‘tikaf, but it is not required. Sleeping in the mosque for a good Islamic reason is also valid. However, a person must make sure that his sleeping does not block space for anyone who wants to pray.
Islamic scholars like Imam Nawawi and Allamah Bajuri also stated that sleeping in the mosque is allowed as long as it does not disturb worshippers.
This fatwa clearly shows the Islamic ruling that sleeping in the mosque is permitted and not disliked.
According to this fatwa, it is Sunnah to perform a Nikah in the mosque. Hazrat Aisha reports that the Prophet Muhammad said to announce the marriage and to perform it in the mosque. Nikah is a Sunnah act and a means of completing one’s faith, so it should be done in a blessed place. Scholars explain that the mosque is the most blessed place, and therefore holding a Nikah there is recommended.
According to the Islamic ruling given in this fatwa, naming a mosque after a person is permissible when it is done for honour and clear identification. The hadith of Abdullah ibn Umar states that the Prophet Muhammad conducted a horse race from Thaniyyat al-Wada‘ to the Mosque of Banu Zurayq. Scholars, including Hafiz Ibn Hajar, explain from this narration that a mosque can be linked to its founder or the people who pray there. Imam Nawawi also notes that calling a mosque by the name of a person or a tribe for identification is allowed. Therefore, Islamic scholars agree that this practice is acceptable.
According to the hadith of Abu Juhaym رضي الله عنه, the Prophet ﷺ said that if the person passing in front of a worshipper knew the sin of doing so, he would rather stand still for forty years than cross in front of him (Bukhari 480).
Based on this and other ahadith, Islamic scholars state that passing in front of a worshipper who has placed a sutrah in front of him is haram. This ruling applies even if the person cannot find another path or has some need.
However, if someone is praying in a pathway or a place where many people must pass and there is no other route available, then scholars have allowed passing through the sutrah area due to strong necessity. In such a case, the worshipper should also not try to stop the passerby.
Imam al-Haramain wrote that the prohibition of passing and the command to stop someone applies only when the passerby has another path. If no other way exists and people are crowded, then there is no prohibition and no need to block the person.
Islamic scholars explain that eating and drinking in the mosque is allowed. This is based on the saying of Abdullah bin Harith رضي الله عنه, who said that during the time of the Prophet ﷺ, they used to eat bread and meat in the mosque (Sunan Ibn Majah 3300).
Because of this evidence, scholars permit eating and drinking in the mosque. However, they say it is better to be careful. If someone needs to eat, they should spread something on the floor to protect the mosque from dirt, and no food pieces should remain.
Imam Nawawi رحمه الله said that there is no harm in eating, drinking, placing a dining mat, or washing hands in the mosque.
Imam Zarkashi رحمه الله said that eating bread, fruits, watermelon, and similar foods in the mosque is allowed. He added that one should spread something and avoid any dirt so insects do not gather.
Islamic scholars explain that during prayer, a woman must cover her entire body except for her face and palms. This is based on the Quranic verse: “Do not display your beauty except what is apparent” (Surah An-Nur 24:31). Scholars, including Ibn Abbas and Imam Qurtubi, interpret “what is apparent” as the face and palms, which do not need to be covered in prayer or other acts of worship. Therefore, showing any other part of the body invalidates the prayer. Sheikh Sulaiman Jamal also emphasizes that for non-mahram men, a woman’s whole body is considered private, and for mahrams, certain parts like the navel and knees may be uncovered, but in prayer, full covering except face and palms is required.
According to Islamic scholars, it is sunnah to keep the sleeve length up to the wrists, as the Prophet Muhammad ﷺ’s sleeves reached his wrists. Making sleeves longer than the fingers without a reason is disliked and considered unnecessary. Scholars explain that adding extra length to clothes without need is a form of waste. For women and certain others, extending the clothing slightly toward the arm is allowed, but excessive length or spreading clothes beyond this is seen as innovation and wasteful. Islamic scholars emphasize following the sunnah and avoiding unnecessary extension of sleeves.
This fatwa explains the ruling using the hadith of Hazrat Jabir رضی اللہ عنہ. The Prophet صلی اللہ علیہ وسلم said that a person who eats onions or garlic should not come to the mosque, because angels are harmed by the same things that harm people. (Muslim 564)
Islamic scholars say that the mosque is the house of Allah, and angels are present in it. Anything that bothers people also bothers the angels. Farting inside the mosque causes discomfort to others, so scholars advise avoiding it.
Some scholars say that if a person can go outside but still chooses to fart inside the mosque, it can become haram. In Al Majmu 2/200, it is mentioned that farting in the mosque is not always forbidden, but avoiding it is better because it harms the angels. Other scholars say it is disliked, and if done without need, it may even become haram because the hadith warns against causing harm.
This is the Islamic ruling according to the given fatwa.
According to the fatwa, if someone joins the Imam while the Imam is completing Surah Fatiha, and the follower says Aameen after the Imam’s Walad-dalleen, then the follower may recite tawjeeh. The Islamic ruling explains that saying Aameen is brief, so it does not cancel the sunnah of reciting the opening supplication. Therefore, after saying Aameen with the Imam, the follower is allowed to recite tawjeeh quietly.
According to the Islamic scholars, the response to the last words of the Adhaan, La ilaha illallah, should only be La ilaha illallah. The fatwa explains that the Prophet’s teaching is to repeat the same words as the Muadhin, except for Hayya alassalah and Hayya alal falah. Because of this, adding Muhammadur Rasoolullah after La ilaha illallah is not sunnah. The texts also state clearly that saying Muhammadur Rasoolullah after Adhaan and Iqamah is not recommended.
In the fatwa, it is mentioned that Abu Qatadah رضي اللہ عنہ hunted a wild donkey. Some Companions ate its meat, while others did not. When they asked the Prophet ﷺ about it, he said that it is a food Allah has made halal. This hadith is in Bukhari (1821).
Based on this, Islamic scholars say that hunting and eating wild cow and deer is also halal. Imam Nawawi رحمة الله عليه listed wild animals like wild cow and deer as permissible. Allama Shirazi also said that wild deer and wild cow are from the good and halal foods, and they may be hunted and eaten.
This shows that the Islamic ruling is clear: their meat is allowed.
Hazrat Abu Qatadah (Radhiallahu anhu) reported that he once hunted a wild donkey. Some Sahabah ate from it, while others refused. When this was mentioned to the Prophet Muhammad (Sallallahu alaihi wasallam), he said that it is edible and Allah has made it halal. (Bukhari: 1821)
From this hadith, Islamic scholars (fuqaha) have stated that hunting wild animals such as wild donkeys, wild cows, and deer is permissible. The meat of these wild animals is halal to eat.
According to Islamic scholars, if a person does not perform the Sunnah prayer before the Fardh prayer and performs it afterward, that Sunnah prayer will still be counted as ada (performed on time). The reason is that the time for the Sunnah before the Fardh prayer begins when the Fardh time starts and remains until the Fardh time ends. However, it is mustahab (recommended) to perform the Sunnah before the Fardh prayer.
If a person makes a will that someone other than his guardian like an unrelated person or another relative—should lead his funeral prayer, this will is not valid. In Islam, the right to lead the funeral prayer belongs to the guardian of the deceased, and it is best (afzal) for him to do so. However, if the guardian allows an Islamic scholar, imam, or any righteous person to lead the prayer, then it is valid.
Islamic scholars, including Imam al-Nawawi and Imam al-Shafi‘i, state that this will is not reliable because the funeral prayer is the right of the guardian, and such a will cannot remove that right.
According to Islamic scholars, performing rafa yadain—raising both hands up to the shoulders—is Sunnah in the funeral prayer. It is narrated in Sunan Bayhaqi (5/379) from Hazrat Anas (RA) that the Prophet Muhammad (peace be upon him) used to raise his hands when saying the takbeer in the funeral prayer. Based on this narration, scholars have agreed that raising hands during every takbeer in the janaza prayer is Sunnah.
Hazrat Abdullah bin Abu Qatadah reported from his father Abu Qatadah that the Prophet (peace be upon him) used to make the first rakaah of the Zuhr prayer longer than the second. He also did the same in the Fajr prayer. (Bukhari: 779)
Based on this hadith, Islamic scholars and jurists say that it is mustahab (recommended) to make the recitation in the first rakaah longer than in the second rakaah.
According to Islamic scholars, if a person is in the state of Sakarat (nearing death), those present with him should do Zikr, Tasbeeh, and Tahleel. This helps remind the sick person to also remember Allah. Reading Surah Yaseen or similar verses of the Quran at that time is even better.
If the sick person is not in the state of Sakarat, then doing Zikr and Tahleel in front of him is still allowed. After the person dies, it is Sunnah to continue doing Tasbeeh and Tahleel.
As mentioned by Allama Al-Jamal (رحمة الله عليه):
"It is good for those around the dying person to do Zikr aloud so that he remembers Allah. They should say together ‘Subhan Allah, Alhamdulillah, La ilaha illallah, Allahu Akbar.’ Reading Surah Yaseen in this situation and even after death is the best practice." (Hashiyat al-Jamal 3/122-123)
According to Islamic scholars, in prayers of three or four rak‘ahs, it is Sunnah to recite durood only up to the words “Allahumma salli ala Muhammad” during the first tashahhud.
According to Islamic scholars, if a person combines a missed fardh prayer with sunnah or rawatib prayer using one intention, then neither of the two prayers will be valid. This is because both types of prayers are separate acts of worship. Combining them means mixing fardh (obligatory) and nafl (voluntary) prayers, which makes the salah invalid.
Imam Al-Ramli explained that joining two prayers like fardh and sunnah with one takbir (opening) and one intention does not make the prayer valid. Likewise, Ibn Baz stated that combining a sunnah prayer with tahiyyat al-masjid (greeting of the mosque) is allowed, but combining two separate sunnah or fardh prayers with one intention is not allowed.