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Islamic scholars explain that if grave space is purchased for burial, the price must come from the deceased’s estate (taraka). The heirs are not required to spend their personal wealth for burial expenses. Imam Shafi’i رحمه الله said: “The shroud, perfume, and burial expenses of the deceased are taken from his wealth. Creditors and heirs cannot prevent this.” (Al-Umm 2/595)
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According to this Islamic ruling and fatwa, the common practice of giving extra baths like janabah غسل to the deceased is not correct. Only the غسل میت (funeral bath) is sufficient.
Islamic scholars explain that the funeral غسل is enough, and there is no need to perform additional غسل for impurity. غسل میت does not require intention like other types of غسل, and it alone fulfills the requirement.
This fatwa clearly shows that adding extra غسل is unnecessary, and one should follow the correct Islamic ruling by performing only the غسل میت.
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According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish died naturally or due to some external cause. So, if fish die because of chemicals in the water, they are still allowed to eat.
However, Islamic scholars also say that if eating such fish may cause harm or illness, then it becomes haram due to the risk to health.
This fatwa is based on the opinion of many Islamic scholars, who state that fish and similar sea creatures are permissible no matter how they die, unless they become harmful to eat.
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According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish dies naturally or due to some cause.
So, if chemicals are put into the water and the fish die because of it, they are still halal to eat. Islamic scholars have explained that fish remains permissible regardless of how it dies.
However, there is one condition. If eating such fish may cause harm, illness, or health problems, then it becomes haram بسبب the danger.
This fatwa clearly shows that permissibility depends on safety. If there is no harm, the fish is halal. If there is risk to health, it should not be eaten.
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According to the Quran, menstruation is described as something harmful and impure. Therefore, men are commanded to stay away from their wives during this time and not approach them for intercourse until they become completely pure.
A hadith explains that the Prophet (peace be upon him) would show closeness to his wives during menstruation, but without intercourse, and with proper covering.
From these sources, Islamic scholars have agreed that having intercourse during menstruation is strictly forbidden. This is a clear Islamic ruling and there is consensus on it.
If a person commits this act, there is no fixed financial penalty (kaffarah). However, he may be disciplined, and he must sincerely repent, seek forgiveness from Allah, and turn back to Him.
Some narrations mention giving charity of one دينار or half دينار, but scholars like Imam Nawawi have declared these narrations weak. Therefore, the correct fatwa is that no kaffarah is required, only repentance and seeking forgiveness.
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According to this Islamic ruling, a hadith reported by حضرت عائشہ رضی اللہ عنہا states that the Prophet صلی اللہ علیہ وسلم said that accountability is lifted from three people: a sleeping person until they wake up, a mentally unstable person until they recover, and a child until they reach maturity.
Based on this fatwa, Islamic scholars explain that a person who loses consciousness due to illness or any valid reason is similar to a person who has lost mental awareness. Therefore, if someone remains unconscious for a full day or even the entire time of one prayer, they are not required to make up those missed prayers.
Furthermore, if the person dies in that unconscious state, those prayers do not remain due on them.
However, Islamic scholars also mention that making up those prayers is recommended (mustahab), even though it is not obligatory.
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According to this Islamic ruling, a hadith reported by حضرت ابو ہریرہ رضی اللہ عنہ says that the Prophet صلی اللہ علیہ وسلم instructed المسلمين not to run when the prayer جماعت has started, but to walk calmly and with dignity.
Based on this, Islamic scholars explain in this fatwa that running to join congregational prayer is makrooh (disliked). A person should come walking with peace and calmness.
However, the ruling changes for Friday prayer. The Quran says to hurry towards the remembrance of Allah when the call for Friday prayer is made. Therefore, if a person fears missing the Friday congregation but believes they can still join the imam before he finishes the prayer, then running becomes necessary (wajib) according to Islamic scholars.
This shows that the Islamic ruling depends on the situation. Normally running is disliked, but in the case of Friday prayer, it may become required.
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According to Islamic scholars, it is permissible to give obligatory charity meat to poor relatives, as long as their financial support is not your responsibility (like wife, children, or parents).
In a Hadith reported by Hazrat Salman bin Amir (RA), the Prophet (peace be upon him) said that giving charity to a poor person brings one reward, while giving it to a relative brings two rewards: one for charity and one for maintaining family ties.
علامہ مبارکپوری (رحمہ اللہ) explained that this Hadith includes both voluntary and obligatory charity. It shows that giving zakat or obligatory charity to relatives is allowed. In fact, it is better to give it to them because of the double reward.
Similarly, امام نووی (رحمہ اللہ) stated that if a person has relatives who are eligible for charity and are not dependent on him, it is recommended to give charity to them. They are better than non-relatives in this case.
This fatwa clearly shows that giving obligatory charity meat to poor relatives is a valid and rewarding act in Islam.
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According to Islamic scholars, licking the plate or utensil and fingers after eating is a Sunnah. This Islamic ruling is supported by Hadith.
In a narration from Tirmidhi, Hazrat Nabisha al-Khair (RA) reported that the Prophet (peace be upon him) said that whoever eats food in a bowl or plate and then licks it clean, that utensil makes dua for his forgiveness.
علامہ خطیب شربینی (رحمہ اللہ) also stated that it is recommended (Sunnah) to lick the utensil and fingers after eating.
This fatwa clearly shows that cleaning the plate and fingers by licking them is a Sunnah practice in Islam.
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According to this Islamic ruling, Imam Nawawi explained that a woman who removes hair from her face is called “Namisa,” and this act is haram. This prohibition includes the eyebrows and the hair around the face. However, if a woman develops a beard or mustache, removing it is not haram. In fact, according to Islamic scholars, it is recommended.
As for removing hair from other parts of the body such as the hands and legs, Islamic scholars have explained that it is permissible for a married woman if she does it for beautification and with the permission of her husband.
However, for an unmarried woman, scholars generally do not allow removing hair from the hands and feet. The reason given in this fatwa is that there is usually no benefit in doing so and there may be a risk of fitnah.
If an unmarried woman is about to get married and her intention is to beautify herself for her future husband, then Islamic scholars say there can be some allowance for it.
This Islamic ruling is mentioned by Imam Nawawi in Sharh Muslim and also discussed by Shaykh Khalid Saifullah Rahmani in contemporary fiqh discussions.
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Islamic scholars state in this fatwa that after finishing food, a person should carefully clean the food particles stuck between the teeth with a toothpick. Leaving these particles in the mouth can cause tooth disease and bad smell.
If food comes out by using a toothpick, it should be thrown away. It should not be swallowed. If there is blood mixed with those particles, then swallowing them is haram.
However, if something comes out naturally with the tongue, then it can be swallowed. If someone throws away what comes out with the toothpick, then this is better. If someone does not throw it away, then there is no sin, as long as there is no blood.
This Islamic ruling is based on a hadith found in Sunan Abi Dawood. It is reported by Abu Huraira that Prophet Muhammad said that whoever cleans between his teeth after eating should throw away what comes out, and whatever comes out with the tongue may be swallowed. Whoever does this has done well, and whoever does not, there is no harm on him.
Therefore, according to this fatwa and the view of Islamic scholars, it is better to throw away the particles removed by toothpick, and swallowing them with blood is not allowed.
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Islamic scholars explain this fatwa in detail.
If a person is swimming in still water, like a well or a pond, and the water is small, then urinating in it is haram.
If the still water is large, then urinating in it is makrooh, meaning disliked, but not haram.
If a person is swimming in flowing water, like a river or the sea, and the water is large, then it is not haram to urinate in it. However, it is still better to avoid it.
If the flowing water is small, then urinating in it is makrooh because it makes the water dirty and impure.
This Islamic ruling is based on a hadith found in Sahih Muslim. It is reported by Abu Huraira that Prophet Muhammad said that no one should urinate in still water.
Because of this, Islamic scholars advise swimmers not to urinate in water.
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Islamic scholars explain in this fatwa that if a mosque has a fixed and appointed imam, then starting another congregation before or after his prayer without his permission is makruh. This is the relied upon ruling mentioned in classical fiqh books such as Al-Majmu‘ Sharh al-Muhadhdhab.
However, if the mosque is located in a market or on a public pathway where people frequently come and go, then starting a new congregation is not considered makruh.
The scholars also clarify that if a mosque does not have a fixed imam, then there is no dislike in holding a second or even third congregation.
But if the mosque has a regular imam and it is not a public place with constant traffic, then according to the Shafi‘i madhhab, a second congregation without his permission is makruh.
This is the Islamic ruling given by the jurists on this issue.
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Hazrat Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ said that if you tell your companion to be quiet while the khutbah is being delivered, you have committed a useless act. This narration is recorded in Sahih al-Bukhari 934.
Based on this hadith, Islamic scholars have given the fatwa that talking during the Friday khutbah is disliked and makruh. Listening silently to the khutbah is recommended. However, speaking is allowed if there is a valid excuse.
Hazrat Anas رضي الله عنه reported that while the Prophet ﷺ was delivering the Friday khutbah, a Bedouin stood up and requested dua for rain because wealth was destroyed and children were hungry. The Prophet ﷺ raised his hands and made dua. This narration is also in Sahih al-Bukhari 933. This shows that speaking due to a need is permissible.
Islamic scholars also mention that when the khateeb makes dua, saying Ameen in a moderate voice is sunnah. Saying it loudly is not recommended because it may cause disturbance. There is no clear mention about raising hands specifically at this moment, but since raising hands in general duas is recommended, there is room to do so here as well.
This is the Islamic ruling and fatwa on this issue.
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According to Shafi‘i fiqh, it is Sunnah to perform Sajdah Tilawah right after reciting the Ayah of Sajdah.
If a long gap happens between the recitation and the sajdah, then Sajdah Tilawah is no longer Sunnah. This is because its proper time has passed.
Imam al Khatib al Shirbini رحمه الله states in Mughni al Muhtaj that if a person does not perform sajdah immediately after finishing the Ayah of Sajdah, and a long delay occurs even due to an excuse, then he should not perform it as adaa. There is also no qada for it because it is connected to a specific cause, like eclipse prayer. However, if the delay is short, then Sajdah Tilawah is still Sunnah.
This fatwa clearly explains the Islamic ruling that Sajdah Tilawah must follow the recitation closely. If the gap is short, it remains Sunnah. If the gap is long, it is no longer prescribed.
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According to Shafi‘i fiqh, keeping the gaze on the place of سجود in prayer is Sunnah.
It is disliked to look around without any need. It is also disliked to raise the eyes toward the sky during prayer.
As mentioned in Minhaj al Talibin:
قلت يكره الالتفات لا لحاجة و رفع بصره السماءThis Islamic ruling is also supported by references from Sahih al Bukhari 750 and 751.
This fatwa clearly explains that in prayer, a person should focus and avoid unnecessary movements of the eyes. Islamic scholars state that looking around or raising the gaze upward without need is makruh.
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Hazrat Aisha (RA) narrated that the Prophet ﷺ was asked about a person who found wetness on his clothes but did not remember a sexual dream. He said that person should perform ghusl. Another person remembered having a sexual dream but found no wetness on clothes or body. The Prophet ﷺ said ghusl was not necessary for him (Sunan Abu Dawud 236, Bukhari 282).
Islamic scholars explain that ghusl does not become compulsory due to mere doubt. It is only required when there is certainty, such as:
Clear traces of semen (mani) on clothes after a sexual dream
Signs that are definitely from semen
If the traces might be wadi (pre-seminal fluid) or mazi (pre-ejaculatory fluid), ghusl is not required.
If it is certain that the traces are neither semen nor wadi, ghusl is also not required.Al-Khatib al-Sharbini adds that when it is unclear whether the fluid is mani or something else, one can either perform ghusl for certainty or wash the affected area, relying on general safety (Maghni al-Muhtaj 1/269).
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According to the hadith of Sahal ibn Sa’d (RA), the Prophet ﷺ said that if a mistake occurs in prayer, men should say Subhan Allah to alert the Imam, and women should tap the inner part of their right palm on the back of the left palm.
Islamic scholars explain that for men, saying Subhan Allah is recommended to notify the Imam of a minor mistake, while for women, tapping the palms is the proper method. It is important that the intention is to remember Allah (dhikr) along with alerting the Imam. If the intention is only to notify the Imam without dhikr, the follower’s prayer becomes invalid.
Al-Khatib al-Sharbini adds that this method should be done carefully to avoid mistakes, and the intention of dhikr must be clear, otherwise the prayer of the follower will be void.
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Islamic scholars explain this ruling based on authentic hadith. It is narrated that the Prophet Muhammad ﷺ performed wudu, and the Companions used the remaining water on themselves. In another narration, the Prophet ﷺ sprinkled leftover wudu water on Jabir رضي الله عنه, after which he regained consciousness.
From these narrations, Islamic scholars concluded that water used for obligatory wudu, obligatory ghusl, or for removing impurity remains pure as long as there is no visible effect of impurity in it. However, such water cannot be used again to gain ritual purity.
Based on this Islamic ruling and fatwa, if water splashes onto the body or clothes while washing a child who has urinated, the clothes do not become impure as long as no trace of impurity is present in the splashes. Therefore, it is permissible to pray in those clothes. This ruling is clearly mentioned by Islamic scholars in their works.
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According to a hadith narrated by Abu Saeed Khudri, the Prophet Muhammad ﷺ said that two people should not relieve themselves while exposing their private parts and talking to each other, because Allah becomes angry with this act.
Based on this hadith, Islamic scholars have stated that relieving oneself in an open place without any cover and talking during that time is disliked and prohibited. For this reason, talking in the toilet is considered makrooh according to Islamic ruling and fatwa. A person should avoid it as much as possible.
However, Islamic scholars also mentioned that if there is a strong need or necessity, then speaking is allowed. Imam Khateeb Sharbini رحمه الله clearly stated that speaking during relieving oneself, whether with remembrance or other speech, is disliked except in cases of necessity.
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