1. If Surah An-Naas is recited in the first Rak’aat of the Salaah (e.g. Eshaa Salaah) then how do you perform the second Rak’aat?
2. If you are a Musaafir and you read four Rak’aats Fardh instead of two (e.g. Zuhr Salaat) then what should be done or vice versa?
3. When giving Khutbah which step do you sit on (1st, 2nd or 3rd) and when you step on and off which leg do you use?
4. Is it permissible to eat duck meat?
5. If one forgot to read Du’aa before slaughtering an animal and reads it at the end, will the animal be Halaal?
6. Is it permissible to read Salaah behind an immature person?
7. After Salaah should the Du’aa be read aloud or silently?
8. Is it permissible to hold an English Qur’an without Wudhu?
9. What do you do with a person that asks too many questions?
10. If you take credit from someone and both of you forget the amount what should be done?
11. What is the difference between Makrooh-e-Tanzihi and Makrooh-e-Tahrimi?
- If a person recites Surah Naas in the first Rakaat then he should also repeat Surah Naas in the second Rakaat. (Ahsanul Fataawaa, Vol. 3, Page 442)
- If a Musaafir unintentionally performs four Rakaats Fardh instead of making Qasar then his Salaah will be valid if he makes Sajdah Sahw. The first two Rakaats will be Fardh and the second two Rakaats will be regarded as Nafl. However, if he performs four Rakaats intentionally he will be sinful and it will be Waajib to repeat the Salaah. (Ahsanul Fataawaa, Vol. 4, Page 77)
- We do not find any explicit text in the books of Fiqh with regards to which step the Khateeb should sit or with which foot must he ascend or descend the Mimbar. However, a person usually sits on the step above the one he stands on.
- It is permissible to eat duck meat and eggs. (Fataawaa Aalamgeeriyyah, Vol. 5, Page 289, Khaanain Peenain ki Halaal wa Haraam Cheezain, Page 29)
- If a person forgets to recite Bismillah at the time of slaughtering, the animal will be Halaal. However, if he remembers Bismillah before cutting the major veins then it will be necessary to recite the Bismillah. If he remembers after cutting them then it will not be necessary. (Raddul Muhtaar, Vol. 5, Page 210, Ahsanul Fataawaa, Vol. 7, Page 403)
- It is not permissible to make an immature child an Imam. (Raddul Muhtaar, Vol. 1, Page 321-322, Ahsanul Fataawaa, Vol. 3, Page 525)
- One should clearly understand that to make Duaa collectively after every Fardh Salaah is not Sunnah, rather it is merely permissible. As for Duaa being made individually after every Fardh Salaah, it is Sunnah-e-Mustahabbah. The congregational Duaa after every Fardh Salaah will only be permissible with this condition that one does not regard it to be Sunnah and does not persist on it and condemn others who do not practice upon it.
- To make Duaa after Fardh Salaah is Sunnah as it is understood from the following Ahadeeth: It has been narrated by Muaaz bin Jabal (R.A.) and Ibne Abbas (R.A.) from Nabi (S.A.W.) that: Indeed Allah Taala said: O Muhammad, when you have completed with your Salaah then say: O Allah! I ask Thee for the ability to do good and to abstain from evil and to love the poor and that You forgive me and have mercy upon me. And when You intend to test Your servants so call me to You without being tested. O Allah! I ask Thee for Thy love and the love of those who love Thee and the love of those actions which will draw me closer to Thy love. (Tirmidhi, Musnad-e-Ahmad. Imam Tirmidhi says that this Hadith is Hasan and Saheeh.)
It has been narrated from Anas (R.A.) from Nabi (S.A.W.) that he said: Any servant who spreads his palms after every Salaah and then says: O Allah! My Ilaah and the Ilaah of Ebrahim, Ishaq, Yaqoob, the Ilaah of Jibreel, Mikaeel, Israfeel, I ask Thee to accept my Duaa for indeed I am destitute and You protect me in my Deen from any tests and You shower Your mercy upon me for I am indeed a sinner and that You alleviate poverty from me for indeed I am destitute., except that Allah Taala will not return him empty-handed. (Amalul youmi wa Lailah)
Although in the abovementioned Hadith Abdul Aziz bin Abdur Rahman is Mutakallam Feehi which makes this Hadith weak, it is still permissible to substantiate a Mustahab act with a weak Hadith. (Fathul Qadeer, Vol. 2, Page 95)
- To raise ones hands in Duaa and to pass them over the face upon completion is also a Sunnah of Duaa. It has been narrated by Umar bin Khattab (R.A.) that he said: When Nabi (S.A.W.) raised his hands in Duaa he never brought them down until he passed them over his face. (Tirmidhi)
- The Muqtadis saying Aameen to the Duaa of the person making Duaa is also a Sunnah of the Duaa. Allamah Jazari (R.A.A.) mentions in Al-Hisnul Haseen that: Indeed from amongst the etiquettes of the Duaa is that the one who is listening to the Duaa should say Aameen. Al-Haakim has also mentioned in his Mustadrak the Hadith of Habib bin Maslamah Al-Fahri (R.A.), who was one whose Duaas were readily accepted, that he says: I heard Rasoolullah (S.A.W.) saying: No congregation of Muslims gather in which some make Duaa and the others say Aameen, except that Allah Taala accepts their Duaas. (Saheeh on the conditions laid down by Imam Muslim)
From the abovementioned few Sunnahs of Duaa we can conclude that if a persons acts on all these Sunnahs of Duaa after the Fardh Salaah, then it will be permissible although it will not be permissible to regard this specific form to be Sunnah as this form of Duaa after Fardh Salaah is not authentically proven from Nabi (S.A.W.). It will also not be permissible to call this form of Duaa Bidah as there is no prohibition for this form of congregational Duaa. However, if a person regards it as Sunnah and condemns others who do not practice upon this, then it will not be permissible.
- It is not permissible to touch an English Quran without Wudhu. (Raddul Muhtaar, Vol. 1, Page 214)
- Please contact the Darul Iftaa in person.
- Both the creditor and the debtor should come to a mutual agreement with each other and forgive one another for the decrease or increase in the amount given or owed.
- Makrooh-e-Tahrimi: When it is said that a certain action is Makrooh-e-Tahrimi it means that it is Waajib to abstain from that act and to perpetrate such an act without a valid reason and to deny that such an act is Makrooh-e-Tahrimi is deviation and not Kufr.
Makrooh-e-Tanzihi: When it is said that a certain act is Makrooh-e-Tanzihi it means that the Shariah demands us to abstain from it although it is not necessary to abstain. Abstaining from such an act is worthy of reward and a person who fails to abstain from it is deserving of ridicule.
In the books of Fiqh when Makrooh is mentioned it generally means Makrooh-e-Tahrimi. (Aasaan Usool-e-Fiqh, Page 62-63)
And Allah Taala knows best
Ilyaas bin Hashim Limbada
Attested to as correct by:
Mufti Muhammad Ashraf
20 May 2004
29 Rabeeul Awwal 1425