The Noble work of Tabligh and Moulanal Sa'd

Question

As individuals who are associated with the effort of Tabligh, we wanted your opinion regarding Nizamud Din. Considering the revelations regarding the beliefs of Moulana Sa'd, we feel that it is advisable for the council of elders of Tabligh Jama'at in South Africa to divert the Jama'ats towards Rawiwind instead of Nizamud Din. What is your opinion regarding this? Also, what is your opinion regarding the one who opposes this motion?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

السلام عليكم ورحمة الله وبركاته.

At the outset, we wish to note the following observations.

We have been inundated with queries regarding the issue in reference. Alhamdulillah, our revered Muftῑs of Deoband, Sahāranpūr, Dabhel, Nadwatul ‘Ulamā and others have adequately fulfilled their responsibilities through their Fatāwā.

We have also been inundated with queries from our local public on the consequences of the above referred Fatāwā and we are now obliged to respond.

I myself am a product of the effort of Tablῑgh and have been regularly supporting and commenting on the various aspects of Tablῑgh through my Fatāwā. Accordingly, any deviation in this noble work is a cause of great pain.

We have been informed of disagreements and inappropriate behaviour on this issue. Information related to public domain cannot remain a secret. It eventually leaks out with disastrous consequences if not appropriately attended to.

It is more disturbing to note that some ‘elders’ are making undertone remarks against the Fatāwā of our great senior Muftῑs in the issue of Moulānā Sa’d.

The great Ḥanafῑ jurist, Imām Qādhi Khān (d.592 AH), writes:

رَجُلَانِ بَيْنَهُمَا خُصُوْمَةٌ فَجَاءَ أَحَدُهُمَا بِخُطُوْطِ الْفُقَهَاءِ وَالْفَتْوَى فَقَالَ الْخَصْمُ لَيْسَ كَمَا أَفْتَوْا أَوْ قَالَ لَا تُعْمَلُ بِهَذَا وَهُمَا مِنْ عَرْضِ النَّاسِ كَانَ عَلَيْهِ التَّعْزِيْرُ

(فتاوى قاضي خان ص۵۱٦ ج٣ قديمي كتب خانة)

 
Translation:
“If two people have a dispute, and one of them presents the letters and Fatāwā of the Fuqahā to which the other says “the Fatwā is not how they have issued” or “do not act upon their Fatwā”, and these two individuals are respected people, then such an individual shall be given Ta’zir (corporal punishment)”(Fatāwā Qādhῑ Khān, page 516, volume 3, Qadῑmῑ Kutub Khāna Edition)

Similarly, it is mentioned in Al Fatāwa Al Hindiyyah:

رَجُلٌ عَرَضَ عَلَيْهِ خَصْمُهُ فَتْوَى الْأَئِمَّة ِفَرَدَّهَا وَقَالَ چہ بارنامہ فتوی آوردہ قِيْلَ يَكْفُرُ لِأَنَّهُ رَدَّ حُكْمَ الشَّرْعِ وَكَذَا لَوْ لَمْ يَقُلْ شَيْئًا لَكِنْ أَلْقَى الْفَتْوَى عَلَى الْأَرْضِ وَقَالَ این چہ شرع استكَفَرَ(الفتاوى الهندية ص٣۷۲ ج۲ مكتبة رشيدية)

Translation:
“A person is presented with the Fatāwā of the scholars by his opposition and says “what kind of a Fatwā is this?”, it is said that he has committed disbelief as he has refuted a command of Sharῑ’ah. In the same manner, if one does not say anything, but rather, throws the Fatwā on the ground and says “what kind of Sharῑ’ah is this?” He has committed disbelief”
(Al Fatāwa Al Hindiyyah, page 372, volume 2, Maktabah Rashῑdiyyah Edition)

Any work of Dῑn can only progress with harmony. Enmity and animosity amongst responsible people leads to a deprivation of blessings (barakah) in the work. That will lead to the masses being uncomfortable and finally distancing themselves from the work. This would be attributed to the irresponsible emotional attitude of some elders in addressing the issue at hand. Allah Ta’āla created our heads above our hearts. Rationality should prevail over emotions.

Indeed, the purpose of the effort of Tablῑgh is to jolt people out of their spiritual slumber and create a revolution of Dῑn in their hearts. The Fuqahā have mentioned that Dῑn cannot be taught to people without the correct knowledge and understanding of Dῑn.

It is written in Al Fatāwa Al Hindiyyah:

الْأَمْرُ بِالْمَعْرُوْفِ يَحْتَاجُ إِلَى خَمْسَةِ أَشْيَاءَ أَوَّلُهَا الْعِلْمُ لِأَنَّ الْجَاهِلَ لَا يَحْسُنُ الْأَمْرُ بِالْمَعْرُوْفِ (الفتاوى الهندية ج5 ص353 مكتبة رشيدية)

Translation:
“There are five pre-requisites for commanding good and prohibiting evil, the first of them is [correct] knowledge [of Dῑn] for an ignorant person cannot properly command good and prohibit evil”(Al Fatāwa Al Hindiyyah, page 353, volume 5, Maktabah Rashῑdiyyah Edition)

The rulings of the Fuqahā clearly indicate that when a person is ignorant or has become ignorant of the knowledge of Dῑn, and he makes unIslāmic comments and irresponsible statements, then he is no longer able to fulfil the purpose of Tablῑgh.

The sentiments of the Fuqahā also indicate that those individuals who are entrusted the responsibility of guiding the people must prohibit the people from reading or listening to any material which may affect their guidance.

‘Allāmah Ẓahῑrūd Dῑn Al Bukhārῑ (d.619 AH) quotes the great Ḥanafῑ Faqῑh and Theologian, Abul Yusr Aḥmad ibn Muḥammad Al Bazdawῑ Al Ḥanafῑ (d.542 AH) by saying:

قَالَ الشَّيْخُ الْإِمَامُ صَدْرُ الْإِسْلَامِ أَبُو الْيُسْرِ: نَظَرْتُ فِي الْكُتُبِ الَّذِيْ صَنَعَهَا الْمُتَقَدِّمُوْنَ فِيْ عِلْمِ التَّوْحِيْدِ فَوَجَدْتُ بَعْضَهَا لِلْفَلَاسِفَةِ مِثْلَ إِسْحَاقَ الْكِنْدِيْ وَالْإِسْفِزِارِيْ وَأَمْثَالِهِمَا وَذَلِكَ كُلُّهُ خَارِجٌ عَنِ الدَّيْنِ الْمُسْتَقِيْمِ زَائِغٌ عَنِ الطَّرِيْقِ الْقَوِيْمِ لَا يَجُوْزُ النَّظْرُ فِيْ تِلْكَ الْكُتُبِ وَلَا يَجُوْزُ إِمْسَاكُهَا فَإِنَّهَا مَشْحُوْنَةٌ مِّنَ الشِّرْكِ وَالضَّلَالِ" قَالَ "وَوَجَدْتُ أَيْضًا تَصَانِيْفَ كَثِيْرَةً فِيْ هَذَا الْفَنِّ لِلْمُعْتَزِلَةِ مِثْلِ عَبْدِ الْجَبَّار الرَّازِيْ وَالْجُبَائِيْ وَالْكَعْبِيْ وَالنِّظَامِ وَغَيْرِهِمْ وَلَا يَجُوْزُ إِمْسَاكُ تِلْكَ الْكُتُبِ وَالنَّظْرُ كَيْلَا تَحْدُثُ الشُكُوْكُ وَلَا يَتَمَكَّنُ الْوَهْمُ مِنَ الْعَقَائِدِ"

(المسائل البدرية المنتخبة من الفتاوى الظهيرية للعيني ت٨۵۵ ص٤۷۲ ج۲ دار العاصمة)

Translation:
“Shaykh Ṣadrul Islām Abul Yusr said: “I have looked into the books that the previous generation have written in the field of theology, and I found some of them to have been written by philosophers such as Ishaq Al Kindi and Al Isfizari, all of these books are away from the steadfast religion and deviant from the correct path. It is not permissible to look into these books or to keep them, for they are filled with polytheism and deviance.” He then said “I also found many other book in this field written by the Mu’tazilites such as Abdul Jabbar Al Razi, Al Juba’i’, Al Ka’bi, Nizam, and others. It is not permissible to keep or look into these books for fear of them creating doubts [within the general masses] and creating an error in their beliefs (Aqaid)”(Al Masāil Al Badriyyah Al Muntakabah Minal Fatāwā Al Ẓahῑriyyah, page 472, volume 2, Darul ‘Asimah)

After narrating this Fatwā, the great Ḥanafῑ Faqῑh, ‘Allāmah ‘Umar ibn Muḥammad Al Sanāmῑ (d.800 AH) goes as far as to say:

قَالَ الْعَبْدُ وَلَمَّا اطَّلَعْتُ عَلَى هَذِهِ الرِّوَايَةِ بِأَنَّ كُتُبَ الْمُعْتَزِلَةِ الْمُشْتَمِلَةِ عَلَى اعْتِقَادِهِمْ وَبَيَانِ مَذْهَبِهِمِ الْخَبِيْثِ لَا يَجُوْزُ إِمْسَاكُهَا وَكَانَ عِنْدِيْ الْكَشَّافُ لِلزَّمَخْشَرِيِّ وَفِيْهِ مَذْهَبُ الْإِعْتِزَالِ فِيْ كُلِّ صَحْفَةٍ وَوَرِقَةٍ فَأَخْرَجْتُهُ مِنْ بَيْتِيْ وَمَا بِعْتُهُ بِثَمَنٍ مَخَافَةَ أَن يُّحْرَمَ ثَمَنُهُ كَحُرْمَةِ ثَمَنِ الْخَمَرِ وَالْمَيْتَةِ وَالْخِنْزِيْرِ (نصاب الإحتساب للسنامي ت في القرن الثامن ص259-260 مكتبة الطالب الجامعي)

Translation:
“This servant says when I came across this Fatwā [of Abul Yusr Aḥmad ibn Muḥammad Al Bazdawῑ Al Ḥanafῑ (d.542 AH)] that the books of the Mu’tazilites which contain their filthy beliefs are not permissible to keep, I [realised that I] had with me ‘Al Kashāf’ by Zamaqsharῑ, in it there were details of the Mu’tazilite belief on every page and every chapter, so I removed it from my house and I did not sell it for money for fear of the money becoming haram upon me, just as money received in the sale of alcohol, dead meat, and pork is also considered haram”(Niṣāb Al Iḥtisāb, page 259-260, Maktabah Al Tālib Al Jami’ῑ’)

In fact, the Fuqaha have mentioned that the well-respected scholars should avoid visiting people who are causing corruption, even if this is done to command them to return to the straight path. This is in order to avoid a misconception amongst the general masses that the well-respected scholars are supporting the beliefs of such a person.

‘Allāmah Tāhir Al Bukhārῑ (d. post 600 AH) writes:

وَفِي النَّوَازِلِ سُئِلَ نَصِيْرُ عَنْ رَجُلٍ يَخْتَلِفُ إِلَى رَجُلٍ مِّنْ أَهْلِ الْبَاطِلِ وَالشَّرِّ لِيَذُبَّ عَنْ نَفْسِهِ إِنْ كَانَ هَذَا الرَّجُلُ مَشْهُوْرًا مِّمَّن يُّقْتَدَى بِهِ فَإِنَّهُ يُكْرَهُ أَن يَخْتَلِفَ إِلَيْهِ

(خلاصة الفتاوى لطاهر البخاري ت بعد ٦۰۰ه ص٣٣۵ ج٤ مكتبة رشيدية)

Translation:
“It is mentioned in Al Nawāzil, Nasir [ibn Yaḥya; a great Hanafi Faqih from Balkh] was asked regarding a person that visits a person who is from amongst those who are evil and have corrupt beliefs so that he may restrain him from himself, if this person [who is visiting] is well-known and is from amongst those [scholars] who are followed, then it is disliked for him to visit such a person”(Khulasatul Fatawa, page 335, volume 4, Maktabah Rashidiyyah)

During the caliphate of Marwan ibn Al Hakam, the Sahabah and Tabi’un would avoid sitting in his lectures when he began to voice unIslamic tones in his lectures.

We have taken note of the comments in the Fatwa of Darul Ulum Deoband against Moulana Sa’d. We have also heard many recordings of Moulana Sa’d through other media channels. It is our humble submission that the Fatwa of Darul Ulum Deoband has been generous in sparing Moulana Sa’d. There are many other serious statements made by him that casts doubt on his Aqaid. To state a few more – he states that Hidayah is not in the hands of Allah. This is clearly against the evidential texts and questions the very Iman of a person.

Allah Ta’ala says:
إِنَّكَ لَا تَهْدِيْ مَنْ أَحْبَبْتَ وَلَكِنَّ اللهَ يَهْدِيْ مَن يَّشَاءُ(سورة القصص آية ۵٦)

Translation:

“Surely you do not guide who you wish, rather, it is Allah Who guides whom He wishes”(Surah Qasas, Ayah 56)

Moulānā Sa’d also states that Markaz Nizamudin is second in place after the Ḥaramain. This is indeed serious and clear extremism. The Ḥadῑth clearly states that Masjid Al Aqsa is third in place after the Ḥaramain.

It is not permissible for a person guilty of such comments to be in a position of a person who is followed by the people (Muqtada). It is also not permissible to promote such a person or lead the masses to such a person.

Imagine the consequences of subjecting our simple-minded sincere masses to such corrupt expositions.

It is also an indictment on the reverence of so many senior Muftis of India to regard the differences at Nizamudin as a Gujrati and UP issue. A Fatwa is issued based on clear facts, which are clearly present in this case.

Consider the following clear verdict of Imam Abu Hanifah in such a situation.

‘Allamah Ibn Nujaym has recorded the bequest of the great Imam Abu Hanifah to his illustrious student, Imam Abu Yusuf. In his bequest to his student Imam Abu Yusuf, the great Imam Abu Hanifah said:

وَإِذَا عَرَفْتَ إِنْسَانًا بِالشَّرِّ فَلَا تَذْكُرْهُ بِهِ بَلِ اطْلُبْ مِنْهُ خَيْرًا فَاذْكُرْهُ بِهِ إِلَّا فِيْ بَابِ الدِّيْنِ فَإِنَّكَ إِنْ عَرَفْتَ فِيْ دِيْنِهِ كَذَلِكَ فَاذْكُرْهُ لِلنَّاسِ كَيْلَا يَتَّبِعُوْهُ وَيَحْذُرُوْهُ

(الأشباه والنظائر لإبن نجيم ت970ه ص712 ج2 إدارة القرآن)

Translation:
“When you recognise that a person is a wrongdoer, then do not mention it [to the people], rather, ask for good of him and mention his goodness, except in matters of Din. For if you recognise that a person is a wrongdoer in his Din (i.e. he has corrupt beliefs), then mention him to the people so that they do not follow him and are aware of him”(Al Ashbāh Wal Nazāir, page 712, volume 2, Idaratul Qur’ān Edition)

In light of the above quotations, it is not permissible to direct people to Nizamudin. This will lead them to be misguided and defeating the very noble objective of Da’wah and Tabligh, being to jolt people out of their spiritual slumber to the obedience of Allah Ta’ala.

We should also safeguard ourselves from the ghastly consequences of Nizamudin and Raiwind differences in our local Masajid.

We should also bear in mind that many deviated groups thrive and capitalise on such differences, thereby advancing their course.

The close and watchful eye of the various media channels should also never be ignored and underestimated. We have observed the role of the media in Moulānā Sa’d’s issue. Fighting against the backlash of the media is a mammoth task akin to a losing battle.

Our revered Muftis of India have exercised caution and resistance before issuing the Fatwā against Moulānā Sa’d in the interest of safeguarding the masses from being misguided to his wrong beliefs.

It should not happen that our local Muftis as well as local Muftis around the world are also constrained one day to issue a Fatwā against their local people by their names who are misleading their masses to the present misguidance of Moulānā Sa’d and present situation at Nizamudin.

And Allah Knows Best

Mufti Ebrahim Desai

We have been reliably informed of similar fatawa by many Mufti's of South Africa.

sorce link :

http://www.askimam.org/public/question_detail/37487

Sexual Intercourse in Naked and Bathing Together ||| Let us know Islam

Issues

Dear Mufti Sahib!
Assalamu Alaikum

I would like to know two things.

1) the husband and wife in one room Sexual intercourse time will be permitted to remain naked from beginning to end or not?

2) Sexual intercourse naked in the bathroom after taking a shower together, whether it is permissible? intercourse and a full bath are naked state.

Answer

وعليكم السلام ورحمة الله وبركاته

بسم الله الرحمن الرحيم

Is permissible. However, the tradition has been discouraged to stay naked in full.

عن ابن عمر, أن رسول الله صلى الله عليه وسلم قال: «إياكم والتعري فإن معكم من لا يفارقكم إلا عند الغائط وحين يفضي الرجل إلى أهله, فاستحيوهموأكرموهم»

Ibn Umar (razi.) narrated that the Messenger of Allah ﷺ said: 'Be ye live nudity. If you're with the (practice-katibina) who urinated in the toilet and any time other than during intercourse husband and wife are not separate from you. Honor and shame them. [Sunan tiramiji, Hadith No. 2800]

عن جابر, أن النبي صلى الله عليه وسلم, قال: «من كان يؤمن بالله واليوم الآخر فلا 

يدخل الحمام بغير إزار, ومن كان يؤمن بالله واليوم الآخر فلا يدخل حليلته الحمام,

Jabir (razi.) narrated that the Prophet ﷺ said: Whoever believes in Allah and the Last Day let him Yaar (lower) does not enter the bathroom without wearing conditions. Whoever believes in Allah and the Last Day, he did not go into her bathroom. [Sunan tiramiji, Hadith No. 2801]

والله اعلم بالصواب

Replies to write
Lutfur Rahman Faraizi
Director-talimula Islam Institute and Research Center in Dhaka.
Ustajula iftha Jamia Kasimula Uloom salehapura, aminabajara Dhaka.

ZAKAT Q&A P-02 ||| Let us know Islam

Zakat-Deduction On Taxable Income

Is it permissible to deduct zakat from one's taxable income when preparing a tax filing?

It is permissible to deduct zakat from one's taxable income as one would a charitable donation when preparing a tax filing.

Money Changers' Zakat

Is zakat payable on money changers' capital exchanged within one lunar year?

There is no zakat on money changers' capital exchanged within one lunar year.

Giving Total Zakat To Single Person

May I give all my zakat to a single person?

It is permissible to give all of one's zakat to a single person, but this becomes offensive, though no less valid, if the recipient exceeds the nisab minimum as a result of having received this amount.

Distributing Zakat In One's Area

is it necessary to distribute zakat only in one's area?

It is recommended to give zakat in one's area (and offensive not to), unless recipients in another area are more deserving (such as victims of war, zakat eligible relatives, students of Sacred Law, military jihad soldiers fighting intruders, etc.).

Obligation Of Zakat On Non-Muslims

is zakat obligatory upon non-Muslims?

Non-Muslims and apostates to Islam do not pay zakat, even in Muslim lands, nor do they pay zakat for the time spent out of Islam if they later decide to become Muslim.

Zakat Of One Unable To Pay In Person

Who is responsible for the zakat of one unable to pay in person?

A guardian or trustee must pay zakat from the wealth of a qualifying individual who is unable to pay in person, such as a traveler, prisoner or incapacitated person. 





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Emaar Boulevard, Downtown Dubai
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ZAKAT Q&A P-01 ||| Let us know Islam

Zakat 

What is Zakat?

"And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with Cod; assuredly God sees the things you do."(2:1 1 0) 

Zakat is an Islamic tax paid by qualifying Muslims to deserving recipients, and a means to purify one's wealth. It is not charity. Rather, it is a portion of one's property that needy Muslim members of society already own by virtue of it having been in one's possession for one lunar year.Zakat therefore, is distributed, not donated. Unlike charity (sadaqah), which is recommended to give, zakat is obligatory, whose non-payment or late payment is an enormity.

Obligation Of Zakat

Who is obliged to pay zakat?

Zakat is obligatorily due on every sane, adult Muslim male and female. Zakat is due on those possessing the minimum nisab and are free of debt obligations; financial obligations (where the net worth of the individual is below the nisab amount because he owes more than he is worth) exempt one from paying zakat only if the individual exhausts all reasonable means to repay these debts using other forms of surplus wealth (i.e. wealth that exceeds what is normal considered a requirement for living).

Exceptions To Zakat On Estate Of Deceased

When is zakat not paid on the deceased's estate?

Unpaid zakat is not taken from the estate of the deceased unless a bequest specifies that zakat should be paid posthumously, in which case zakat is paid on one-third of the estate, regardless of whether this amount covers the zakat obligation or not; it is permissible, though not obligatory, for the inheritors of the remaining two-thirds of the estate to fulfill the balance of the zakat obligation from their own portion.





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1401, Boulevard Plaza, Tower 1
Emaar Boulevard, Downtown Dubai
P O Box 127150, Dubai, United Arab Emirates

Women's clothing have to do with hijab ||| Let us know Islam

Question  

Could u please supply me with some qoutes from the Hadith and Quran on the importance of hijab for women.

Answer

Praise be to Allah.

Women's clothing have to do with hijab:

1 – Allah says (interpretation of the meaning):

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful”[al-Noor 24:31]

2 – Allah says (interpretation of the meaning):

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All‑Hearer, All‑Knower”[al-Noor 24:60]

“Women past childbearing” are those who no longer menstruate, so they can no longer get pregnant or bear children.

We shall see below the words of Hafsah bint Sireen and the way in which she interpreted this verse.

3 – Allah says (interpretation of the meaning):

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft‑Forgiving, Most Merciful”[al-Ahzaab 33:59]

4 – Allah says (interpretation of the meaning): 

“O you who believe! Enter not the Prophet’s houses, unless permission is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go); but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allah’s Messenger, nor that you should ever marry his wives after him (his death). Verily, with Allah that shall be an enormity”[al-Ahzaab 33:53]

With regard to the hadith:

1 – It was narrated from Safiyyah bint Shaybah that ‘Aa’ishah (may Allah be pleased with her) used to say: When these words were revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – they took their izaars (a kind of garment) and tore them from the edges and covered their faces with them.
Narrated by al-Bukhaari, 4481. The following version was narrated by Abu Dawood (4102):

May Allah have mercy on the Muhajir women. When Allah revealed the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”, they tore the thickest of their aprons (a kind of garment) and covered their faces with them.

Shaykh Muhammad al-Ameen al-Shanqeti (may Allah have mercy on him) said:

This hadith clearly states that what the Sahabi women mentioned here understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – was that they were to cover their faces, and that they tore their garments and covered their faces with them, in obedience to the command of Allah in the verse where He said “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” which meant covering their faces. Thus the fair-minded person will understand that woman’s observing hijab and covering her face in front of men is established in the saheeh Sunnah that explains the Book of Allah. ‘Aa’ishah (may Allah be pleased with her) praised those women for hastening to follow the command of Allah given in His Book. It is known that their understanding of the words “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” as meaning covering the face came from the Prophet (peace and blessings of Allah be upon him), because he was there and they asked him about everything that they did not understand about their religion. And 

Allah says (interpretation of the meaning):

“And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”[al-Nahl 16:44]

Ibn Hajar said in Fath al-Baari: There is a report of Ibn Abi Hatim via ‘Abd-Allah ibn ‘Uthman ibn Khaytham from Safiyah that explains that. This report says: We mentioned the women of Quraysh and their virtues in the presence of ‘Aa’ishah and she said: “The women of Quraysh are good, but by Allah I have never seen any better than the women of the Ansar, or any who believed the Book of Allah more strongly or had more faith in the Revelation. When Sorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed wrapped up as if there were crows on their heads. It was also narrated clearly in the report of al-Bukhari narrated above, where we see ‘Aa’ishah (may Allah be pleased with her), who was so knowledgeable and pious, praising them in this manner and stating that she had never seen any women who believed the Book of Allah more strongly or had more faith in the Revelation. This clearly indicates that they understood from this verse – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – that it was obligatory to cover their faces and that this stemmed from their belief in the Book of Allah and their faith in the Revelation. It also indicates that women’s observing hijab in front of men and covering their faces is an act of belief in the Book of Allah and faith in the Revelation. It is very strange indeed that some of those who claim to have knowledge say that there is nothing in the Qur’an or Sunnah that says that women have to cover their faces in front of non-mahram men, even though the Sahabi women did that in obedience to the command of Allah in His Book, out of faith in the Revelation, and that this meaning is also firmly entrenched in the Sunnah, as in the report from al-Bukhari quoted above. This is among the strongest evidence that all Muslim women are obliged to observe hijab.
Adwa’ al-Bayaan, 6/594-595.

2 – It was narrated from ‘Aa’ishah that the wives of the Prophet (peace and blessings of Allah be upon him) used to go out at night to al-Manasi’ (well known places in the direction of al-Baqee’) to relieve themselves and ‘Umar used to say to the Prophet (peace and blessings of Allah be upon him), “Let your wives be veiled.” But the Messenger of Allah (peace and blessings of Allah be upon him) did not do that. Then one night Sawdah bint Zam’ah, the wife of the Prophet (peace and blessings of Allah be upon him), went out at ‘Isha’ time and she was a tall woman. ‘Umar called out to her: “We have recognized you, O Sawdah!” hoping that hijab would be revealed, then Allah revealed the verse of hijab.
Narrated by al-Bukhari, 146; Muslim, 2170.

3 – It was narrated from Ibn Shihab that Anas said: I am the most knowledgeable of people about hijab. Ubayy ibn Ka’b used to ask me about it. When the Messenger of Allah (peace and blessings of Allah be upon him) married Zaynab bint Jahsh, whom he married in Madeenah, he invited the people to a meal after the sun had risen. The Messenger of Allah (peace and blessings of Allah be upon him) sat down and some men sat around him after the people had left, until the Messenger of Allah (peace and blessings of Allah be upon him) stood up and walked a while, and I walked with him, until he reached the door of ‘Aa’ishah’s apartment. Then he thought that they had left so he went back and I went back with him, and they were still sitting there. He went back again, and I went with him, until he reached the door of ‘Aa’ishah’s apartment, then he came back and I came back with him, and they had left. Then he drew a curtain between me and him, and the verse of hijab was revealed.
Al-Bukhari, 5149; Muslim, 1428.

4 – It was narrated from ‘Urwah that ‘Aa’ishah said: The Messenger of Allah (peace and blessings of Allah be upon him) used to pray Fajr and the believing women would attend (the prayer) with him, wrapped in their aprons, then they would go back to their houses and no one would recognize them.
Narrated by al-Bukhari, 365; Muslim, 645.

5 – It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “The riders used to pass by us when we were with the Messenger of Allah (S) in ihram, and when they drew near to us we would lower our jilbabs from our heads over our faces, then when they had passed we would uncover them again.

Narrated by Abu Dawood, 1833; Ibn Majah, 2935; classed as saheh by Ibn Khuzaymah (4,203) and by al-Albani in Kitaab Jilbaab al-Mar’ah al-Muslimah.

6 – It was narrated that Asma’ bint Abi Bakr said: We used to cover our faces in front of men.
Narrated by Ibn Khuzaymah, 4/203; al-Haakim, 1/624. He classed it as saheh and al-Dhahabi agreed with him. It was also classed as saheh by al-Albani in Jilbab al-Mar’ah al-Muslimah.

7 – It was narrated that ‘Aasim al-Ahwaal said: We used to enter upon Hafsah bint Sireen who had put her jilbab thus and covered her face with it, and we would say to her: May Allah have mercy on you. Allah says (interpretation of the meaning): 

“And as for women past childbearing who do not expect wedlock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment” [al-Noor 24:60]. 

And she would say to us: What comes after that? We would say: “But to refrain (i.e. not to discard their outer clothing) is better for them”. And she would say: That is confirming the idea of hijab.
Narrated by al-Bayhaqi, 7/93.

And Allah knows best.

General Supervisor: 

Shaykh Muhammad Saalih al-Munajjid

Islam Question and Answer

How to Control Strong Sexual Desires ||| Let us know Islam

Question:

I have strong sexual desires but can’t get married at the moment. I try to fast but I keep having these desires and sometimes feel like acting on my desires. Can you advise me how I can stop?

Answer:

Assalamu Alaikum wa rahmatullahi wa Barakatuh.
Thank you for your question. May Allah Almighty keep you in His protection.

Here below are some suggestions in your dilema:
• Try to be punctual with Islamic injunctions such as daily prayers, Quranic recitations, dhikr and duas
• Abstain from all forms of obscenity, nudity, pornography and sinful interaction with the opposite gender
• Attempt to fast constantly in the proper sense by not only abstaining from food and drink, rather all sinful activities
• Stay in the company of the pious as much as possible
• Keep yourself occupied in good so your mind does not drift off to something impermissible
• Make duas and efforts to get married at your earliest

May Allah Almighty keep us all protected with morality, modesty and guidance.

And Allah knows best.

Answered by Shaykh Yusuf Badat
Imam of the Islamic Foundation of Toronto 

& Director of Mathabah institute

Let us know Islam ||| What are Sunnah, Wajibaat and Fard in Salat ?

The Question

asak..

1)can a women pray by putting hair bun(juda)?

2)if my child is continously crying and im offering salah can i lift him and offer salah ?if im in haram at that time he starts crying continously by listening loud voice this may disturb others so can i lift him or pat his back?

3)what are sunnah, wajibaat ,and fard in namaz?like it is fard in nanz that the body should be clean, place should be clean.......please describe it and also when to do sajde sahw?

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

1) It is permissible for a woman to perform salat with a hair bun as long as her hair is completely covered during salat.

2) In principle, according to the Hanafi Madhab, aml-e-katheer (excessive actions) invalidates the salat. Aml-e-katheer takes place when both hands are being used for an action not inclusive in salat at once, for example, if one adjusts his topi using both hands at the same time, or if one hand is used three or more times in a rukn (posture) of salat. Therefore, if one holds a child in salat, aml-e-katheer is likely to occur (for example, if one puts the child down or picks him up while in salat with both hands), and that would invalidate the salat.

It is best to leave the child at home with the mother. This way you will not have to worry about him while praying salat in the masjid. Not only would it be a distraction to you, but to other worshippers as well. If it is not possible to leave the child with the mother, then it will be permissible to pray salat while carrying him out of necessity. However, if aml-e-katheer occurs at any time in salat, then the prayer will be invalid. 

فأما حمل الصبي بدون الإرضاع فلا يوجب فساد الصلاة

لما روي : [ أن النبي صلى الله عليه و سلم كان يصلي في بيته وقد حمل أمامة بنت أبي العاص على عاتقه فكان إذا سجد وضعها وإذا قام رفعها ] ثم هذا الصنيع لم يكره منه صلى الله عليه و سلم لأنه كان محتاجا إلى ذلك لعدم من يحفظها أو لبيانه الشرع بالفعل أن هذا غير موجب فساد الصلاة ومثل هذا في زماننا أيضا لا يكره لواحد منا لو فعل ذلك عند الحاجة أما بدون الحاجة فمكروه

(Badaai' Al-Sanai', Vol. 1, P. 553, Darul kutub Deoband)

إذا حك ثلاثاً في ركن واحد ، تفسد صلاته ، هذا إذا رفع يده في كل مرة ، أما إذا لم يرفع في كل مرة ، فلا تفسد . و لو كان الحك مرةً واحدةً ، يكره ، كذا في الخلاصة.

(Fatawa Alamgiree, Vol. 1, P. 104, Rashidiyya)

(Fathul Mulhim, Vol. 3, P. 387-388, Darul Alqa, Dimashq)

3) This will be divided into five parts:

a) Conditions before salat

b) Fard in salat

c) Wajibs in salat

d) Sunnats in salat

e) Sajda Sahw



a) There are eight conditions for salat:

1-To perform wudu if necessary

2-To make ghusl if necessary

3-Taharah (purity) of the entire body and clothing

4-Taharah of the place where salat will be performed

5-To face the Qibla

6-Covering the satr (from the navel to the knees for men)

7-Intention of salat

8-Performing salat in their prescribed times



b) There are six faraaid in salat:

1-Takbeer Tahreemah (opening takbeer)

2-Qiyaam (standing position)

3-Qira'ah (recitation of at least one long ayah or three short ayahs of the Quran)

4-Ruku

5-Sajdah

6-Qa'dah Akheerah (Sitting at the end so one can recite tashahhud)



c) There are fourteen waajibaat in salat:

1-To recite qira'ah in the first two raka'h of the fard salat

2-To recite Sura Al-Fatihah in all the rak'ah of every salat except in the third and fourth raka'h of a fard salat

3-To recite a surah, one long ayah, or three short ayahs after Sura Al-Fatiha in the first two rak'ah of the fard salat and in all of the rak'ah of wajib, sunnah, and nafl salats

4-To recite Sura Al-Fatiha before the sura, long ayah, or three short ayahs

5-To maintain the order between qira'ah, ruku, sajdah, and raka'h

6-Qaumah (standing after ruku)

7-Jalsah (sitting between the two sajdas)

8-To perform salat with tranquility

9-Observing qa'dah oola (sitting and saying tashahhud after two rakats in the prayers which are three or four raka'h)

10-To recite tashahhud in both sittings

11-For the imam to recite qira'ah loudly during maghrib, isha, fajr, jumma, eid prayers, taraweeh, and all three raka'h of witr in Ramadan

13-To say takbeer for qunoot in witr salat and to recite dua-e-qunoot

14-To say six additional takbeers in both eid salats



d) There are twenty-one sunnats in salat:

1-To raise the hands up to the ears before saying takbeer-e-tahreemah

2-While raising the hands for takbeer, keep the fingers of both hands raised and the palms facing the Qibla

3-Not to bend the head when saying takbeer

4-The saying of takbeer-e-tahreemah and other takbeers loud by the imam according to the need, while going from one rukn (posture) to the other

5-To fold the right hand over the left below the navel

6-Reciting thanna

7-To recite ta'awwuz

8-To recite tasmiyya

9-To recite only Sura Al-Fatiha in the third and fourth raka'h of the fard salat

10-To say ameen softly after Sura Al-Fatiha

11-To recite thanna, ta'awwuz, tasmiyya, and ameen softly

12-To recite as much qira'ah as is sunnah in every salat

13-To say tasbeeh at least three times each in ruku' and in sajda

14-To keep the head and back at the same level while holding the knees with fingers of both hands in ruku'

15-For the imam to say "SamiAllahu Liman Hamida" in qawmah and the followers to say "Rabbana Lakal Hamd" (one performing salat alone should say both)

16-While going into sajda, first place the knees on the ground, followed by the palms, nose, then forehead

17-In qa'dah and jalsa position, to place the left foot on the ground horizontally and sitting upon it while raising the right foot vertically so that the toes are facing the qibla. Both palms should rest on the thighs, not the knees.

18-To raise the index finger of the right hand as one says "Ash haddu Alla Illaha" in tashahhud

19-To recite Durud in qa'dah akheerah after tashahhud

20-To recite dua after durud

21-To turn the face right first for salaam, then left


e) The method of performing sajda sahw is that after reciting tashahhud in the last raka'h, one should make salaam to the right only then perform two sajdas. Thereafter, recite tashahhud once again, followed by durud and dua. Make both salaams thereafter to end the salat. (Ta'leem Al-Haq, P. 111-123, Da'watul Haq)

And Allah knows best
Wassalam
Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

Faith in Islam ||| Six Articles of Islamic Faith

أمانتو بيلاهي

amantu billahi 

وا مالايكاتيهي

wa mala'ikatihi

و كوتوبيهي

wa kutubihi 

 و روسوليهي

wa rusulihi 

 و اليوم الأخيري

wa al-yaum al-akhiri

وا القادري خريحي وشريحي مين الله

wa al-qadri khayrihi wa sharrihi min Allah

وا الباسي بعد الموت،

wa al-ba'si ba'd al-maut, 

( لا إلها إلا الله la ilaha illa Allah )

Faith is belief in Allah and the Messengers

The angels and the Final Day, and the holy scriptures

And to believe in destiny

That good and bad both come from Him

And the Resurrection; there is no god but Allah.

La ilaha illa Allah (x3), Muhammad Rasulullah

Allah is the creator of heaven and of earth

Nothing may compare with Him, He is the One alone

The prophets, best of humankind

Sent to all nations and all tribes

Last of all Muhammad, mercy to the worlds.

Formed of light and beauty, the angels of the Lord

To praise Allah, to help mankind,

Jibril brings the word.

The scriptures, all by Allah sent,

Torah, Psalms and Gospel then

The source of perfect guidance, the Glorious Quran.

The reckoning, the Final Day, when all will see their works

Remade in soul and body to stand before the Lord

With patience bearing every grief

With thankfulness for all blessings

We are content with destiny, the Will of Allah.

Faith is belief in Allah and the Messengers

The angels and the Final Day, and the holy scriptures

And to believe in destiny

That good and bad both come from Him

And the Resurrection; there is no god but Allah.

Belief in Allah: A Muslim believes in One Allah, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider. Allah has no father nor mother, no sons nor daughters. He has not fathered anyone nor was He fathered. None equal to Him. He is Allah of all mankind, not of a special tribe or race.

Belief in His Angels: A Muslim believes in the angels of Allah. They are purely spiritual and splendid beings created by Allah. They require no food or drink or sleep. They have no physical desires or material needs. Angels spend their time in the service of Allah. Each charged with a certain duty. Angels cannot be seen by the naked eyes. Knowledge and truth are not entirely confined to sensory knowledge or sensory perception alone.

Belief in His Messengers: A Muslim believes in all the Messengers and Prophets of Allah without any discrimination. All messengers were mortals, human beings, endowed with Divine revelations and appointed by Allah to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Noah, Abraham, Ishmael, Isaac, Moses, Jesus, and Muhammad. Their message is the same and it is Islam and it came from One and the Same Source; Allah, and it is to submit to His will and to obey his law, i.e., to become a Muslim.

Belief in His revealed Books: A Muslim believes in all scriptures and revelations of Allah, as they were complete and in their original versions. Revelations were given to guide the people to the right path of Allah. Today the Quran is the only authentic and complete book of Allah. Muslims till today memorize the Quran word by word as a whole or in part. God who revealed the Quran is protecting it from being lost, corrupted, or concealed.

Belief in the Last Day: A Muslim believes in the day of Judgment. This world as we know it will come to an end and the dead will rise to stand for their final and fair trial. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the Day of Resurrection. People with good records will be generously rewarded and warmly welcomed to Allah’s Heaven. People with bad records will be fairly punished and cast into Hell. The real nature of Heaven and Hell are known to Allah only, but they are described by Allah in man’s familiar terms in the Quran. The time of the Day of Judgment is only known to Allah and Allah alone.

Belief in Divine Destiny: A Muslim believes in “Qadaa” and “Qadar”. “Qadaa” and “Qadar” means the Timeless Knowledge of Allah and His power to plan and execute His plans. Allah is not indifferent to this world nor is He neutral to it. Allah is Wise, Just and Loving and whatever He does must have a good motive, although we may fail sometimes to understand it fully. We should have strong faith in Allah and accept whatever He does because our knowledge is limited and our thinking is based on individual consideration, whereas His knowledge is limitless and He plans on a universal basis. Man should think, plan, and make sound choices, but if things do not happen the way he wants, he should not lose faith and surrender himself to mental strains or shattering worries.

source-Internet

Let us know Islam ||| About Raful Yadain

Questioned Mr. Mohammad Muktar Hossain, Shailkupa, jhenaidaha.

Asked

The Prophet ﷺ different traditions, we know that, in prayer to Raful Yadain. But the Abu Hanifa (RA.) Let's follow his Raful Yadain. In fact, we Prophet ﷺ  to accept that, not Abu Hanifa (rah.) And succumb to? Unlike what we have set as a team to get saved? And you claim to the Ahle Hadith wal Jama'ah Raful Yadain What if you do? More confusion when we could escape.

Solutions: 

This is an introduction before the main resolving need to say a few words. Improve the life of a Muslim, the religion of progress and success depends on the pace. The commandments of God and the religion of the Prophet ﷺ  and his Sunnah. Quran, Hadith ONE 'consensus Din al Qiyas combination. It should be recalled that, we have to understand the Quran and Hadith muhtaja. Hadith proper understanding of the words and actions of the Companions Muhtaj.No matter if you understand the problems tabiinera companions will have to focus on. Keramake companions since they were directly.And tabiina, Tabe tabeinera leading Muslim scholars in the school.In the Imams Abu Hanifah (rah.) Ranks and status of the unanimity of the first order. Thus, any interpretation of the Quran and Hadith of Imam Abu Hanifah priority.

If the Qur'an practice / subject can be found, contrary to the practice of the Prophet taoyatura sources ﷺ  As evidenced by, but no one can say that, on the virtues of the Quran and Hadith opposed. For example, this verse may be abrogated. Similarly, the Prophet ﷺ  Because both can be pure. The main thing is contrary to the problem described in the next four Imams viewpoint of the Quran, hadith, consensus, al Qiyas of the community has been organized for relaxation. Therefore, the Imams is not a new law. Heed to them, I admit to the Qur'an and Hadith. For example, the Quran, Hadith and they understand its meaning and essence has been clear in front of us. And if you do not talk to their holy books are not considered. For example, in this period there is no man, and all of the holy books out Matters, Mutual compatibility between the provisions of the disputed hadith and the verses that you can practice. Moreover, this period can memorize the authority of tradition, is rare to find such a person. Millions of school traditions of the Imams could have memorized authority.

However, the answer is now going up. Iyadainera raphaye mainly from the era of the Companions disputed, but it was not until the prayer is over, but with a good final. Companions period raphaye iyadaina companions and companions were not used. However, they did not feel bad each other. But the people behind their desires, have hated each other. Cracks and creates conflict among each other.

The excesses of the issue, and those who do not iyadaina raphaye, those objections and criticism, and the criticism is tantamount to condemning sahabiderai targeted effect. For example, in the period of the Companions. Needless to say, the class of people astray from the path of principle and companions.

Now we will prove that in the light of Hadith, bowed at the time, wake up time, and the 3rd rakat raphaye iyadaina is not acceptable.The policy was so salihinera companions and salaphe. So other than making time iyadaina raphaye not want to. Hanafi mayahabera mukallidaganera which must be followed. And they will not follow another viewpoint.

First dalilah 

Prophet ﷺ  of Hazrat Abdullah Ibn Mas'ud namayah ONE '(rayi.) I bring you what the Prophet ﷺ. I pray the prayer not like? He prayed the prayer at the beginning and just gave raphaye iyadaina. (Jami 'Tirmidhi 1/59) . This hadith indicates that the Prophet ﷺ  is just the beginning of the prayer was iyadaina raphaye. Then he did not.

Second dalilah 

Narrated About Raful Yadain Jabir ibn Samura(rayi.), one day the Prophet ﷺ  to us, came in and said, 'ONE' What I see is to withdraw your hands, raise it above the outsize tail like a horse. You will remain constant in prayer. (Sahih Muslim, 1/181). 

Third dalilah 

Umar (rayi.) Of the amalah Aswad (rah.) Reported. He said, I am ONE 'Umar (rayi.) Who saw. He just did Raful Yadain first takbir, then did not. Imam Tahavi (rah.) Said that Umar (rayi.) And at the time of the Companions (rayi.), Not to be opposed to any evidence of that, this is the correct method and system for anybody should be opposed. 

Fourth dalilah
Hazrat Ali (rayi.) The Prophet A'mal Asim bin kulaiba (rah.) Narrated from his father, ONE 'Ali (rayi.) In the first Takbeer prayer and raised his hands, then raised his hands and did not. Thus, Hazrat Abdullah Ibn Umar (rayi.), Abdullah Ibn Mas'ud (rayi.) This has been the practice, including the Khulaphaye Caliphs, which is not being mentioned sthanabhabe. Fifth dalilah companions karmadharah Imam Tirmidhi (rah.), The ONE 'Hazrat Abdullah Ibn Mas'ud (rayi.) Of ( Raful Yadain not related ) and Ahl-Hadith Hasan passed the knowledge, companions, tabiina used in this opinion. Imam Sufyan Thawri (rah.) And kuphabasi jurists gave the fataawaa. (Jami 'Tirmidhi 1/59 pages). Sixth dalilah Abraham Nakha'i (rah.), The ONE 'prayer at the beginning of the Raful Yadain not elsewhere. (Jamiul masanida -1 / 435, makatabaye hanaphiyya).

There is also more evidence. However, not to mention the fear of being long. In light of the above evidence, it is clearly established that, other than the place of prayer can not be Raful Yadain. This is the Hadith which Imam Abu hanipharao statements. And you have to learn about the traditions Raful Yadain, traditions, mainly early days of Islam. We have presented the traditions, the next and powerful. Huzur ﷺ which and companions other than the last period of time in prayer, not Raful Yadain is proven.


Fiqh in the Scriptures also written traditions were different. For example, Abu Muhammad Abdullah bin Yusuf jamaluddina nachabura Raya book Allama yailai Hanafi (rah.) This chapter discussing prayer. Here are few to mention Answer. 

(A) Al-Bukhari and Muslim Sharif Ibn Umar (rayi.) This is the tradition that Raful Yadain, the opposite is described in the tradition of his era. There is also the tradition manachukha. 

(B)Bukhari hadith narrated by Imam Muhammad ibn 'Amr ibn Ata Tahavi (rah.) Sarahula Athar raised objections to the book. 

(C)Muslim narrated in the tradition of the disputed Wael bin Hajar. For example, contrary to the hadith of Ibn Mas'ud. But Ibn Mas'ud (rayi.) Wael (rayi.) I know more than suhabataprapta and the Prophet.Thus, the hadith is the answer. (Nachabura Raya -1 / 407417 page).


Solved: Islamic Law and Research Department 

Al-Jamiatul Ahlia Darul Ulum Mueenul Islam, 

Hathazari, Chittagong.

Let us know Islam ||| Regarding bridal and birth control

Ashiqur Rahman Muhammad questioned, Boalia, Rajshahi.

The question

(A) During intercourse husband or wife will be able to use each other's genitals or mouth kiss? If it is not permissible, however, none of this works without error or excitement, then what is he to do? 

(B) a new couple in occupational problems (such as students or employment due to the isolated location) or the first child to receive a newly-married life Enjoy wants to prolong the period (3-5 years), as a method of birth control if they are in this situation pills can use? 

Solutions:
(A) the creation of man in the organism. His speech, civility and excellence in every field of life conduct is essential. The description of your prasnokta animals are found in the West, which is a bad habit. People who like animals, bad habits are carried out by people with intellectual impossible to recover. Should think that the face of the darkness recite the remembrance of Allah and reciting the prayer, how his face could be used for the poor? So this kind of mess, devoid of taste is not permissible in law, cum makaruhe taharimi and sin. Therefore, it is essential to avoid. However, if a woman takes the excitement without penis in her mouth, then he will be ksamaganya. But the habit of being taharimi makaruhe.(Phatoyaye Alamgiri -5 / 372, ahsanula fataawaa -8 / 45, phatoyaye mahamudiyyaha 29/14, phataoyaye rahimiyya 10/178, Jamiul fataawaa -3 / 234).

(B)According to the rules of Islamic law, family planning, birth control methods ONE 'taking no account is permissible. And there is a strict ban on the Quran and the Hadith. However, a particular illness, pregnancy, or breast milk due to the risk of death due to a strong storm child's life due to severe risk of temporary birth control methods, etc. for a temporary period of time can be taken on the advice of a physician experienced in the Muslim religious commitment. There is just such a special cause hardship, maintaining physical beauty, or enjoying a new marriage Development to take birth control method is permissible in any case; Fully prohibited. So prasnollikhita problem, according to the Professional Development enjoying married life prolonged period preceding the adoption of the first child to take birth control method will not be valid.(-31 Isra sura, sura An'am -151, Bukhari Sharif II / 759, Muslim Sharif -1 / 466, abudauda -1 / 295, 2542, phataoyaye hindiyyaha -5 / 357, raddula muhatara -4 / 336, phataoyaye mahamudiyya 27/358, jaoyahirula phikbah -8 / 297).



Has resolved
Islamic Law and the research department
of Al-Jamiatul ahliya Darul Uloom muinula Islam, Hathazari, Chittagong.