Abortion of pregnancy resulting from rape

What can those Muslim women do who have been assaulted and become pregnant as a result of rape? Is it permissible for them to abort the foetus or not?

Praise be to Allaah.

Because the Muslims have become so weak and humiliated, they, along with their lands and their honour, have become fair game for anyone; the nations call one another to attack them from all sides. Many Muslim women have often become a target for the scavenging wolves of humanity, who do not fear Allaah or any deterrent, as is the case in many countries in the Muslim world, and as has happened in Bosnia and Herzegovina, in the Philippines, in Chechnya, in Eritrea, and in the prisons of some of the contemptible systems of the Arab world.

There follow some important points concerning the woman who has been raped:

1 – The raped woman who did her utmost to resist these thugs and their ilk is not guilty of any sin, because she was forced into it, and the one who is forced to do something is not guilty of sin in the case of kufr, which is worse than zinaa (unlawful sexual activity), as Allaah says (interpretation of the meaning):

“except him who is forced thereto and whose heart is at rest with Faith…”

[al-Nahl 16:106]

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven for my ummah for their mistakes, what they forget and what they are forced to do.” (Narrated by Ibn Maajah in al-Talaaq, 2033; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, 1664).

The Muslim woman who has fallen prey to a rapist will be rewarded for bearing this calamity with patience, if she seeks reward with Allaah for the harm that has befallen her. The Prophet (peace and blessings of Allaah be upon him) said: “No stress or exhaustion befalls the Muslim, nor worry or distress, even a thorn which pricks him, but Allaah will expiate for his sins because of that.” (Narrated by al-Bukhaari and Muslim).

2 – Young Muslim men should hasten to marry women such as these who have been tormented, so as to reduce their suffering and console them, to compensate them for the loss of the most precious thing that they possess, which is their virginity.

3 – With regard to their having abortions – the basic principle concerning abortion is that it is haraam and is not allowed from the moment of conception when it becomes a new being and is “placed in a place of safety” [cf. al-Mursalaat 77:21], i.e., the womb, even if this being is the result of a haraam relationship such as zinaa. In the case of the Ghaamidi woman who had confessed to zina and thus the punishment of stoning became obligatory, the Messenger (peace and blessings of Allaah be upon him) told her to go away until after she had given birth, then after she had given birth, he told her to go away until the child was weaned.

4 – There are some fuqahaa’ who think that it is permissible to have an abortion within the first forty days of pregnancy. Some of them even permit it until before the soul is breathed into the embryo. The stronger the excuse, the clearer the reason for the concession is, and if that is within the first forty days it is, this means that the concession is more appropriate.

5 – Undoubtedly the rape of a Muslim woman by an evil enemy is a strong reason for the Muslim woman and for her family to have an abortion. For she will hate this foetus, the result of this iniquitous attack, and she will want to get rid of it. So this concession is to be given because of necessity, especially in the first days of the pregnancy.

6 – Nevertheless, there is nothing wrong with a Muslim woman who has suffered this disaster keeping the foetus without being forced to get rid of it. If it is decreed that it should remain in her womb for the usual term and she gives birth to it, then it will be a Muslim child, as the Prophet (peace and blessings of Allaah be upon him) said: “Every newborn is born in a state of fitrah (the natural state of man, i.e., Islam).” (Narrated by al-Bukhaari). The fitrah is the religion of Tawheed, i.e., Islam. It has been stated in fiqh that if the parents have different religions, the child should follow the parent who has the best religion. This is in cases where the father is known, but what about the child who has no father? He is a Muslim child, no doubt, and the Muslim society is obliged to take care of his upbringing, to spend on him and to bring him up well. They should not leave the burden to his poor, suffering mother.

One of the basic principles of Islam is to relieve distress and hardship, so if a Muslim girl who is keen to remain chaste is exposed to bestial aggression and fears the effect that this may have on her reputation or her honour, or fears that she may be an outcast or that she may be subjected to harm such as being killed, or she fears that she may suffer psychological or nervous diseases, or that her sanity may be affected, or that shame may be brought upon her family for a matter in which she is not guilty of any sin, or that the child will not find any place of safety, then I say: that if this is the case, there is nothing wrong with her aborting the foetus before the soul is breathed into it, especially when it has become easy for a woman to find out if she is pregnant or not, with the advance of medical means of detecting pregnancy in the first week. The earlier the abortion is carried out, the more appropriate this concession is. And Allaah knows best.

Abortion of physically deformed foetus

Is it permissible to abort the foetus after medical tests have shown that it is physically deformed?

Praise be to Allaah.

There are many causes of deformity of the foetus, many of which could be avoided; one could protect oneself from them or reduce their effects. Islam and medicine both urge people to avoid the causes of disease and to protect themselves against it as much as possible. The teachings of Islam urge us to protect our health and to protect the foetus from many diseases which are caused by ignoring the teachings of Islam and falling into sin such as zinaa (unlawful sexual relationships), drinking alcohol, smoking, and taking drugs. Modern medicine also warns mothers of the imminent danger of taking some medications, or being exposed to x-rays or gamma rays, especially in the early days of pregnancy. 

If it is proven in a definitive fashion, beyond any doubt, by a trustworthy medical committee, that the foetus is deformed, and that this deformity cannot be treated by the specialists, then in my view it is permissible to abort it, in view of the difficulties it would face in life and the hardship this would present to the parents, and the burdens and responsibilities of care it would place on the society. These considerations and others prompted the Islamic Fiqh Committee of the Muslim World League in its 12th conference held in Makkah on 15 Rajab 1410 AH (10/2/1990 CE), to issue the statement that “it is permissible to abort a foetus which is deformed in the manner mentioned above, with the consent of the parents and within the first 120 days from the beginning of the pregnancy.” 

The decision of the committee was in accordance with the fatwa of the Standing Committee for Academic Research and Issuing Fatwas in the Kingdom of Saudi Arabia, no. 2484, issued on 16/7/1399 AH. 

But if the soul has been breathed into the foetus and it has completed 120 days, then it is not permissible to abort it, no matter what the deformity, unless continuation of the pregnancy would put the mother’s life in danger. This is because after the soul has been breathed into the foetus, it is considered to be a person who must be protected, regardless of whether it is free of disease or not, and regardless of whether there is hope of recovery or not. That is because Allaah has a reason for everything that He creates, which many people do not know, and He knows best what is right for His creation, as Allaah says (interpretation of the meaning): 

“Should not He Who has created know? And He is the Most Kind and Courteous (to His slaves), All Aware (of everything).

[al-Mulk 67:14] 

In the birth of these deformed children there is a lesson for those who are of sound health, and it teaches us of the power of Allaah Who shows His creation the manifestations of His might and the wonders that He has created. Killing and aborting them is a purely materialistic view which pays no attention to matters of religion and morals. Perhaps the existence of these deformities will make people more humble and submissive towards their Lord, and make them bear them with patience, seeking a great reward from Him. 

Physical deformity is something that Allaah has decreed for some of His slaves. Whoever bears that with patience will attain victory. This is something that happens and has always happened throughout history, but unfortunately studies indicate that the rate of physical deformity is increasing, as the result of pollution of the environment and the increase of harmful rays in the atmosphere, which was previously unknown. 

It is by the mercy of Allaah that many deformed foetuses are miscarried or die before they are born. 

The Muslim woman and the Muslim family must bear with patience whatever happens to them, and seek the reward for that with Allaah. And Allaah knows best.

Ruling on aborting or caring for a child whose mother has AIDS

Is it permissible for a mother who has AIDS to have an abortion if she gets pregnant? Does she have the right to take care of the child? Is it permissible for either spouse to nullify the nikaah (marriage contract) if it is discovered that the other has AIDS?

Praise be to Allaah. 

Firstly: abortion in the case of a mother who has AIDS:

Because AIDS is not usually transmitted by a mother to the foetus until the later stages of pregnancy – after the soul has been breathed into the child – or during delivery, it is not permissible according to sharee’ah for her to abort the foetus.

Secondly: a mother with AIDS taking care of her healthy child and breastfeeding him:

Because current medical knowledge indicates that there is no definite risk to the child from a mother who has AIDS, because the way she deals with him is the ordinary way of mixing with people, from the point of view of sharee’ah, there is no reason why the mother should not take care of her child and breastfeed him, so long as there is no medical report to state that she should not do so.

Thirdly: the right of the healthy spouse to ask for separation from a spouse who has AIDS:

The wife has the right to demand separation from a husband who has AIDS on the grounds that AIDS is a contagious disease that is transmitted primarily through sexual contact.

Murder is one of the greatest of major sins

I took part in a murder, but I was not caught for this crime. I want to expiate for my sin. Will Allaah accept my repentance without me having to hand myself in to the police?

Praise be to Allaah.

Murder (killing a person deliberately), if the victim is a believer, is one of the greatest of major sins, because Allaah says (interpretation of the meaning): 

“And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allaah are upon him, and a great punishment is prepared for him”

[al-Nisaa’ 493] 

And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said:  

“A man will continue to be sound in his religion so long as he does not shed blood which it is forbidden to shed.” 

If you killed a believer deliberately, then there are three rights which are connected to that: the rights of Allaah, the rights of the victim and the rights of the victim’s next of kin. 

With regard to the rights of Allaah: if you repent sincerely to your Lord, then Allaah will accept your repentance, because He says (interpretation of the meaning): 

“Say: “O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful” [al-Zumar 39:53]  

With regard to the rights of the victim, he is not alive so you cannot put things right with him. The matter has to wait until the Day of Resurrection, i.e., the settling of scores with you on behalf of the victim will take place on the Day of Resurrection. But I hope that if your repentance is correct and is accepted by Allaah, then Allaah will compensate the victim with what He wills of His bounty until he is satisfied, and you will be reprieved. 

With regard to the rights of the victim’s next of kin, which is the third right, you cannot be absolved of this until you hand yourself over to them. Therefore you have to hand yourself over to the victim’s next of kin, and tell them that you are the one who killed him, then they have the choice. If they want to they can exact vengeance upon you, if the conditions of qasaas are met; or if they want to they may take the diyah (blood money) from you; or if they want to they can forgive you. 

Should we forgive the kuffaar if they harm us?

What is the ruling on forgiving kufaar if they talk bad about us behind our back, or do something to us like put a dent in our car.
The normal rule I know is to forgive the ignorant when they do these things, but I read in Usoolus Sunnah (a book in english) that Imam Ahmad said "I forgive everyone except a mubtadi'" - so if he does not forgive a mubtadi' then why should we forgive kufaar?.

Praise be to Allaah.  

Firstly: 

Islam urges us to be tolerant and forgive others. This is indicated in both the Qur’aan and the Sunnah. Indeed, one of the features of Islam is that it is deen al-rahmah (the religion of mercy). By the same token the Muslim should be easy going, not one who puts others off; he should forgive when he is able to take revenge and be tolerant when people make mistakes.  

Allaah says (interpretation of the meaning): 

“Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad is Allaah’s Messenger) has become manifest unto them. But forgive and overlook, till Allaah brings His Command. Verily, Allaah is Able to do all things”

[al-Baqarah 2:109] 

“So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allaah loves Al‑Muhsinoon (good‑doers”

[al-Maa’idah 5:13] 

“O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allaah); therefore beware of them! But if you pardon (them) and overlook, and forgive (their faults), then verily, Allaah is Oft‑Forgiving, Most Merciful”

[al-Taghaabun 64:14] 

So this forgiveness of the kaafirs should be for the sake of seeking reward with Allaah and softening the hearts of the kaafirs to the idea of entering the religion of Allaah. This is a kind of gentleness and tolerance that is encouraged and is aimed at achieving great things, namely reward from Allaah and encouraging the kaafirs to enter the religion of Islam. For the attitude of the Muslims conquered the hearts of many of the mushrikeen before the Muslims’ swords and cavalry conquered their strongholds, and they entered the religion of Allaah in crowds, seeking whatever it was in this religion that created such a good attitude in its people. 

Allaah says concerning this (interpretation of the meaning): 

“And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh‑hearted, they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him)”

[Aal ‘Imraan 3:159] 

The mercy, kindness and gentleness of the Messenger of Allaah (peace and blessings of Allaah be upon him) was the reason why people entered the religion of Allaah. If the Messenger of Allaah (peace and blessings of Allaah be upon him) had not been so kind and gentle, he would have put off the people around him, and they would have left him and not believed in his message. 

It was narrated from ‘Urwah ibn al-Zubayr that ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him) said: A group of Jews entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “Al-saam ‘alaykum.” (al-saam means death). ‘Aa’ishah said: “I understood them, and said, ‘Wa ‘alaykum al-saam wa’l-la’nah (and upon you be death and curses).’ But the Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Wait, O ‘Aa’ishah, for Allaah loves kindness in all things.’ I said, ‘O Messenger of Allaah, did you not hear what they said?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I said, “Wa ‘alaykum (and also unto you).”’” 

Narrated by al-Bukhaari, 5678; Muslim, 2164 

Ibn Hajar said, commenting on this hadeeth: 

Because the Jews at that time were people with whom the Muslims had a treaty, so it seems that this was for the purpose of maintaining harmony with them. 

Fath al-Baari, 11/43 

Secondly: 

Allaah has given the Muslim permission, if aggression is committed against him, to settle the score, but He encourages him to forgive. Allaah says (interpretation of the meaning): 

“The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the Zaalimoon (oppressors, polytheists, and wrongdoers).

And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment.

And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah”

[al-Shoora 42:40-43] 

“Allaah does not like that the evil should be uttered in public except by him who has been wronged. And Allaah is Ever All‑Hearer, All‑Knower”

[al-Nisa’ 4:148] 

But we should note that the Muslim should forgive any wrong done to him by a kaafir in such a way that does not cause him humiliation, because the Muslim should be proud. Allaah has honoured him and he should feel proud of that and take that as his attitude, because if he is proud then Islam and all the Muslims are honoured. But if this forgiveness will lead to humiliation, then the Muslim has to settle the score. Concerning that Allaah says (interpretation of the meaning): 

“And those who, when an oppressive wrong is done to them, take revenge”

[al-Shoora 42:39] 

Imam Ibn Rajab al-Hanbali said, commenting on this verse: 

With regard to the phrase “And those who, when an oppressive wrong is done to them, take revenge” – this does not contradict the idea of forgiveness, because taking revenge may mean demonstrating the ability to take revenge, then one may forgive after that, in which case forgiveness will come in a better context. Al-Nakha’i said concerning this verse: They do not like to be humiliated, so if they are in a position to settle the score, then they will forgive. Mujaahid said: They did not like for the believer to let himself be humiliated, which would lead the evildoers to feel contempt for him. 

If the believer is wronged, then he should show that he is able to take revenge, then he should forgive after that. Many of the salaf did that, including ‘Ata’, Qutaadah and others. 

Jaami’ al-‘Uloom wa’l-Hukam, 1/179 

Hence forgiveness is not good in all cases, rather it may be blameworthy if it results in humiliation of the Muslim or encourages the aggressor even further, etc. 

Allaah has referred to that in the verse (interpretation of the meaning): “but whoever forgives and makes reconciliation, his reward is with Allaah” [al-Shoora 42:40]. Here Allaah states that forgiveness is only good if it is done for the sake of reconciliation; if it leads to bad consequences then it is not good.

Hence the Muslim should look at which serves the greater interest – forgiveness or seeking revenge – and act accordingly. This will vary according to circumstances and the people involved. What Imam Ahmad said about forgiving everyone who causes harm except for an innovator (mubtadi’) is in accordance with this, because he thought that forgiving the followers of bid’ah would have bad consequences, which is that the people would be encouraged to follow innovation. So he stated clearly that innovators were not to be forgiven, as a way of putting people off from those innovations. 

Allaah says (interpretation of the meaning): 

“O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers. That is the Grace of Allaah which He bestows on whom He wills. And Allaah is All‑Sufficient for His creatures’ needs, All‑Knower”

[al-Maa'idah 5:54] 

“Muhammad is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Tawraat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allaah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise)”

[al-Fath 48:29] 

So the Muslim has the right to forgive with regard to things that have to do with him, i.e., his personal rights, but he does not have the right to remain silent when the sacred limits of Allaah are transgressed. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he chose the easier of them, so long as it was not a sin. But if it was a sin he would be the furthest of the people from it. And the Messenger of Allaah (peace and blessings of Allaah be upon him) never took revenge for himself, unless the sacred limits of Allaah were transgressed, then he would take revenge for the sake of Allaah.” 

Narrated by al-Bukhaari, 3367; Muslim, 2327 

Thirdly: 

It is permissible for a Muslim to refrain from taking revenge on a kaafir if the Muslim is in a weak position and is not strong. If he is weak then it is permissible for him not to fight. Allaah forbade the Muslims to fight at the beginning of Islam when they were weak and oppressed. Allaah says (interpretation of the meaning): 

“Truly, Allaah defends those who believe. Verily, Allaah likes not any treacherous ingrate to Allaah [those who disobey Allaah but obey Shaytaan (Satan)]”

[al-Hajj 22:38] 

Imam al-Qurtubi said, commenting on this verse: 

It was narrated that this was revealed because of the believers whose numbers had increased in Makkah and they were being persecuted by the kuffaar. After some of them had migrated to Abyssinia, some of the believers in Makkah wanted to fight whomever they could of the kuffaar and to assassinate them, betray them and trick them. So this verse was revealed, in which Allaah promised to defend the believers, and He expressly forbade treachery and betrayal. 

Tafseer al-Qurtubi, 12/67 

But when the Muslims grew stronger after having been weak, Allaah gave the believers permission to fight, as He said: 

“Permission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged; and surely, Allaah is Able to give them (believers) victory”

[al-Hajj 22:39] 

Imam al-Qurtubi said, commenting on this verse: 

With regard to the phrase “Permission to fight (against disbelievers) is given to those (believers) who are fought against”. It was said that this is the explanation of the words “Truly, Allaah defends those who believe”, i.e., He wards off the plots of the kuffaar by allowing the Muslims to fight and by granting them victory. It implies that He gave permission to fight to those who were able to fight, as is indicated by the context. Al-Dahhaak said: The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) asked for permission to fight the kuffaar because they had persecuted them in Makkah, then Allaah revealed the words “Verily, Allaah likes not any treacherous ingrate to Allaah”. But after the Hijrah He revealed the words “Permission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged”, which abrogated everything in the Qur’aan about ignoring them and forgiving them. This is the first verse which was revealed about fighting. Ibn ‘Abbaas and Ibn Jubayr said: It was revealed when the Prophet (peace and blessings of Allaah be upon him) migrated to Madeenah. Al-Nasaa’i and al-Tirmidhi narrated that Ibn ‘Abbaas said: When the Prophet (peace and blessings of Allaah be upon him) was expelled from Makkah, Abu Bakr said, “They have expelled their Prophet, they will surely be destroyed.” Then Allaah revealed the words (interpretation of the meaning): 

“Permission to fight (against disbelievers) is given to those (believers) who are fought against, because they have been wronged; and surely, Allaah is Able to give them (believers) victory”

[al-Hajj 22:39] 

Abu Bakr said: “Then I knew that there would be fighting.” 

Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2535 

Tafseer al-Qurtubi, 12/68 

Fourthly: 

The Muslim should give up his rights that a kaafir may have taken if insisting on his rights will result in a greater loss of his rights. 

The scholars mentioned that denouncing an evil action may be haraam if it will lead to a greater evil. 

I’laam al-Muwaqqi’een, 3/4 

Examples of that in the matter under discussion include the following. 

If Muslims live in a land where the majority are kaafirs, if one of the Muslims is mistreated, insulted or beaten by them, and his taking revenge will leave to the kaafirs wreaking vengeance on him and on his Muslim brothers, then it is wise for him to keep quiet, in the hope that this will be in the interests of the Muslims in that land. And he should seek reward for that with the One with Whom no deed, great or small, is ever lost. 

But if he can repay this evil and manifest the honour of Islam and the Muslims without that leading to a greater harm from them, then he must ward off that wrongdoing and show pride in his religion, and humiliate kufr and its people. 

And Allaah knows best.

It is permissible for each partner to read Qur’aan next to the other

Is it haram for someones wife to read quran next to her husband?

Praise be to Allaah.

It is permissible for a wife to read Qur’aan next to her husband and vice versa. What is haraam is to read Qur’aan when in a state of janaabah (impurity following sexual activity).  

See Question no. 10672. 

And Allaah knows best.

Curing waswaas in tahaarah

I am a young married woman and I have been suffering from the problem of waswaas (insinuating thoughts from Shaytaan) for quite some time. This waswaas distracts me when I do wudoo’, to the extent that I cannot continue properly. It takes me an hour and a half each time I do wudoo’, because I think that I have not completed it. It is the same with ghusl for janaabah (impurity following marital relations) – it takes me hours, and I think that I have not cleaned myself or become pure taahir. I have been in the hospital for nervous diseases. What do you advise me to do?

Praise be to Allaah.

Continue with your treatment in the hospital for psychological diseases and with the doctors, and may Allaah grant you healing. Seek the help of Allaah and ask Him to cure you of your illness. Recite Aayat al-Kursi when you lie down to sleep. Say: “Bismillaah illadhi laa yadurru ma’a ismihi shay’un fi’l-ardi wa laa fi’s-samaa’ wa huwa as-Samee’ al-‘Aleem (In the Name of Allaah, with (the mention of) Whose Name nothing on earth or in heaven can do any harm, and He is the All-Hearing, All-Knowing)” three times in the morning and three times in the evening. Treat yourself with ruqya by reciting Soorat al-Ikhlaas and al-Mi’wadhatayn [the last two soorahs of the Qur’an] three times, blowing into your hands each time and wiping your hands over as much of your body as you can, before you go to sleep, because of the hadeeth narrated by al-Bukhaari in his Saheeh and by other scholars of hadeeth, from ‘Aa’ishah (may Allaah be pleased with her). She said: “When the Prophet (peace and blessings of Allaah be upon him) went to bed each night, he would put his hands together and blow in between them and recite in between them [interpretations of the meanings]: Qul huwa Allaahu ahad (Say: He is Allaah, (the) One), Qul a’oodhu bi Rabbi’l-Falaq (Say: I seek refuge with (Allaah) the Lord of the daybreak) and Qul a’oodhu bi Rabbi’n-naas (Say: I seek refuge with (Allaah) the Lord of mankind) [i.e., the last three soorahs of the Qur’an], then he would wipe with his hands whatever he could of his body, starting with his head and face, and the front part of his body, doing that three times.” Pray to Allaah to rid you of what you are suffering from, and say: “Adh-hib al-ba’s Rabb an-naas washfi anta’sh-Shaafee laa shifaa’a illa shifaa’uka shifaa’an la yughaadir saqaman (Remove the suffering, Lord of mankind, and heal me, for You are the Healer. There is no healing except Your healing, the healing which does not leave any illness behind)”, repeating that three times. Also recite the du’aa’ (supplication) for one in distress: “La ilaaha ill-Allaah ul-‘Azeem ul-Haleem, la ilaaha ill-Allaah Rabb il-‘arsh il-‘azeem, la ilaaha ill-Allaah Rabb us-samawaati wa Rabb ul-ardi wa Rabb ul-‘arsh il-kareem (There is no god but Allaah, the Almighty, the Patient. There is no god but Allaah, Lord of the magnificent Throne. There is no god but Allaah, Lord of the heavens, Lord of the earth, and Lord of the noble Throne).” When you have finished your wudoo’ or ghusl (for the end of menstruation or for janaabah (impurity following marital relations)), then assume that you are now clean and pure, and ignore the waswaas. Do not stay for too long in the bathroom because this is from Shaytaan. In this way the waswaas will stop, with the permission of Allaah.

1 - Reading Quran and reflecting over the Quran Is our Duty

Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...

Online Quran Reading at home | Learn to Read Holy Quran Live

Online Quran Reading

"Quran reading" is a term expressing the recitation of Holy Quran. It is a holy task and has been set necessary by Allah Almighty for the Muslims for the Success. Holy Book was revealed in arabic, we should know the translation to act upon it but as far as reading is concerned, We should recite it in arabic and for which learning arabic rules and regulations is the first step. To learn rules and regulations of reading arabic , please consult Noorani qaida on the left side of this page.
Quran Reading | Recitation of Quran | Online version of holy quran for reading | Read Quran Online

If you want to recite the online version of holy quran, Please click next for Teaching Quran Reading Holy Quran is a sawab as each alphabet owns ten points and as these points will be beneficial for us on the judgement day so its good to recite holy book as much as we can. Following the guidelines of Holy Quran gives extra sawab and only than someone is considered as a true muslim. For the Sake of Online Quran reading we have provided holy quran so that everyone who has the availibility of internet can recite it from any corner of the world.

What If I don't know how to read Quran ? Quran Education is necessary, If you don't know how to read quran , we have a number of qualified tutors who provide online quran teaching classes and make the people able to recite holy quran well. You can just take a free trial of 3 classes and can then decide that whether you should continue with us or not.

Conditions to read Quran online Surely , you should be neat and clean before reading Quran , You should do ablution before reciting the holy book. A complete guide of neatness will shortly be uploaded here.

Why Online Quran Reading Classes has charges This is one of the most important question people do ask , a simple answer to this question would be , we hardly meet our expenses to provide online classes to read quran . Audio and video conversation is used , Qualified tutors are hired for this holy task. We are one of the leading Institute providing quran classes at lowest possible charges to make people able to learn holy quran easily. and even then if someone is not able to pay the charges and have a desire to learn quran reading online , please contact us , we are always here for you.

Take a free trial of learn arabic quran quran reading from a qualified quran teacher


What do I need for online Quran classes ? Following is a short list of thing you would require for online classes.
i) A PC ( Personal Computer )
ii) A HeadPhone with a Microphone
iii) An Internet Connection ( DSL or Cable)
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Ruling on reading Qur’aan at the graveside and putting roses and fragrant herbs on the grave

We see some people reciting Qur’aan at the grave of their deceased loved one when they visit, and others putting some roses and fragrant herbs on the grave. What is the ruling on that?

Praise be to Allaah.

With regard to reciting Qur’aan when visiting the grave, this is something which has no basis in the Sunnah. 

It is not prescribed in Islam, and the fact that it is not prescribed is supported by the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Do not make your houses into graveyards, for the Shaytaan flees from a house in which Soorat al-Baqarah is recited.” This was narrated by Muslim and al-Tirmidhi from the hadeeth of Abu Hurayrah. This indicates that graves are not the place for reading Qur’aan, hence the Prophet (peace and blessings of Allaah be upon him) encouraged reading Qur’aan in our houses and told us not to make them like graveyards where it is not read. Another hadeeth indicates that they (graveyards) are not the place for prayer (salaah) either. The Prophet (peace and blessings of Allaah be upon him) said: “Pray in your houses and do not make them like graves.” This was narrated by Muslim and others from Ibn ‘Umar. A similar report was narrated by al-Bukhaari, who included it in a chapter entitled Baab Karaahat al-Salaah fi’l-Maqaabir (Chapter on it being disliked to pray in graveyards); thus he indicated that the hadeeth of Ibn ‘Umar could be understood to mean that it is makrooh to pray in graveyards. Similarly the hadeeth of Abu Hurayrah may be understood to mean that it is makrooh to read Qur’aan in graveyards. There is no difference between praying and reading Qur’aan in this regard.  Abu Dawood said in his Masaa’il (p. 158): “I heard Ahmad being asked about reading Qur’aan at the graveside. He said, ‘No [that should not be done].’” 

It is not prescribed in Islam to put “aas” leaves (a kind of tree) or fragrant herbs or roses on the grave, because this is not what the salaf did, and if it was good, they would have done it before us. Ibn ‘Umar (may Allaah be pleased with them both) said: “Every bid’ah (innovation) is a going astray, even if the people think it is good.” (Narrated by Ibn Battah in al-Ibaanah ‘an Usool al-Diyaanah, 2/112; al-Laakaa’i in al-Sunnah, 1/21, a mawqoof report with a saheeh isnaad). 

We ask Allaah to bestow mercy upon the deceased Muslims. May Allaah bless our Prophet Muhammad. 

Is it prescribed to offer the funeral prayer in absentia for everyone who dies?.

Praise be to Allaah.  

The most correct scholarly view is that offering the funeral prayer in absentia is not prescribed except when the funeral prayer has not been offered for the deceased, such as when a person dies in a kaafir land and no one offers the funeral prayer for him, because it is obligatory to offer the funeral prayer. As for those for whom the funeral prayer has been offered, the correct view is that it is not prescribed to offer the funeral prayer for them, i.e., in absentia, because that was not narrated in the Sunnah except in the case of the Negus (the ruler of Abyssinia), because the funeral prayer was not offered for the Negus in his own country. Hence the Prophet (peace and blessings of Allaah be upon him) offered the funeral prayer for him in Madeenah. Other great men and leaders died but there is no report that he (peace and blessings of Allaah be upon him) offered the funeral prayer for them. 

Some of the scholars said: Whoever has benefited Islam by means of his wealth or knowledge, the funeral prayer may be offered for him in absentia … but if that is not the case then the funeral prayer should not be offered. Some scholars said that the funeral prayer may be offered in absentia in all cases, but this is the weakest of the scholarly views.

If one misses some of the takbeers of the funeral prayer

If a person misses the takbeers of the funeral prayer, or one of them, should he make it up? How should he join the prayer with the imam?.

Praise be to Allaah.  

He should join the prayer with the imam wherever he catches up with it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whatever you catch up with pray, and whatever you miss, complete it.” When the imam says the salaam, he should complete whatever he missed if the bier is still there and has not been taken away. If he is afraid that it will be taken away (before he finishes), then our fuqaha’ – may Allaah have mercy on them – say that he has the choice of completing the prayer or of following the imam, and saying the salaam with the imam. And Allaah knows best.

Ruling on excavating graves

In 1934, the graves of two companions Hudhaifa al-Yamani and Jabir b. Abdullah al-Ansari were dug in Iraq and were transfered to another place. I have read a long story about them coming in the king's dream and that their face was perfectly ok when they took them out after 1300 years!
Is it true? Even if its true, is it permissible to dig the graves for this purpose?.

Praise be to Allaah.  

I do not know whether this story is true or not. 

With regard to the second part of the question, is it permissible to excavate graves? 

We say that the basic principle is that it is not permissible, because of the hadeeth of ‘Aa’ishah who said that the Prophet (peace and blessings of Allaah be upon him) said: “Breaking the bone of a dead person is like breaking his bone when he is alive.” (Narrated by Abu Dawood, 3207). This indicates that the dead person has a kind of sanctity, and the Muslim has sanctity whether he is alive or dead. If that is the case, then it is not permissible (to excavate graves) unless that is for an obvious reason. Issues of this kind should be referred to a shar’i judge who can decide whether there is such any interest to be served by doing this. 

Ruling on reciting al-Faatihah during the Janaazah prayer

What is the ruling on reciting al-Faatihah during the Janaazah (funeral) prayer?.

Praise be to Allaah  

It is obligatory, as the Prophet (peace and blessings of Allaah be upon him) said: “pray as you have seen me praying.” Narrated by al-Bukhaari. And he (peace and blessings of Allaah be upon him) said: “There is no prayer for the one who does not recite the Opening of the Book [al-Faatihah].” Saheeh – agreed upon.

Using toothpaste whilst fasting

Is it permissible to brush one's teeth using toothpaste when fasting? As far as I know, it is permissible as long as the toothpaste is not swallowed. Please give your input on this

Praise be to Allaah.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about using toothpaste whilst fasting. He said: there is nothing wrong with that so long as one is careful to avoid swallowing any of it, just as it is prescribed in Islam for the fasting person to use the siwaak (tooth-stick) 

Fataawa al-Shaykh Ibn Baaz, 4/247 

Shaykh Muhammad al-Saalih ibn ‘Uthaymeen said:                             

… This leads us to the question: Is it permissible to use a toothbrush and toothpaste whilst fasting or not? 

The answer is that it is permitted, but it is preferable not to use them because the toothpaste is too strong and may go down into the throat. Instead of doing that during the day, one should do it at night. 

Al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 6/407, 408

Brushing Teeth while fasting

Will brushing teeth break your fast?

Praise be to Allaah

If tooth paste does not get into the throat, then the fast is not broken. However, it would be better to use tooth paste at night and to Sewaak at day time.

Also see the book "70 Matters Related to Fasting" .

May Allah guide us to his obedience

Using something to remove bad breath during Ramadaan

In the pharmacies there is a kind of perfume that is just for the mouth, which comes in the form of an aerosol. Is it permissible to use it during the day in Ramadaan to remove bad breath?

Praise be to Allaah.  

Instead of using an aerosol when fasting, it is enough to use the siwaak which the Prophet (peace and blessings of Allaah be upon him) encouraged us to use. If he uses an aerosol and nothing from it reaches his throat, then that is o.k. But it should be noted that the smell that comes from the fasting person’s mouth as a result of the fast is not something to be disliked, because it is the effect of obedience to Allaah. In the hadeeth it says that “the smell from the fasting person’s mouth is better in the sight of Allaah than the fragrance of musk.”

Using something to cleanse the mouth and give it a nice smell when fasting

I would like an answer to the following question: is it permissible to use a finger-sized piece of sterilized cotton to wipe the tongue and teeth with, that is used to remove smells and germs and comes in various flavours such as mint, whilst fasting?.

Praise be to Allaah.

There is nothing wrong with using what you mention, so long as none of it reaches the throat; rather you should spit out whatever of it is left in the mouth, or rinse out the mouth. 

Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked: In some pharmacies there is a kind of fragrance for the mouth, which is a type of spray. Is it permissible to use it during the day in Ramadan to remove odour from the mouth? 

He replied: Instead of using the spray for the mouth when fasting, it is sufficient to use the siwaak which was encouraged by the Prophet (blessings and peace of Allah be upon him). If the spray is used and none of it reaches the throat, there is nothing wrong with it. But the smell that comes from the mouth of the fasting person as a result of fasting should not be disliked, because it is the effect of obedience and is beloved by Allah, may He be glorified and exalted. In the hadeeth it says: “The smell coming from the mouth of the fasting person is better before Allah than the fragrance of musk.”  

End quote from al-Muntaqa min Fataawa al-Shaykh Saalih al-Fawzaan, 3/121.

Is it permissible to use a nasal spray that contains a percentage of alcohol? Does it break the fast for one who is fasting?

I have an allergy to dust that causes me to sneeze continually (as much as 60 sneezes in succession). The doctor has prescribed for me medicine in a spray that contains 0.25% of alcohol. I only use this medicine in urgent cases, but I do not know whether it is permissible for me to use this medicine or not. And what is the ruling on using it in Ramadan in particular?.

Praise be to Allaah.

Firstly: 

We ask Allah to heal you and grant you well being. We inform you that there is nothing wrong with using this medicine that contains that percentage of alcohol, which is very low and is dissolved in the medicine and there is no apparent trace of it, so it does not come under the ruling prohibiting alcohol.                           

We have quoted the fatwas of the scholars concerning that. Please see the answer to question nos. 146013 and 111851. 

Secondly: 

Using sprays for allergies does not invalidate the fast according to the correct opinion, whether they are administered through the nose or through the mouth, as they are in the form of vapour and do not contain any solid matter that enters the stomach. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) was asked: 

I have an allergy that affects my nose and I use a nasal spray to treat it. If I do not use it, it causes me great difficulty in breathing and I cannot do without the medicine for more than three hours. If I do not use it, it will make breathing very difficult. The problem is that the month of Ramadan is coming and I use this medicine and am afraid it will affect my fast, but if I stop using it I cannot cope. Please note that on some days in Ramadan I did use it but I am very careful to prevent it from reaching my throat. What is the ruling on that? And what is the ruling on using it? 

He replied: 

We ask Allah to heal you and grant you well being. The answer to your question is that this spray that you are using is like a kind of gas because it is dispersed in the air and does not reach the stomach. As that is the case, we say that there is nothing wrong with using this spray when you are fasting and you are not breaking the fast by doing that because – as we have said – no part of it reaches the stomach because it is something that is dispersed in the air and disappears, and no particle of it reaches the stomach such that we could say that it is something that breaks the fast. So it is permissible for you to use it when you are fasting. 

Fataawa Noor ‘ala al-Darb, tape no. 44 

See also the fatwas of the scholars ruling that using puffers for asthma in the mouth does not break the fast, in the answer to question no. 37650. 

This was also stated in a fatwa by Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) about using nasal sprays, as we have quoted from him in the answer to question no. 106494. 

And Allah knows best.

 

Important note to learn to read quran online

There are many ways to improve the Quran recitation, here are some of themlisten quran online with tajweed , Quran Recitation Online  When a Holy Quran Reciter or Learn Quran with proper understanding it helps you in understanding the complexities of the world and its daily life It helps you in making your life simpler to understand and easier to cope with. Recitation of online Koran gives your strength and knowledge to deal with different patterns of life. Reading Quran or Recitation of Quran doesn’t even gives you mental peace and calmness but if you recite it with complete understanding of what each verse is saying to you, you would find those verses a complete guideline for you to deal with your daily life problems and confusions. Prophet Muhammad said, so join the true path of knowledge and learn holy quran to bring purity to your life. And see Learning Quran blog more quranic article and join online quran teachers for quran memorization courses one on one