If A Female Has An Orgasm Without Intercourse

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Praise be to Allah.

If maniy (fluid emitted at the point of climax) comes out of a woman without intercourse, she has to do ghusl. The Prophet (peace and blessings of Allaah be upon him) commanded women to do ghusl if they notice water (fluid), as was reported by Maalik in al-Muwatta’ (1/51), and by al-Bukhaari (282) and al-Nasaa’i (1/114) from Umm Salamah (may Allaah be pleased with her) who said: Umm Sulaim, the wife of Abu Talhah, came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, Allaah is not too shy to tell the truth. Does a woman have to do ghusl if she has an (erotic) dream?” He said, “Yes, if she sees water (fluid).” In this hadeeth, he (peace and blessings of Allaah be upon him) commanded women to do ghusl if they see water, i.e., maniy.

۩ Al-Baghawi said in Sharh al-Sunnah (2/9):

Ghusl for janaabah (impurity following sexual activity) is waajib (obligatory) if either of the following applies: either the tip of the penis penetrates the vagina, or the gushing liquid is emitted by the man or the woman… The scholars said that ghusl does not become obligatory unless one is sure that what one feels of wetness comes from the gushing liquid.

۩ Ibn Qudaamah said in al-Mughni (1/200):

The Prophet (peace and blessings of Allaah be upon him) connected doing ghusl to seeing (the fluid) when he said: “If you see the water and if the water gushed out , then do ghusl.” The ruling does not apply otherwise.

۩ Ibn Hajar said in al-Fath (1/389): 

This indicates that ghusl is obligatory for women, if they emit fluid at the point of climax.

۩ Ibn Rajab said in al-Fath (1/338): This hadeeth indicates that if a woman sees an (erotic) dream and notices the fluid when she wakes up, she has to do ghusl. This was the view of the majority of scholars and no dissenting view is known except for that of al-Nakha’i, who is the odd one out.

This hadeeth of the Prophet (peace and blessings of Allaah be upon him) makes the matter quite clear, which is that if any fluid is emitted by the woman – whether it is a little or a lot – then she has to do ghusl.

On the basis of the above, if a woman feels that some fluid has come out of her vagina, even if it is only a little, then she has to do ghusl, because of the report to that effect. It is not sufficient for her to do wudoo’ in this case unless the fluid which was emitted was not the kind of fluid for which ghusl is required, such as madhiy (lubricating secretion) etc., in which case wudoo’ is sufficient.

And Allaah knows best.

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Ruling on doing wudoo’ naked

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 Question 

The man’s ‘awrah is from the navel to the knees, so what is the ruling on doing wudoo’ naked or wearing shorts that do not cover the knees?

 Answer 

Praise be to Allah.

His wudoo’ is valid, because uncovering the ‘awrah or wearing shorts does not invalidate his wudoo’, but it is haraam for him to uncover his ‘awrah in front of anyone except his wife or concubine (a slave woman who belongs to him and with whom he is permitted to have intercourse).

source: Fataawa al-Lajnah al-Daa’imah, 5/235.

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Praying behind An Innovator | Imam Shafi and Imam Baghawi

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۩ Imam al-Baghawi r.h. said:

'Ash-Shaafa‘i regarded it as permissible to accept the testimony of innovators and to pray behind them, with no restrictions, even though he regarded that as disliked. This view of his indicates that if he describes some of them as kaafirs on any occasion, what he meant was lesser kufr, as in the verse in which Allah, may He be exalted, says (interpretation of the meaning):

“And whosoever does not judge by what Allah has revealed, such are the kafiroon (i.e. disbelievers – of a lesser degree as they do not act on Allah’s Laws)”'

[al-Maa’idah 5:44].

End quote from Sharh as-Sunnah (1/228)

[source: islamqa.info]

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The Revelation Of The Qur’aan In Seven Styles (Ahruf, Sing. Harf)

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Praise be to Allah.

۞ Firstly :

you should note, may Allaah bless you, that the Qur’aan was revealed in one style at the beginning, but the Messenger of Allaah (peace and blessings of Allaah be upon him) kept asking Jibreel until he taught him seven styles, all of which were complete. The evidence for that is the hadeeth of Ibn ‘Abbaas who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel taught me one style and I reviewed it until he taught me more, and I kept asking him for more and he gave me more until finally there were seven styles.”

Sahih al Bukhari, kitab fazail al Quran (66), hadith- 4991.

۞ Secondly, what is meant by styles (ahruf, sing. harf)? 

The best of the scholarly opinions concerning what is meant is that there are seven ways of reciting the Qur’aan, where the wording may differ but the meaning is the same; if there is a different meaning then it is by way of variations on a theme, not opposing and contradiction. 

۞ Thirdly: 

Some of the scholars said that what was meant by ahruf was the dialects of the Arabs, but this is far-fetched, because of the hadeeth of ‘Umar ibn al-Khattaab who said: “I heard Hishaam ibn Hakeem reciting Soorat al-Furqaan in a manner different from that in which I used to recite it and the way in which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it.  I was about to argue with him whilst he was praying, but I waited until he finished his prayer, and then I tied his garment around his neck and seized him by it and brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I heard this man reciting Soorat-al-Furqaan in a way different to the way you taught it to me.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, ‘Recite it,’ and he recited it as I had heard him recite it. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘It was revealed like this.’ Then he said to me, ‘Recite it,’ so I recited it and he said, ‘It was revealed like this.’ This Qur'aan has been revealed in seven different ways, so recite it in the way that is easiest for you.’”

Sahih al bukhari, kitab al khusumaat (44), hadith- 2419.

It is known that Hishaam was Asadi Qurashi (i.e., from the clan of Bani Asad in Quraysh) and ‘Umar was ‘Adawi Qurashi (i.e., from the clan of Bani ‘Adiyy in Quraysh). Both of them were from Quraysh and Quraysh had only one dialect. If the difference in ahruf (styles) had been a difference in dialects, why would two men of Quraysh have been different? 

The scholars mentioned nearly forty different opinions concerning this matter! Perhaps the most correct is that which we have mentioned above. And Allaah knows best. 

۞ Fourthly: 

It seems that the seven styles were revealed with different wordings, as indicated by the hadeeth of ‘Umar, because ‘Umar’s objection was to the style, not the meaning. The differences between these styles are not the matter of contradiction and opposition, rather they are synonymous, as Ibn Mas’ood said: “It is like one of you saying halumma, aqbil or ta’aal (all different ways of saying ‘Come here’).” 

۞ Fifthly: 

With regard to the seven recitations (al-qiraa’aat al-saba’), this number is not based on the Qur’aan and Sunnah, rather it is the ijtihaad of Ibn Mujaahid (may Allaah have mercy on him). People thought that al-ahruf al-saba’ (the seven styles) were al-qiraa’aat al-saba’ (the seven recitations) because they happened to be the same number. But this number may have come about coincidentally, or it may have been done deliberately by Ibn Mujaahid to match what was narrated about the number of styles (ahruf) being seven. Some people thought that the styles (ahruf) were the recitations, but this is a mistake. No such comment is known among the scholars. The seven recitations are one of the seven styles, and this is the style that ‘Uthmaan chose for all the Muslims.  

۞ Sixthly: 

When ‘Uthmaan made copies of the Qur’aan, he did so according to one style (harf), but he omitted the dots and vowel points so that some other styles could also be accommodated.  So the Mus-haf that was copied in his time could be read according to other styles, and whatever styles were accommodated by the Mus-haf of ‘Uthmaan remained in use, and the styles that could not be accommodated fell into disuse. The people had started to criticize one another for reciting differently, so ‘Uthmaan united them by giving them one style of the Qur’aan. 

۞ Seventhly: 

The seven readers or reciters were: 

1-Naafi’ al-Madani

2-Ibn Katheer al-Makki

3-‘Aasim al-Kufi

4-Hamzah al-Zayaat al-Kufi

5-Al-Kisaa’i al-Kufi

6-Abu ‘Amr ibn al-‘Ala’ al-Basri

7-‘Abd-Allaah ibn ‘Aamir al-Shaami

The ones who have the strongest isnaad in recitation are Naafi’ and ‘Aasim. 

The most eloquent are Abu ‘Amr and al-Kisaa’i.

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source: islamqa.info

Note: The article has been edited without changing the meaning from the primary source.

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What was the name of the Prophet's (S) camel?

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Praise be to Allaah. 

Imaam Ibn al-Qayyim (may Allaah have mercy on him) said in his section on the animals owned by the Prophet (peace and blessings of Allaah be upon him):

Of camels he had al-Qaswaa’, and it was said that she was the camel on which he made his Hijrah; and al-‘Adbaa’ and al-Jad’aa’. Were al-‘Adbaa’ and al-Jad’aa’ one and the same, or two different camels? There is some difference of opinion concerning this. Al-‘Adbaa’ was the camel who had never been defeated in a race, then a Bedouin came on a young camel, which beat her in a race. This upset the Muslims, but the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah raises the status of something in this world, He inevitably brings it down again.”

At the battle of Badr, the Prophet (peace and blessings of Allaah be upon him) took as booty a dromedary which had belonged to Abu Jahl and had a silver ring in its nose. He took it to be sacrificed on the day of al-Hudaybiyah in order to annoy the mushrikeen.

Zaad al Maad, page- 134.

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Du‘aa’s and adhkaar for protection against diseases and epidemics

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Praise be to Allah.

There are many saheeh (sound) hadiths which urge the Muslim to recite du‘aa’s and adhkaar for protection from harms and ills, the general meaning of which includes protection from being stricken by various diseases and epidemics. These du‘aa’s include the following:

۩ It was narrated that ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say:

“Whoever says ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times, will not be stricken with a sudden affliction until morning comes, and whoever says them when morning comes will not be stricken with a sudden affliction until evening comes.”

Narrated by Abu Dawood (5088). Also narrated by at-Tirmidhi, who classed it as saheeh, as follows:

۩ “There is no one who says in the morning of every day and the evening of every night ‘Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times but nothing will harm him.”

۩ It was narrated from Abu Hurayrah (may Allah be pleased with him) that he said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I was stung by a scorpion last night. He said: “If you had said, when evening came, ‘A’oodhu bi kalimaat Allah at-taammaaati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created)’, it would not have harmed you.”

Narrated by Muslim (6880). 

۩ It was narrated that ‘Abdullah ibn Khubayb (may Allah be pleased with him) said: We went out on a rainy and very dark night, looking for the Messenger of Allah (blessings and peace of Allah be upon him) to lead us in prayer. We found him and he said: “Did you pray?” But I did not say anything. He said: “Say,” but I did not say anything. Then he said: “Say,” but I did not say anything. Then he said: “Say,” and I said: What should I say, O Messenger of Allah? He said: “Say: Qul huwa Allaahu Ahad and al-Mu’awwidhatayn, in the evening and in the morning, three times, and they will suffice you against all things.”

Narrated by at-Tirmidhi (3575) and Abu Dawood (5082).

۩ Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) said:

One of the means of attaining security, well-being, peace of mind and safety from all ills is to seek refuge in the perfect words of Allah from the evil of that which He has created, three times every morning and evening, by saying: “A‘oodhu bi kalimaat Allaah at-taammaati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created).” There are hadiths which indicate that this is one of the means of attaining well-being. Similarly, one may say “Bismillah illadhi la yadurru ma‘a ismihi shay’un fi’l-ard wa la fi’l-sama’ wa huwa al-samee‘ ul-‘aleem (In the name of Allah with Whose name nothing can harm on earth or in heaven, and He is the All-Hearing, All-Knowing)’, three times every morning and evening, because the Prophet (blessings and peace of Allah be upon him) stated that whoever says it three times in the morning, nothing will harm him until evening comes, and whoever says it three times in the evening, nothing will harm him until morning comes.

All of these adhkaar and prayers seeking refuge with Allah, that come from the Qur’an and Sunnah, are among the means of attaining protection, safety and security from all ills.

Every believing man and woman should recite them at the appropriate times, and do so regularly, with certainty, trusting in their Lord, may He be glorified and exalted, Who is in control of all things, Who has knowledge of all things, Who is able to do all things; there is no god but He and no lord except He; in His hand is the control of all things, the power to withhold, cause harm and bring benefit, and He is the Sovereign of all things, may He be glorified and exalted.

Fataawa ash-Shaykh Ibn Baaz (3/454, 455).

۩ Abdullah ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) never failed to say these supplications when evening came and when morning came: “Allahumma inni as’aluka al-‘aafiyata fi’d-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyata fi deeni wa dunyaaya wa ahli wa maali. Allahumma astur ‘awraati wa aamin raw‘aati. Allahumm ihfazni min bayni yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali, wa min fawqi, wa a‘oodhu bi ‘azamatika an ughtaala min tahti (O Allah, I ask You for well-being in this world and in the Hereafter. O Allah, I ask You for pardon and well-being in my faith, my worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).”

Narrated by Abu Dawood (5074) and Ibn Maajah (3871). Classed as saheeh by darussalaam.

۩ It was narrated that ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said: One of the du‘aa’s of the Prophet (blessings and peace of Allah be upon him) was: “Allahumma inni a‘oodhu bika min zawaali ni‘amatika wa tahawwul ‘aafiyatika wa fujaa’ati niqmatika wa jamee‘i sakhatika (O Allah, I seek refuge with You from the withdrawing of Your blessing, and the loss of the well-being that You granted me, and the sudden onset of Your wrath, and anything that may lead to Your displeasure).”

Narrated by Muslim (6944).

۩ An-Nawawi (may Allah have mercy on him) said: [The word translated here as] loss refers to a change in something and disconnection from something. It is as if he was asking for continual well-being, which is protection from pain and sickness.

Fayd al-Qadeer (2/140).

۩ Al-‘Azeemabaadi (may Allah have mercy on him) said:

“the loss of the well-being that You granted me” refers to health being replaced with sickness, and independence of means being replaced with poverty.

‘Awn al-Ma‘bood Sharh Sunan Abi Dawood (4/283).

۩ It was narrated from Anas (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) used to say: “Allahumma inni a ‘oodhu bika min al-barasi wa’l-junooni wa’l-judhaami wa min sayyi’ il-asqaam (O Allah, I seek refuge with you from leprosy, and from insanity, and from paralysis, and from evil diseases).”

Narrated by Ahmad (12592), Abu Dawood (1554). Classed as saheeh by al-Albaani.

۩ At-Teebi said: The reason why he did not seek refuge with Allah from sicknesses in general terms is that some sicknesses may be easy to bear but bring a great deal of reward if one bears them with patience and they are not chronic, such as fevers, headaches and inflammations of the eye. Rather the hadith is seeking refuge with Allah from chronic sickness, which can lead a person into a situation where a close friend will flee from him and he will not have many people around him to comfort him and take care of him, and – moreover – may carry a great deal of stigma.

Narrated by al-‘Azeemabaadi in ‘Awn al-Ma‘bood.

And Allah knows best.

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