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some questions i want answered please


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#1 Guest_naz14_*

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Posted 11 March 2007 - 04:18 PM

Asalamu Alaikum sisters
how are you all??
i havent posted on this forum in ages!!been busy!

well i do have a few questions which i hope you can answer for me insha'Allah.

1) i heard that a muslim should at least once in his life pray with his shoes on (the shoes should be clean/new), so that we dont imitate the jews who never ever pray with their shoes on. is this true?

2) Did out prophet Muhammed's (peace be upon him) sons every reach adulthood? i heard they didnt. why is this?

3) many times i was told that parents are not allowed to go do hajj if they still have unmarried daughters living with them. i find this very hard to believe. is this true???

4) this may be a really silly question. but why do women receive dowry when they get married? (not that there is anything wrong with it).

5) if you miss one prayer, for example asr, and its time for magrib. would you read asr qaza first then magrib, or would you read magrib first then asr qaza?


that's all for now

jazakallahu khair smile.gif  smile.gif



#2 Ola

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Posted 11 March 2007 - 07:43 PM

Assalaamu alaikum,

QUOTE
1) i heard that a muslim should at least once in his life pray with his shoes on (the shoes should be clean/new), so that we dont imitate the jews who never ever pray with their shoes on. is this true?


Walking with shoes in the mosque

Question:
Is it true that Imaam Muhammad ibn ‘Abd al-Wahhaab said that walking with shoes in the mosque is something which is allowed in Islam, and that visiting graves is haraam? Please advise us, may Allaah reward you with good.

Answer:

Praise be to Allaah.

Where did you get this from? We tell you that this is a big lie.

Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) was a man of knowledge, a scholar. He did not say these things. What he urged people to do, as is written in his books, is to turn to Allaah when they pray, and to be focused in their prayer, in obedience to the words of Allaah (interpretation of the meaning):

“Successful indeed are the believers.

Those who offer their Salaah (prayers) with all solemnity and full submissiveness” [al-Mu’minoon 21:1-2]

- because the person who is praying must acknowledge the greatness of the One before Whom he is standing. So he should not move too much, as it says in the report: “If the heart is focused then the limbs will be still.” Some scholars attributed this to the Prophet  (peace and blessings of Allaah be upon him), but al-Haafiz ibn Rajab al-Hanbali said: The Messenger  (peace and blessings of Allaah be upon him) did not say this, and there is no saheeh isnaad reporting that he said, “If the heart is focused then the limbs will be still”- even though the meaning is sound. This is the saying of one of the salaf. And this is what Muhammad ibn ‘Abd al-Wahhaab said.

With regard to walking with shoes in the mosque and his saying that this is allowed in Islam, this is not correct. Muhammad ibn ‘Abd al-Wahhaab did not say that walking with shoes in the mosque is something which is allowed in Islam. He said the same as was narrated in the ahaadeeth, which is that the Prophet  (peace and blessings of Allaah be upon him) said: “When any one of you comes to the mosque, let him look at his shoes, and if he sees anything dirty on them, let him wipe them, because they may be purified by rubbing them with dust.” This refers to shoes and to the mosque at that time [which was simple and unfurnished]. However, if the mosque is furnished [with carpets and the like], we should keep it clean from shoes and not enter wearing shoes, lest we make the place dirty by bringing in something unclean on our shoes. This was indicated by some of the scholars and is part of what Shaykh Muhammad ibn ‘Abd al-Wahhaab said. He did not say that it is allowed in Islam to enter the mosque with shoes.

With regard to it being haraam to visit graves, he did not say this at all. Imaam Muhammad ibn ‘Abd al-Wahhaab followed the ahaadeeth, and the hadeeth says: “”I used to forbid you to visit graves, but now [you should] visit them, for they are a reminder of the Hereafter.” (Narrated by Muslim, no. 977). And he (may Allaah have mercy on him) said to those who visit graves that when they visit them, they must abide by the etiquette of Islam and make du’aa’ as the Prophet  (peace and blessings of Allaah be upon him) taught his companions: when you enter the graveyard, say: “Peace be upon you, dwellers of these abodes, believers and Muslims. We will, whenever Allaah wills, join you. May Allaah have mercy on those of you who were first (to die) and those who were last. I beg of Allaah salvation for us and for you. O Allaah, deprive us not of reward (similar to theirs) and lead us not astray after they are gone, and forgive us and them.” (Saheeh Muslim, no. 974, 975)

This is what the ahaadeeth say, and Muhammad ibn ‘Abd al-Wahhaab affirmed this in his books. But what he said was: People should not travel specifically to visit graves. This is the view of Ibn ‘Abd al-Wahhaab, in accordance with the hadeeth of Abu Sa’eed in al-Saheehayn, where it says that the Prophet  (peace and blessings of Allaah be upon him) said:

“Journeys should not be undertaken to visit (any place) except three: al-Masjid al-Haraam [in Makkah], this mosque of mine [in Madeenah] and al-Masjid al-Aqsaa [in al-Quds/Jerusalem].” (Narrated by al-Bukhaari, 2/50;Muslim, 827; al-Nasaa’i, 1/277-287). He said: This hadeeth indicates that it is not permissible to travel specifically to visit graves, but if you visit them in your own city, for example, or those that do not require travel specifically to visit them, then this is OK. The Messenger  (peace and blessings of Allaah be upon him) used to visit graves, such as the graveyard of al-Baqee’, and he  (peace and blessings of Allaah be upon him)  visited the graves of the shuhadaa’ (martyrs) and made du’aa’ for them. This is something which is well known. What is forbidden is travelling specifically to visit graves. This is something which we should not do, according to the hadeeth of Abu Sa’eed. Hence al-Qaadi ‘Iyaad al-Maaliki said: It is not permissible to travel specifically to visit graves. This was also the view of Ibn Rajab al-Hanbali, Ibn ‘Aqeel, Ibn Battah and a group of scholars. All that was said to you is not correct, as we have explained to you. And Allaah knows best.



Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd p. 81

___________________________________________

Permissibility of praying in shoes


Question:
Is it permissible to pray wearing shoes when necessary, or not?

Answer:

Praise be to Allaah.

Yes, that is permissible, because the Prophet (peace and blessings of Allaah be upon him) prayed wearing his shoes. In al-Saheeh it is narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) lead us in prayer whilst he was wearing his shoes, then he took them off [whilst still praying], and the people took their shoes off too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) said the Tasleem [at the end of the prayer], they said: “O Messenger of Allaah, you took off your shoes, so we took off our shoes too.” He said: “Jibreel came to me and told me that there was some dirt on them, so I took them off. When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust.”

(Narrated by Abu Dawood, no. 650). The point here is that praying in shoes is permissible. It says in the hadeeth: “Be different from the Jews, pray wearing your slippers or shoes.” (Narrated by Abu Dawood, no. 652). But the condition is that the shoes must be taahir (pure, clean). If there is any najaasah (impurity) or dirt on the shoes, then one should not pray wearing them or enter the mosque in shoes, unless he is sure that they are free of impurity or dirt. And Allaah knows best.



Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 93

_____________________________________________

It is acceptable to pray wearing shoes?


Question:
Is it wrong to pray with shoes on outside.

Answer:
Praise be to Allaah.  

One of the conditions which must be met before starting to pray is to make sure that one's body and clothes and the place in which the Muslim is going to pray are all clean and free of impurities. It was narrated from the Prophet (peace and blessings of Allaah be upon him) that he used to pray wearing his shoes. Anas ibn Maalik (may Allaah be pleased with him) was asked, “Did the Prophet (peace and blessings of Allaah be upon him) pray wearing shoes?” He said, “Yes.” (al-Bukhaari, 386; Muslim, 555). This is to be understood as meaning, so long as there is no impurity on the shoes; if there is any impurity on them then it is not permissible to pray in them. If a person forgets and prays wearing shoes when there is some impurity on them, then he has to take them off when he finds out or remembers. This is because of the hadeeth of Abu Sa’eed al-Khudri who said: “While the Messenger of Allaah (peace and blessings of Allaah be upon him) was leading his companions in prayer, he took off his shoes and placed them to his left. When the people saw that, they took off their shoes too. When the Messenger of Allaah (peace and blessings of Allaah be upon him) finished his prayer, he asked, ‘What made you take off your shoes?’ They said, ‘We saw you take off your shoes, so we took ours off too.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Jibreel (peace be upon him) came to me and told me that there was something dirty on them.’ When any one of you comes to the mosque, let him look and if he sees anything dirty on his shoes, let him wipe them and then pray in them.” (Abu Dawood, 650; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 605).

One of the reasons why the Prophet (peace and blessings of Allaah be upon him) prayed wearing shoes is to be found in the hadeeth, “Be different from the Jews, who do not pray in their shoes or in their leather slippers (khufoof).” (Abu Dawood, 652; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 607).  That is regarded as mustahabb for the purpose of differing from non-Muslims, as stated above.

This has to do with the kind of shoes and with the mosque at that time. However if the mosque is furnished with carpeting, then the mosque should be kept clean of shoes, and no one should enter wearing shoes lest the place be made dirty. (Fataawa Samaahat al-Shaykh ‘Abd-Allaah ibn Humayd, p. 81). Moreover the furnishings of the mosque are a waqf which should not be damaged or destroyed, and if dirt gets onto the carpets it will offend those who pray and prostrate on them. Hence no one should enter wearing shoes and walk on the carpets in the mosque in shoes, lest he damage them or make them dirty.

The one who is keen to follow this Sunnah can apply it when praying at home, or when praying in places where there are no furnishings or carpets, such as parks, beaches and out of doors, etc. If this action confuses some of those who are unaware of the Sunnah, he should explain to them that it is Sunnah before he does it, so that they will not find that odd. We ask Allaah to make us among those who adhere to the Sunnah and strive to follow it until He joins us with the author of the Sunnah (peace and blessings of Allaah be upon him) close to the Lord of the Worlds. And Allaah is the Source of strength.

Sheikh Muhammed Salih Al-Munajjid



#3 Ola

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Posted 11 March 2007 - 07:58 PM

Assalaamu alaikum,

I'll be back inshaAllah. smile.gif

#4 Ola

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Posted 12 March 2007 - 11:57 AM

Assalaamu alaikum,

QUOTE
2) Did out prophet Muhammed's (peace be upon him) sons every reach adulthood? i heard they didnt. why is this?


Number of sons and daughters of the Prophet (peace and blessings of Allaah be upon him)


Question:
how many daughters did al rasool (salaa alaho alayhee wasalam) has? and from which of his wives (radeyaa alaahoo 3anhonaa jame3an) ?

Answer:
Praise be to Allaah.  

The Prophet (peace and blessings of Allaah be upon him) had both sons and daughters, the first of whom was al-Qaasim, from whom he took his kunya Abu’l-Qaasim. He died in childhood, and it was said that he lived until he was old enough to ride. Then came Zaynab, and it was said that she was older than al-Qaasim; then Ruqayyah, Umm Kulthoom and Faatimah. It was said concerning each of them that she was older than her two sisters. It was narrated from Ibn ‘Abbaas that Ruqayyah was the oldest of the three and that Umm Kulthoom was the youngest. Then ‘Abd-Allaah was born to him. There is some dispute as to whether he was born after his Prophethood began or before. Some scholars said that he was born after his Prophethood began. There is also some dispute as to whether he was al-Tayyib or al-Taahir, or whether they were other children; the correct view is that these were nicknames given to him; and Allaah knows best. These children were all born from Khadeejah and he had no children from any other wife. Then Ibraaheem was born to him from his concubine Maariyah al-Qibtiyyah in 8 AH. (Zaad al-Ma’aad, 1/103).

So the sons and daughters of the Prophet (peace and blessings of Allaah be upon him) were all born to him from his wife Umm al-Mu’mineen Khadeejah (may Allaah be pleased with her), apart from Ibraaheem, who was born from the Prophet’s concubine Maariyah (may Allaah be pleased with her), who was given to him as a gift by al-Muqawqis, the king of Alexandria and the leader of the Copts. According to the most correct opinion, he had seven children, three boys and four girls. The boys were:

1-     al-Qaasim

2-     ‘Abd-Allaah

3-     Ibraaheem

And the girls were:

1-     Zaynab

2-     Ruqayyah

3-     Umm Kulthoom

4-     Faatimah

All of his children died during his lifetime, apart from Faatimah who died after him (peace and blessings of Allaah be upon him).

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#5 Ola

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Posted 12 March 2007 - 12:19 PM

Assalaamu alaikum,

QUOTE
3) many times i was told that parents are not allowed to go do hajj if they still have unmarried daughters living with them. i find this very hard to believe. is this true???


Sister, I hardly doubt this is true...so many parents go for hajj when they have unmarried daughters in the house. I've never heard the scholars object to it. It's good when someone tells you something to ask them for daleel from the Qur'aan ad Sunnah. wink.gif

#6 Ola

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Posted 12 March 2007 - 08:04 PM

Assalaamu alaikum,

QUOTE
4) this may be a really silly question. but why do women receive dowry when they get married? (not that there is anything wrong with it).


The mahr (dowry) is the right of the wife


Question:
Assalamualaikum,
I would like to know the Islamic view point of Dowry.  Is it permisible or is it a sin?  If it is wrong, what should a person do who has taken dowry?

Answer:

Praise be to Allaah.

In Islam the mahr (dowry) is one of the rights of the wife, which is hers to take in total and is lawful for her, in contrast to the widespread practice in some countries, where the wife is given no dowry. Evidence that the wife must be given her dowry is found in many places, for example the aayah (interpretation of the meaning): “And give to the women (whom you marry) their mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart…” [al-Nisaa’ 4:4]

Ibn ‘Abbaas said: “This refers to the mahr (dowry).”

Ibn Katheer, may Allaah have mercy on him, said, summarizing the comments of the mufassireen on this aayah: “The man must definitely pay the dowry to the woman, and he should not resent it.”

Allaah says (interpretation of the meaning): “But if you intend to replace a wife by another and you have given one of them a cantar (of gold, i.e., a great amount) as mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? And how could you take it (back) when you have gone in unto each other, and they have taken from you a firm and strong covenant?” [al-Nisaa’ 4:20-21]

Ibn Katheer, may Allaah have mercy on him, said: “This means: if any one of you wants to divorce his wife and replace her with another, you should not take anything from what you have already given the first wife, even if it was a huge amount of wealth. The mahr is given in exchange for the right to enjoy marital relations. For this reason Allaah says (interpretation of the meaning): “And how could you take it (back) when you have gone in unto each other…?” The “firm and strong covenant” is the marriage contract.

Anas ibn Maalik, may Allaah be pleased with him, reported that ‘Abd al-Rahmaan ibn ‘Awf came to the Messenger of Allaah  (peace and blessings of Allaah be upon him), and there were traces of yellow (perfume) on him. The Messenger of Allaah  (peace and blessings of Allaah be upon him) asked him about it, and he told him that he had just married a woman of the Ansaar. The Prophet  (peace and blessings of Allaah be upon him) asked him, “How much did you give her?” He said: “Gold equal to the weight of one date stone.” The Messenger of Allaah  (peace and blessings of Allaah be upon him) said: “Give a waleemah (wedding feast) even if only with one sheep.” (Reported by al-Bukhaari, 4756).

The mahr is the right of the wife, and it is not permitted for her father or anyone else to take it except with her approval. Abu Saalih said: “When a man married off his daughter, he would take her mahr away from her, but Allaah forbade them to do that, and gave women the right to the mahr they received.” (Tafseer Ibn Katheer).

Similarly, if the wife foregoes any part of the mahr, the husband is permitted to take it, as Allaah says (interpretation of the meaning): “… but if they, of their own good pleasure, remit any part of it, take it, and enjoy it without fear of any harm (as Allaah has made it lawful).” [al-Nisaa’ 4:4]

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid




#7 Ola

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Posted 12 March 2007 - 08:40 PM

Assalaamu alaikum,

5) if you miss one prayer, for example asr, and its time for magrib. would you read asr qaza first then magrib, or would you read magrib first then asr qaza?

In what order missed prayers should be made up


Question:
Suppose I miss out 2 prayers. Now in which sequence should I complete my prayers. .

Answer:
Praise be to Allaah.  

It is obligatory to make up missed prayers in the proper order, according to the majority of scholars.

Ibn Qudaamah said (al-Mughni, 1/352): In conclusion, it is essential to offer missed prayers in order. This was stated by Ahmad in several places… and a similar view was narrated from al-Nakha’i, al-Zuhri, Rabee’ah, Yahya al-Ansaari, Maalik, al-Layth, Abu Haneefah and Ishaaq.

Al-Shaafa’i said: It is not essential, because one is making up an obligatory prayer that has been missed, so it is not essential to offer them in order, as with fasting… Once this is established, then it is essential to offer them in order even if they are many. This was stated by Ahmad.

Maalik and Abu Haneefah said that they do not have to be offered in order if there are more than a day and a night of prayers, because doing that with regard to more than that period would be too difficult. So the obligation is waived, just like making up missed Ramadaan fasts in sequence.

End quote  from al-Mughni, 1/352.

From this it may be understood that offering missed prayers should be done in sequence according to the majority of Hanafis, Maalikis and Hanbalis, except that the Hanafis and Maalikis do not say it is obligatory if the prayers of more than one day and one night have been missed.

The way in which the missed prayers are made up in order is to do the missed prayers in the same order as the prescribed prayers. So whoever misses Zuhr and ‘Asr, for example, should pray Zuhr first, then ‘Asr.

But the obligation to do them in order is waived in the case of one who forgets or was ignorant, or if there is the fear that the time for the current prayer will end soon, or if one fears missing out on a prayer in congregation – according to the more correct view.

If a person owes two prayers, Zuhr and ‘Asr for example, and starts with ‘Asr by mistake or because he is unaware that the missed prayers should be offered in order, his prayer is valid.

If he fears that if he starts with the prayers he missed the time for ‘Asr prayer will end, then he should pray ‘Asr first, then pray whatever prayers he owes.

Similarly if he enters the mosque, should he offer the current prayer with the congregation or make up what he has missed first? Ahmad, according to one report which was also favoured by Shaykh al-Islam, was of the view that he does not have to offer the prayers in sequence if he fears that he will miss out on praying with the congregation.

But in this case he should join the congregation with the intention of offering the missed prayer. So if a person has missed Zuhr and he comes to the mosque and they are praying ‘Asr, he can pray with the congregation with the intention of praying Zuhr, and it does not matter if his intention is different from that of the imam. Then he can pray ‘Asr after that.

See al-Sharh al-Mumti’, 2/138-144.

And Allaah knows best.

Islam Q&A
________________________

Ruling on making up missed prayers


Question:
I am a new muslim. Following is the few question that i wish to know, some of the question is sounds very stupid i suppose.  
1. When i pray what should i say.  
2. my parents is buddhist, only my father know that I am muslim, not the rest of the family member, sometimes, they told me to go back to have dinner, but I don't eat pork or any related items as a haram food that I know, but how about chicken and other meat such as fish. That is not slaughtered by the muslim, is that consider haram, and did i commit a sin out of it.  
3. How can i repend my sin to Allah (the almighty) and how can i get his forgiveness, for the daily sin i comitted.  
4. If i miss the subuh pray, or azan, of any of the 5 times pray, did i commit a sin, and how can i get forgiveness over it.  
5. How can i learn to speak while i pray and read the quran in arabic. Aleast the basic word that i should speak during my pray.  
6. Is all the seafood is haram or halal.

Answer:
Praise be to Allaah.  

Firstly:

We thank you for your trust in our site, and we ask Allaah to help us meet your expectations, and to bless you with strength and guidance. We also appreciate your eagerness to learn that which you do not know. This is something that is obligatory upon every Muslim, for man is not born with knowledge. The Prophet (peace and blessings of Allaah be upon him) said, “Knowledge comes by learning.” (Classed as hasan by Ibn Hajar in Fath al-Baari). Do not think that asking about things you do not know is stupid, rather it is something that is necessary and a person is to be commended for doing so.
Secondly:

With regard to the questions that have to do with prayer, you will find under question no. 13340 a detailed answer describing the prayer and what is to be said in it.

Thirdly:

With regard to reciting Qur’aan in Arabic or another language, you will find under question no. 3471 a detailed answer concerning this matter. We advise you to try hard to learn Arabic, at least Soorat al-Faatihah and the pillars and essential parts of prayer. That should be easy, either by learning it from a Muslim who knows it by heart and can read it well, or by going to a website on the Internet that has audio recordings of the Holy Qur’aan and listening to it and memorizing it from that.

Fourthly:

With regard to missing prayers, one of the following two scenarios must apply:

1 – When you miss a prayer unintentionally, for a legitimate shar’i excuse, such as forgetting or sleeping, although you are basically very keen to perform the prayer on time. In this case you are excused but you have to make it up as soon as you remember it. The evidence for that is the hadeeth narrated in Saheeh Muslim (681) which tells how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer, and the Sahaabah began to ask one another, “What is the expiation (kafaarah) for what we have done by neglecting the prayer?” The Messenger of Allaah (peace and blessings of Allaah be upon him) said. “Sleeping does not mean that you are neglecting the prayer. Rather neglecting the prayer means not praying one prayer until the time for the next prayer comes. Whoever does that let him pray when he remembers it.”

This does not mean that a person should sleep deliberately when a prayer is due, until he misses it, then use sleep as an excuse, or neglect a means that would help him to do the prayer, and then take that as an excuse. Rather he must make use of all the means he can, as the Messenger (peace and blessings of Allaah be upon him) did in this case, when he appointed one person to stay awake and wake them up to pray, but that person was overcome by drowsiness, so he did not wake them up. This is the case in which a person may be excused.

2 – When you miss a prayer deliberately. This is a major sin, and it is so serious that some of the scholars stated that the one who does this is a kaafir. (as it says in Majmoo’ Fataawa wa Maqaalaat Samaahat al-Shaykh Ibn Baaz, 10/374). The one who does this has to repent sincerely, according to scholarly consensus. With regard to making up the prayer, there was a difference of opinion among the scholars as to whether or not it would be accepted from him if he makes it up afterwards. Most of the scholars said that he should make it up and that his prayer is valid, although he is a sinner (i.e., if he does not repent – and Allaah knows best), as Shaykh Ibn ‘Uthyameen quoted from them in al-Sharh al-Mumti’, 2/89. The view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) is that it is not valid, and that it is not prescribed for him to make it up. He said in al-Ikhtiyaaraat (34): “It is not prescribed for the one who misses a prayer deliberately to make it up, and the prayer, if he makes it up, is not valid; rather he should do a lot of voluntary (naafil) prayers. This is the view of a group among the Salaf.” One of the contemporary scholars who regarded this view as more correct is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him); he quoted as evidence for that the words of the Prophet (peace and blessings of Allaah be upon him), “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.” (Agreed upon).

So you must beware of this and strive to perform all the prayers on time, as Allaah says (interpretation of the meaning):

“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

With regard to repentance, you will find a detailed answer under question no. 14289 on this website.

With regard to meat that has been slaughtered by a non-Muslim, you will find an answer under question no. 10339.

With regard to your question about seafood, it is all halaal in principle, because Allaah say (interpretation of the meaning):

“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves”

[al-Maa'idah 5:96]

We ask Allaah to help you to learn Arabic and to understand Islam, and to do more righteous deeds, for He is Able to do that.

Islam Q&A








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