Fiqh-e-Shafi Q and A

Islamic scholars explain that if grave space is purchased for burial, the price must come from the deceased’s estate (taraka). The heirs are not required to spend their personal wealth for burial expenses. Imam Shafi’i رحمه الله said: “The shroud, perfume, and burial expenses of the deceased are taken from his wealth. Creditors and heirs cannot prevent this.” (Al-Umm 2/595)

According to this Islamic ruling and fatwa, the common practice of giving extra baths like janabah غسل to the deceased is not correct. Only the غسل میت (funeral bath) is sufficient.Islamic scholars explain that the funeral غسل is enough, and there is no need to perform additional غسل for impurity. غسل میت does not require intention like other types of غسل, and it alone fulfills the requirement.This fatwa clearly shows that adding extra غسل is unnecessary, and one should follow the correct Islamic ruling by performing only the غسل میت.

According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish died naturally or due to some external cause. So, if fish die because of chemicals in the water, they are still allowed to eat.However, Islamic scholars also say that if eating such fish may cause harm or illness, then it becomes haram due to the risk to health.This fatwa is based on the opinion of many Islamic scholars, who state that fish and similar sea creatures are permissible no matter how they die, unless they become harmful to eat.

According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish dies naturally or due to some cause.So, if chemicals are put into the water and the fish die because of it, they are still halal to eat. Islamic scholars have explained that fish remains permissible regardless of how it dies.However, there is one condition. If eating such fish may cause harm, illness, or health problems, then it becomes haram بسبب the danger.This fatwa clearly shows that permissibility depends on safety. If there is no harm, the fish is halal. If there is risk to health, it should not be eaten.

According to the Quran, menstruation is described as something harmful and impure. Therefore, men are commanded to stay away from their wives during this time and not approach them for intercourse until they become completely pure.A hadith explains that the Prophet (peace be upon him) would show closeness to his wives during menstruation, but without intercourse, and with proper covering.From these sources, Islamic scholars have agreed that having intercourse during menstruation is strictly forbidden. This is a clear Islamic ruling and there is consensus on it.If a person commits this act, there is no fixed financial penalty (kaffarah). However, he may be disciplined, and he must sincerely repent, seek forgiveness from Allah, and turn back to Him.Some narrations mention giving charity of one دينار or half دينار, but scholars like Imam Nawawi have declared these narrations weak. Therefore, the correct fatwa is that no kaffarah is required, only repentance and seeking forgiveness.

According to this Islamic ruling, a hadith reported by حضرت عائشہ رضی اللہ عنہا states that the Prophet صلی اللہ علیہ وسلم said that accountability is lifted from three people: a sleeping person until they wake up, a mentally unstable person until they recover, and a child until they reach maturity.Based on this fatwa, Islamic scholars explain that a person who loses consciousness due to illness or any valid reason is similar to a person who has lost mental awareness. Therefore, if someone remains unconscious for a full day or even the entire time of one prayer, they are not required to make up those missed prayers.Furthermore, if the person dies in that unconscious state, those prayers do not remain due on them.However, Islamic scholars also mention that making up those prayers is recommended (mustahab), even though it is not obligatory.

According to this Islamic ruling, a hadith reported by حضرت ابو ہریرہ رضی اللہ عنہ says that the Prophet صلی اللہ علیہ وسلم instructed المسلمين not to run when the prayer جماعت has started, but to walk calmly and with dignity.Based on this, Islamic scholars explain in this fatwa that running to join congregational prayer is makrooh (disliked). A person should come walking with peace and calmness.However, the ruling changes for Friday prayer. The Quran says to hurry towards the remembrance of Allah when the call for Friday prayer is made. Therefore, if a person fears missing the Friday congregation but believes they can still join the imam before he finishes the prayer, then running becomes necessary (wajib) according to Islamic scholars.This shows that the Islamic ruling depends on the situation. Normally running is disliked, but in the case of Friday prayer, it may become required.

According to Islamic scholars, it is permissible to give obligatory charity meat to poor relatives, as long as their financial support is not your responsibility (like wife, children, or parents).In a Hadith reported by Hazrat Salman bin Amir (RA), the Prophet (peace be upon him) said that giving charity to a poor person brings one reward, while giving it to a relative brings two rewards: one for charity and one for maintaining family ties.علامہ مبارکپوری (رحمہ اللہ) explained that this Hadith includes both voluntary and obligatory charity. It shows that giving zakat or obligatory charity to relatives is allowed. In fact, it is better to give it to them because of the double reward.Similarly, امام نووی (رحمہ اللہ) stated that if a person has relatives who are eligible for charity and are not dependent on him, it is recommended to give charity to them. They are better than non-relatives in this case.This fatwa clearly shows that giving obligatory charity meat to poor relatives is a valid and rewarding act in Islam.

According to Islamic scholars, licking the plate or utensil and fingers after eating is a Sunnah. This Islamic ruling is supported by Hadith.In a narration from Tirmidhi, Hazrat Nabisha al-Khair (RA) reported that the Prophet (peace be upon him) said that whoever eats food in a bowl or plate and then licks it clean, that utensil makes dua for his forgiveness.علامہ خطیب شربینی (رحمہ اللہ) also stated that it is recommended (Sunnah) to lick the utensil and fingers after eating.This fatwa clearly shows that cleaning the plate and fingers by licking them is a Sunnah practice in Islam.

According to this Islamic ruling, Imam Nawawi explained that a woman who removes hair from her face is called “Namisa,” and this act is haram. This prohibition includes the eyebrows and the hair around the face. However, if a woman develops a beard or mustache, removing it is not haram. In fact, according to Islamic scholars, it is recommended.As for removing hair from other parts of the body such as the hands and legs, Islamic scholars have explained that it is permissible for a married woman if she does it for beautification and with the permission of her husband.However, for an unmarried woman, scholars generally do not allow removing hair from the hands and feet. The reason given in this fatwa is that there is usually no benefit in doing so and there may be a risk of fitnah.If an unmarried woman is about to get married and her intention is to beautify herself for her future husband, then Islamic scholars say there can be some allowance for it.This Islamic ruling is mentioned by Imam Nawawi in Sharh Muslim and also discussed by Shaykh Khalid Saifullah Rahmani in contemporary fiqh discussions.

Islamic scholars state in this fatwa that after finishing food, a person should carefully clean the food particles stuck between the teeth with a toothpick. Leaving these particles in the mouth can cause tooth disease and bad smell.If food comes out by using a toothpick, it should be thrown away. It should not be swallowed. If there is blood mixed with those particles, then swallowing them is haram.However, if something comes out naturally with the tongue, then it can be swallowed. If someone throws away what comes out with the toothpick, then this is better. If someone does not throw it away, then there is no sin, as long as there is no blood.This Islamic ruling is based on a hadith found in Sunan Abi Dawood. It is reported by Abu Huraira that Prophet Muhammad said that whoever cleans between his teeth after eating should throw away what comes out, and whatever comes out with the tongue may be swallowed. Whoever does this has done well, and whoever does not, there is no harm on him.Therefore, according to this fatwa and the view of Islamic scholars, it is better to throw away the particles removed by toothpick, and swallowing them with blood is not allowed.

Islamic scholars explain this fatwa in detail.If a person is swimming in still water, like a well or a pond, and the water is small, then urinating in it is haram.If the still water is large, then urinating in it is makrooh, meaning disliked, but not haram.If a person is swimming in flowing water, like a river or the sea, and the water is large, then it is not haram to urinate in it. However, it is still better to avoid it.If the flowing water is small, then urinating in it is makrooh because it makes the water dirty and impure.This Islamic ruling is based on a hadith found in Sahih Muslim. It is reported by Abu Huraira that Prophet Muhammad said that no one should urinate in still water.Because of this, Islamic scholars advise swimmers not to urinate in water.

Islamic scholars explain in this fatwa that if a mosque has a fixed and appointed imam, then starting another congregation before or after his prayer without his permission is makruh. This is the relied upon ruling mentioned in classical fiqh books such as Al-Majmu‘ Sharh al-Muhadhdhab.However, if the mosque is located in a market or on a public pathway where people frequently come and go, then starting a new congregation is not considered makruh.The scholars also clarify that if a mosque does not have a fixed imam, then there is no dislike in holding a second or even third congregation.But if the mosque has a regular imam and it is not a public place with constant traffic, then according to the Shafi‘i madhhab, a second congregation without his permission is makruh.This is the Islamic ruling given by the jurists on this issue.

Hazrat Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ said that if you tell your companion to be quiet while the khutbah is being delivered, you have committed a useless act. This narration is recorded in Sahih al-Bukhari 934.Based on this hadith, Islamic scholars have given the fatwa that talking during the Friday khutbah is disliked and makruh. Listening silently to the khutbah is recommended. However, speaking is allowed if there is a valid excuse.Hazrat Anas رضي الله عنه reported that while the Prophet ﷺ was delivering the Friday khutbah, a Bedouin stood up and requested dua for rain because wealth was destroyed and children were hungry. The Prophet ﷺ raised his hands and made dua. This narration is also in Sahih al-Bukhari 933. This shows that speaking due to a need is permissible.Islamic scholars also mention that when the khateeb makes dua, saying Ameen in a moderate voice is sunnah. Saying it loudly is not recommended because it may cause disturbance. There is no clear mention about raising hands specifically at this moment, but since raising hands in general duas is recommended, there is room to do so here as well.This is the Islamic ruling and fatwa on this issue.

According to Shafi‘i fiqh, it is Sunnah to perform Sajdah Tilawah right after reciting the Ayah of Sajdah.If a long gap happens between the recitation and the sajdah, then Sajdah Tilawah is no longer Sunnah. This is because its proper time has passed.Imam al Khatib al Shirbini رحمه الله states in Mughni al Muhtaj that if a person does not perform sajdah immediately after finishing the Ayah of Sajdah, and a long delay occurs even due to an excuse, then he should not perform it as adaa. There is also no qada for it because it is connected to a specific cause, like eclipse prayer. However, if the delay is short, then Sajdah Tilawah is still Sunnah.This fatwa clearly explains the Islamic ruling that Sajdah Tilawah must follow the recitation closely. If the gap is short, it remains Sunnah. If the gap is long, it is no longer prescribed.

According to Shafi‘i fiqh, keeping the gaze on the place of سجود in prayer is Sunnah.It is disliked to look around without any need. It is also disliked to raise the eyes toward the sky during prayer.As mentioned in Minhaj al Talibin:قلت يكره الالتفات لا لحاجة و رفع بصره السماءThis Islamic ruling is also supported by references from Sahih al Bukhari 750 and 751.This fatwa clearly explains that in prayer, a person should focus and avoid unnecessary movements of the eyes. Islamic scholars state that looking around or raising the gaze upward without need is makruh.

Hazrat Aisha (RA) narrated that the Prophet ﷺ was asked about a person who found wetness on his clothes but did not remember a sexual dream. He said that person should perform ghusl. Another person remembered having a sexual dream but found no wetness on clothes or body. The Prophet ﷺ said ghusl was not necessary for him (Sunan Abu Dawud 236, Bukhari 282).Islamic scholars explain that ghusl does not become compulsory due to mere doubt. It is only required when there is certainty, such as:Clear traces of semen (mani) on clothes after a sexual dreamSigns that are definitely from semenIf the traces might be wadi (pre-seminal fluid) or mazi (pre-ejaculatory fluid), ghusl is not required.If it is certain that the traces are neither semen nor wadi, ghusl is also not required.Al-Khatib al-Sharbini adds that when it is unclear whether the fluid is mani or something else, one can either perform ghusl for certainty or wash the affected area, relying on general safety (Maghni al-Muhtaj 1/269).

According to the hadith of Sahal ibn Sa’d (RA), the Prophet ﷺ said that if a mistake occurs in prayer, men should say Subhan Allah to alert the Imam, and women should tap the inner part of their right palm on the back of the left palm.Islamic scholars explain that for men, saying Subhan Allah is recommended to notify the Imam of a minor mistake, while for women, tapping the palms is the proper method. It is important that the intention is to remember Allah (dhikr) along with alerting the Imam. If the intention is only to notify the Imam without dhikr, the follower’s prayer becomes invalid.Al-Khatib al-Sharbini adds that this method should be done carefully to avoid mistakes, and the intention of dhikr must be clear, otherwise the prayer of the follower will be void.

Islamic scholars explain this ruling based on authentic hadith. It is narrated that the Prophet Muhammad ﷺ performed wudu, and the Companions used the remaining water on themselves. In another narration, the Prophet ﷺ sprinkled leftover wudu water on Jabir رضي الله عنه, after which he regained consciousness.From these narrations, Islamic scholars concluded that water used for obligatory wudu, obligatory ghusl, or for removing impurity remains pure as long as there is no visible effect of impurity in it. However, such water cannot be used again to gain ritual purity.Based on this Islamic ruling and fatwa, if water splashes onto the body or clothes while washing a child who has urinated, the clothes do not become impure as long as no trace of impurity is present in the splashes. Therefore, it is permissible to pray in those clothes. This ruling is clearly mentioned by Islamic scholars in their works.

According to a hadith narrated by Abu Saeed Khudri, the Prophet Muhammad ﷺ said that two people should not relieve themselves while exposing their private parts and talking to each other, because Allah becomes angry with this act.Based on this hadith, Islamic scholars have stated that relieving oneself in an open place without any cover and talking during that time is disliked and prohibited. For this reason, talking in the toilet is considered makrooh according to Islamic ruling and fatwa. A person should avoid it as much as possible.However, Islamic scholars also mentioned that if there is a strong need or necessity, then speaking is allowed. Imam Khateeb Sharbini رحمه الله clearly stated that speaking during relieving oneself, whether with remembrance or other speech, is disliked except in cases of necessity.

This fatwa is based on a hadith narrated by Hazrat Abu Hurairah. The Prophet ﷺ said that when a dog licks a utensil, it must be washed seven times, and one of those times must be with soil.From this hadith, Islamic scholars concluded that to remove dog impurity, washing seven times with water is required, and one wash must be done using soil. According to the stronger opinion, using soil is necessary, and nothing else can fully replace it.However, some Islamic scholars allowed the use of alternatives like soap if soil is not available. This permission is given only in cases of necessity. These views are mentioned by scholars such as Imam Umrani and Imam Isnawi.This Islamic ruling shows that soil has a special role in purification from dog impurity according to the fatwa of Shafii scholars.

This fatwa is based on a hadith reported by Hazrat Aswad from Hazrat Aisha. She said that she used to scrape semen from the clothes of the Prophet ﷺ, and then he would pray in the same clothes.Based on this hadith, Islamic scholars of the Shafii school say that human semen is pure. Because of this, if someone prays while wearing clothes with semen on them, the prayer is valid. This is the Islamic ruling mentioned by scholars like Imam Khateeb Sharbini.This fatwa clearly shows that, according to Shafii Islamic scholars, the prayer is correct in this situation.

Hazrat Ali رضي الله عنه said that he used to experience frequent discharge of mazi. He mentioned this to the Prophet ﷺ, and the Prophet ﷺ told him not to do ghusl for this. He instructed that when mazi is seen, the private part should be washed and wudu should be performed like the wudu for prayer. He also clarified that when actual fluid appears, meaning mani, then ghusl becomes obligatory.In another narration, Hazrat Ali رضي الله عنه reported that the Prophet ﷺ clearly said that if mazi comes out, then wudu is required, and if mani comes out, then ghusl is required.Based on these hadith, Islamic scholars ruled that both mazi and wadi are impure. Their discharge breaks wudu, but it does not make ghusl obligatory. Therefore, only wudu is required after mazi or wadi. If mazi or wadi touches the body or clothes, it makes them impure, and washing them is necessary.This fatwa clearly explains that ghusl is not required for mazi or wadi, but purity must be restored through wudu and washing the affected area, as stated by Islamic scholars.

According to a hadith narrated by Anas ibn Malik, the Prophet ﷺ said that whoever performs wudu and then recites the dua that includes the testimony of faith and asks Allah to make him among the repentant and the purified, the eight gates of Paradise are opened for him and he may enter from whichever he wishes.Islamic scholars used this hadith to say that reciting this dua after wudu is recommended. Other duas mentioned in hadith may also be read after wudu. The scholars also mentioned that while making dua, raising both hands and facing the qiblah is recommended.However, the scholars clearly stated that raising the index finger toward the sky while reciting this dua is not allowed because there is no evidence for it. Classical fiqh books mention that one should not raise one or both index fingers during this dua, and doing so was described as an action without proof.Therefore, the fatwa from Islamic scholars is that after wudu, dua is recommended, hands may be raised like a normal supplication, but raising the index finger toward the sky should be avoided.

The Islamic ruling about what to recite in Witr prayer is based on a narration from Aisha may Allah be pleased with her. She said that the Prophet Muhammad peace be upon him recited Surah Al Ala in the first rakat of Witr, Surah Al Kafirun in the second rakat, and in the third rakat he recited Surah Al Ikhlas, Surah Al Falaq, and Surah An Nas. This hadith is recorded in Tirmidhi 463.Based on this hadith, Islamic scholars explained in their fatwa that if a person prays only one rakat of Witr, then after Surah Al Fatiha he should recite Surah Al Ikhlas, Surah Al Falaq, and Surah An Nas in that single rakat.If a person prays three rakats of Witr, then it is Sunnah to recite Surah Al Ala in the first rakat, Surah Al Kafirun in the second rakat, and Surah Al Ikhlas, Surah Al Falaq, and Surah An Nas in the third rakat. This ruling is mentioned by Islamic scholars in the book Nihayat al Zayn.

The Islamic ruling on the thankfulness prayer is based on authentic narrations. Abu Bakrah reported that whenever the Prophet Muhammad peace be upon him received good news or felt happiness, he would fall into prostration to thank Allah. This is recorded in Sunan Abi Dawood 2774.Another narration from Abdullah ibn Abi Awfa states that when the Prophet peace be upon him received the good news of Abu Jahl being killed, he prayed two rakah. This is recorded in Sunan Ibn Majah 1391.From these narrations, Islamic scholars explain in their fatwa that the Prophet peace be upon him performed two rakah prayer at times of happiness and also performed prostration of thanks. Because of these hadiths, jurists have written that when a person receives a blessing or a hardship is removed, it is recommended to pray two rakah as a thankfulness prayer and also to perform Sajdah al Shukr.Classical scholars mention that giving charity or praying a thankfulness prayer along with Sajdah al Shukr is a good and recommended act. These references are mentioned in Al Majmu and Nihayat al Muhtaj. Therefore, it is better to perform Sajdah al Shukr and also pray two rakah with the intention of a Sunnah prayer. This is the Islamic ruling as explained by Islamic scholars.

Islamic scholars explain that when an Imam is praying with one follower, and another person joins during the final Tashahhud, the new follower should say Takbeer-e-Tahreema, sit slightly behind and to the left of the Imam, and not ahead or behind the existing follower.This is based on the teaching of Prophet Muhammad ﷺ, who said that an Imam is appointed so that people follow him in all actions of the prayer, such as Takbeer and prostration. Scholars confirm that rearranging positions should only happen during standing or bowing, not during the final Tashahhud, to avoid confusion and difficulty.

According to Islamic scholars, when a prayer is missed, it should be performed as soon as one remembers it. Prophet Muhammad ﷺ said: anyone who forgets a prayer or sleeps past it should pray it as soon as they remember.If Maghrib is missed and Isha time is present, scholars advise that it is better to pray the missed Maghrib first, even if the Isha congregation has started, as long as there is enough time. This follows the guidance to complete missed prayers promptly and in order. However, if someone prays Isha first, it is still valid.

A hadith narrated by Abu Saeed Khudri رضي الله عنه says that the Prophet ﷺ taught that when a person has doubt in prayer, he should act on what he is sure about, complete the prayer, and then perform two prostrations. The hadith shows that these extra actions become voluntary if the prayer was already complete.Islamic scholars used this hadith as evidence that Sujood Sahw is a Sunnah act. It is not obligatory. If a mistake happens in prayer and Sujood Sahw is not performed, the prayer is still correct. This fatwa clearly states that missing Sujood Sahw does not invalidate the prayer according to Islamic ruling.

A narration mentions that when companions came to Madinah, they kissed the hands and feet of the Prophet ﷺ. Islamic scholars and jurists used this narration as evidence that kissing the hands and feet of pious people, people of knowledge, righteous individuals, and parents is allowed and recommended in Islam.This Islamic ruling applies only when the act is done for religious respect, honor, and love. If a person kisses the hands or feet believing that the person can remove hardships or holding any wrong belief, then this act becomes forbidden.It is also clearly stated by Islamic scholars that kissing the hands or feet of a wealthy or worldly person because of their wealth, power, or status is disliked and even considered forbidden according to some scholars. This fatwa shows that intention is very important in Islamic rulings.

This Islamic ruling is based on a hadith narrated by Hazrat Muhajir bin Qunfudh رضي الله عنه. He said that he greeted the Prophet ﷺ while the Prophet ﷺ was urinating, but the Prophet ﷺ did not reply until he finished and made wudu. Then the Prophet ﷺ explained that he disliked remembering Allah in impure places.From this hadith, Islamic scholars derived a fatwa that replying to the adhan during istinja is disliked. A person should not answer the adhan while relieving himself. However, scholars clearly state that once a person finishes istinja, he should then reply to the adhan.As for going to the toilet during the adhan, Islamic scholars explain that if there is no strong or urgent need, it is better to wait, reply to the adhan first, and then go for istinja. This is because scholars mention that during the adhan, one should leave Quran recitation, remembrance, teaching, learning, and worldly activities in order to reply to the adhan, since the adhan will pass but these actions can be done later.This Islamic ruling and fatwa are mentioned in classical fiqh books, where scholars exclude only the one praying and the one relieving himself from replying at that moment, but instruct them to reply once they finish.

Islamic scholars explain this ruling based on authentic hadith. The Prophet ﷺ said that when water reaches two qullah, nothing can make it impure. He ﷺ also said that water is pure and nothing makes it impure unless its taste, smell, or color changes.From these narrations, Islamic scholars derived a clear fatwa. If impurity falls into standing water, the amount of water is checked first. If the water is less than two qullah, it becomes impure even if there is no visible change. If the water is two qullah or more, it only becomes impure when there is a change in its color, smell, or taste due to the impurity.Islamic scholars defined two qullah as about 192 liters of water or more. This ruling is agreed upon regarding large amounts of water when change occurs, as mentioned in classical fiqh books. This Islamic ruling is based strictly on hadith and scholarly consensus.

Islamic scholars explain in this fatwa that the minimum purity period between two menstrual cycles is fifteen days. This means a woman must be clean for at least fifteen days between one menstruation and the next.If blood appears before fifteen days are completed, then this blood is not counted as menstruation. Instead, it is considered istihadah, which is illness blood. Because of this, the rules of menstruation do not apply during this time.According to the Islamic ruling, the woman must clean the blood and maintain purity. After that, she must perform acts of worship such as prayer and fasting. Islamic scholars clearly state that such bleeding does not stop prayer or fasting.This fatwa is based on the explanation of Islamic scholars found in classical fiqh books.

Islamic scholars explain, based on a hadith of the Prophet ﷺ, that a woman with istihadah should not pray during her regular menstruation days. When her menstruation days end, she must take a bath and then start praying, even if the bleeding continues. After that, she must make wudu for every prayer.The fatwa explains that istihadah is bleeding that happens outside the time of menstruation and post childbirth bleeding. This blood is called irregular or illness blood. Because of this, the woman is treated like someone with a constant impurity.According to Islamic scholars, before each prayer time, the mustahadah should first wash the blood, then tie a cloth or use a pad to reduce the flow of blood. After this, she should quickly make wudu and pray, so that the prayer is done with the least impurity possible. This wudu must be done after the prayer time begins. She should pray soon after purification, but delay is allowed if it is for prayer related reasons like adhan, finding the qiblah, covering the body, or waiting for congregation.This is the Islamic ruling and fatwa based only on the given hadith and scholarly explanation.

According to Islamic scholars, if a Muslim deliberately misses three consecutive Fridays without a valid excuse, it is considered a serious offense. The Prophet Muhammad (PBUH) said that such a person would be marked as a hypocrite in their record of deeds and would have their heart sealed by Allah, making them less receptive to guidance (Musnad Al-Shafi’i 1/70, Abu Dawood 1052). This ruling highlights the importance of attending the Friday prayer regularly. If someone intentionally skips these prayers, especially without any legitimate reason, they are considered to display signs of hypocrisy. If someone denies the obligation of Friday prayers or abandons them with a clear rejection of their importance, they could even be considered a disbeliever. (Fiqh al-Ahkam: 283/2, Fayd al-Qadeer 103/6)

Islamic scholars state that if an animal, other than a dog or pig (or their offspring), falls into water less than the quantity of "Qultayn" and is rescued alive, the water will remain pure, provided the animal does not have any impurity on its body. However, if a dog, pig, or their offspring falls into the water, the water will become impure because these animals are considered inherently impure. (Al-Tahdhib: 163/1)

According to the hadith narrated by Aisha رضي الله عنها, during the illness of the Prophet ﷺ, Abu Bakr رضي الله عنه first led the prayer. Later, when the Prophet ﷺ felt better, he came to the mosque with support and led the prayer while sitting.Islamic scholars used this narration to explain the Islamic ruling. They state that it is allowed for an imam to lead the prayer while sitting if he has a valid excuse. However, if the followers are able to stand, it is compulsory for them to pray standing.The fatwa of Islamic scholars is clear. If a follower prays sitting while he is able to stand, his prayer will not be valid. Therefore, in such a case, the imam prays sitting due to his excuse, and the followers pray standing if they have the ability.This Islamic ruling is based directly on the mentioned hadith and the explanation of the scholars.

According to Islamic scholars of the Shafi’i school, some prayers are allowed during disliked times. Based on the hadith of Umm Salamah رضي الله عنها, the Prophet ﷺ prayed two rak‘ahs after Asr because he had missed them earlier due to a delegation. Another hadith states that whoever forgets a prayer or sleeps should pray it when they remember.From these narrations, Islamic scholars concluded that making up missed obligatory prayers and Sunnah Rawatib is allowed during disliked times. Also allowed are prayers that have a prior cause. These include Tahiyyat al Wudu, Tahiyyat al Masjid, Sajdah Tilawah, and Sajdah Shukr. This is the accepted fatwa in the Shafi’i school.However, prayers that have a later cause, such as the two rak‘ahs of Ihram or the prayer before execution, are disliked at these times. Likewise, voluntary prayers without any reason are disliked. An exception is on Friday, when praying at the time of Istiwa is allowed without restriction.This Islamic ruling is clearly mentioned by Shafi’i scholars and is based only on the cited narrations and fiqh principles.

The Islamic ruling is that it is recommended for a person in a state of janabah to respond to the Adhan. This is because responding to the Adhan is a form of remembrance of Allah. A person in janabah is allowed to do dhikr.

The Islamic ruling is that leaving the mosque after the Adhan and before offering the prayer is disliked if there is no valid excuse. However, if a person has a valid excuse, then it is allowed and not disliked.This ruling is based on a hadith where Abu Hurairah رضي الله عنه saw a man leave the mosque after the Adhan and said that the person had disobeyed the Prophet Muhammad صلى الله عليه وسلم. This hadith is recorded in Sahih Muslim.Imam Nawawi, a well-known Islamic scholar, also stated that it is disliked to leave the mosque after the Adhan until one prays, unless there is an excuse. This confirms the fatwa given by Islamic scholars on this issue.

According to Islamic scholars if a person sends Salaam in written form then replying immediately is obligatory. Sending Salaam through WhatsApp is also considered the same as written Salaam. Therefore replying to a Salaam sent on WhatsApp must be done immediately. Imam Nawawi explains in this fatwa that if someone gives Salaam from behind a wall or sends Salaam through a letter or a messenger and the Salaam reaches the person then it is obligatory to reply to it immediately. This shows the Islamic ruling clearly that written or message based Salaam requires an immediate reply according to Islamic fiqh.

According to an Islamic ruling based on a hadith reported by Hazrath Huzaifa RA the Prophet Muhammad SAW said that the whole earth has been made a place of prostration and its soil has been made pure for Muslims. This shows that all places are considered pure except where there is impurity. Islamic scholars explain in this fatwa that if a non Muslim place does not have any impurity and the place is clean then it is allowed to offer prayer there with permission. This Islamic ruling is supported by the hadith mentioned in Sahih Muslim 522 and explained in the Shafi fiqh reference Al Bayan 2 104.

This fatwa is based on a hadith reported by Hazrat Muhajir bin Qunfudh. He said that he greeted the Prophet Muhammad peace be upon him while the Prophet was relieving himself, and the Prophet did not reply until he performed wudu and then returned the greeting. From this hadith, Islamic scholars explain that greeting a person who is performing wudu is not disliked. It is also not disliked for the person doing wudu to reply to the greeting. Both greeting and replying are permissible according to the Islamic ruling. However, it is better and more appropriate to reply after completing wudu. This opinion is mentioned by Islamic scholars in classical fiqh books and is supported by the fatwa references provided.

This fatwa explains that with one tayammum, it is only permissible to perform one obligatory prayer. It is not allowed to pray more than one obligatory prayer with the same tayammum, whether the prayers are in the same time or different times. However, a person may pray as many voluntary prayers as they wish with one tayammum. This Islamic ruling is mentioned by Imam al Shafi and explained by Imam al Imrani. Islamic scholars clearly state that this rule applies only to obligatory prayers, not voluntary ones. This fatwa is part of the Shafi school of Islamic law and shows the clear opinion of Islamic scholars on this issue.

The Islamic ruling is that if a person washes the head instead of wiping it during wudu, the obligation of wiping the head is fulfilled. Islamic scholars explain that washing the head has the same meaning as wiping it in this case. Because of this, the action is considered correct and sufficient. This ruling is clearly mentioned in the fatwa and supported by the statement recorded in classical Islamic books.

The Islamic ruling is that clothes do not become impure if a fly or mosquito sits on them during relieving oneself, even if there is a small amount of impurity on its legs. Islamic scholars state that this kind of small impurity is forgiven in Shariah. It is very hard to avoid flies and mosquitoes because they land on impurities and then fly to clothes or water. Due to this difficulty, such minor impurity is excused. This explanation is mentioned in the fatwa and supported by the statement of Imam al Rafai رحمه الله.

This fatwa explains that dipping the feet into water can count as washing them, but only with the correct intention. If a person dips his feet into a pond, tank, or bucket while making wudu, his wudu will be valid only if he intended to wash his feet as part of wudu.If the person did not have the intention of washing the feet for wudu, then the wudu will not be valid. This Islamic ruling is mentioned by Islamic scholars in Al Majmu.This shows that intention is necessary for the validity of wudu according to this fatwa.

This fatwa explains that giving charity for a sick person is supported by Islamic teachings. Abdullah ibn Masud reported that the Prophet Muhammad said to treat your sick people through charity. This narration is found in Al Mujam Al Kabir.Another hadith states that charity cools the anger of Allah and prevents a bad death. This is reported in Sunan Tirmidhi.Because of these narrations, Islamic scholars have written that it is recommended to give charity on behalf of a sick person during illness. This is mentioned by the jurists in their books.Shaykh Ibn Baz also stated that it is permissible to slaughter an animal and give it as charity on behalf of a sick person. This shows that different forms of charity are allowed according to this Islamic ruling.

According to this fatwa and Islamic scholars of the Shafi‘i school, covering the awrah is not a condition for the validity of wudu. Because of this, if a person makes wudu while being completely naked, his wudu is still valid.The scholars explain that covering the awrah is required during prayer, not during wudu. Wudu comes before prayer, so the same conditions do not apply. However, the fatwa also states that it is better and recommended to cover the awrah while performing wudu.This Islamic ruling clearly shows the difference between the conditions of wudu and the conditions of salah, as explained by Islamic scholars.

According to this fatwa and Islamic scholars of the Shafi‘i school, it is not allowed for a man to put a ring or any jewelry on his fiancée at the time of engagement. This ruling stays the same even after engagement and before the nikah is completed. The reason is that before nikah, the man and woman are still non mahram and strangers to each other.The fatwa explains that touching is not allowed because there is no need for it, and touching is more serious than looking. Islamic scholars clearly state that physical contact between a non mahram man and woman is haram, as it can lead to desire.However, if the man wants to give a ring, he may ask his mother, sister, or another close female relative to place it on the girl. He may also ask one of the girl’s mahram men, such as her father, uncle, or maternal uncle, to do so. This way is allowed according to the Islamic ruling.This fatwa shows the clear Islamic ruling based on the statements of Islamic scholars and classical fiqh books.