Q: People belonging to the jamaat go for 3, 10, 40 days or 4 months. Is this according to the sunnah? Please provide daleel

Q: In Deoband the Ulama say witr prayer in Kaaba is not valid and we need to repeat it as it remains due. Is this correct? Also, can one pray 1 or 3 or 5 rakats in witr?

Q: If the ahle hadith wash their feet with water during wuzu after taking their socks off can we offer salah behind them?

Q: Is there any Saheeh daleel that Rasulullah (Salallahu Alihi Waslam) and the Sahaba (Radiyallahu Anhum) prayed eight rakat taraweeh? Is taraweeh and tahajjud different salat to be prayed in one night?

Q: Where is Allah Ta'ala present by zaat? Some say He is present everywhere some say He is present only in the skies over the arsh. Please let us know with the correct daleel.

Q: Is the small alif symbol and alif elongation both the same? What if you over extend an alif elongation, does it alter the meaning?

Q:

1. I went to sujood. My finger was on something, so before reciting anything I flicked it away and put palm flat and carried on.
2. In third rak'ah I rose from sujood and like in the position where you support yourself to get up I moved my left foot flat and realised its not sitting before getting into it and moved my foot back upwards and supported myself up like about 10 seconds from sujood takbir to the basmalah of 4 rak'ah.
3. Disc solid small spot, not paint, perhaps likely a eye secretion under my eyelid at about 6:30, I made Wudoo' at about 5 to 4 (3:55) and was done with Fajr at perhaps 5:15. (I was awake for Dhuhr all way to &past fajr), should I disregard it as having come later and ignore it?

Q: I was hoping if the following can be answered, from hanafi, shafi'i and Maliki and hanbali viewpoint (aswell as Ash'ari Maturidi) and everyone considered ahl -Sunna wa al-Jama'.

A

(1) Does the spiritual path end, where a person of any maqam is told they can no longer follow islam as they are an insult because of there continuous and intermitent failings at a high level (with there maqams continuously going up and down), they can no longer continue their suluk or follow a tariq? And because of the rulings of iman and kufr have changed for him, and halal and haram and infact all rulings, and so his actions have to be judged in accordance with a different set of rulings due to this and not the normative rulings mentioned in the relied upon texts of the 4 madhabs and the asharis and maturidis (or even the extinct schools). He has to stop practicing Islam otherwise the musibha caused by this will effect other people, and also will after using his own limited credits (in pracatising all aspects of the tradition, eg. Salah, dua asking ulama about the deen etc), because of his failings as a muslim, end up using other peoples credits, hence causing them worldly and other worldly difficulties, and so has to die of a fatal illnesses or commit suicide, this because the bad adeb and intensity of his failing due to his high maqam and subsequent falling of maqam repeatedly. Is this true? Would this occur in any situation whatsoever without exception, even when there is a dharura of any sort, without any exception whatsoever, in any time or place?

(2) Please could you also give references from books of aqida/fiqh/tasawwuf, or if there are any aqwal which require one to do, what is mentioned in question (2)?

B

(1) can any type of insult of Allah Azza wa Jall and his Habib, alayhi salatu wasalam, that is kufr, be used as a way of curing all ruhani and jismani illnesses and problems, in dhrurah/ or rukhsa situation by a sufi shaykh, by making a murid hear through jinn possesion these kufriyyat, constantly or even intermitently and other kufr and fisq and haram.

(2) Or in any situation?

In connection to (1) and (2) the sufi shaykh says Sayyidinna Rasul Allah, alayhisalatuwasalam, told him to do this, is this correct to ascribe this to Sayyidinna Rasul Allah, alayhisalatuwasalam? is this not kufr?

(3) Can any type of black magic be used for any ruhani/jismani illness, such as to cure hasad or inclination to any type of sexual bad habit addiction, in a dhrurah/rukhsa situation, by a sufi shaykh, and say Sayyidinna Rasul Allah, alayhisalatuwasalam told him to do this? Is this not kufr?

(4) Can a Sufi shaykh or murids under any circumstance, mistreat someone, abuse, or do any type of zulm, (even in the unseen realm through shayateen/jinn and sihr), and then attribute these actions to the Best of creation, Sall Allahu alayhi wa ala alihi wa sahbihi wa ahli baytihi wa baraka wa salama, by saying it is a test for you from the Prophet, Sall Allahu alayhi wa ala alihi wa salam, and he, Sall Allahu alayhi wa ala alihi wa salam told us to do this to you, or even punish you for your bad adab and sins, this because of dhrurah/ or rukhsa in the Shariah?

Please Shaykh, could you give references from (all Sunni schools of) aqida/fiqh/tassawuf so that we can help someone.

C

(1) Does iman/kufr, meaning a jumla or qawl that is kufr or fisq or haram change at any time or situation or circumstances for any type of muslim or mumin, wali Allah or sinner of any sort, i mean does the hukm remain the same, in all situations? Please could you give the relied upon opinion from the 4 schools and asharis
and maturidis, or at any rate from the hanafi madhab and maturidi point of view, please give references with page numbers.

(2) Is the ijtihad of the mujtahid imams binding upon everyone? Please give references.

(3) Does a person come to a certain maqam where he does not have follow the shariah?

(4) Is there any thing or hukm in shariah from the mujtahid imams or otherwise allowing a wali Allah Azza wa Jall to act different from other muslims or mumineen and not follow what ordinary muslims and mumineen are following because the wali Allah Azza wa Jall has a hukm allowing them act like this,
without  exception, time or circumstance, which would be contrary to the Shariah for ordainary people?

Please give references for this, from the books of fiqh and aqida, and page numbers.

D

I was wondering if you could give some references for this question.

(1) a] Can non muslims control the Deen al-Islam in its entirety without exception? b]or its adherents in any way whatsoever without exception? c]or with muslims d]or adherents of the perennialist school of martin ling who follow the T.U.R. doctrine e]or any of the other perennialists who call themselves muslims, f]or any other religions, like the bataniyya and rafidiyya? g] the above questions with the usul of dharura in mind and its analogies maslaha/istihsan/istihlah h]or for any other reason without exception whatsoever, in this day and age or at any time ? i]and whether this is dhruriayyat al -Din? j]please give references from all four schools of Fiqh and the ashari and maturidis and any other school of fiqh and aqida that allow this whether extinct or not? k]would they do duties similar to the qutb al irshad and what are his duties with regard to the Deen and its adherents? l] can the qutb al irshad or anyone push people out of the Deen because of any type of kufr and sins and fisq from the past or at any time even if they have made tawba, like excommunicating in catholisicm?

Q: I work with Muslim females in a Muslim company. Some females wear niqaab. Is it correct for females my age and/or younger to make salaam to me and ask me how I am? Will I be sinning if I do not reply to their salaam and do not initiate salaam to them. Will I be correct Islamically, to just say what I have to, to them (like issuing instructions relating to work) and not greet them or engage in chit  chat. I generally look down and talk to them, but even the ladies with niqaab tend to stare me in the eyes, and when they see I am trying to not make eye contact, they stare even harder waiting for a reaction from me. When a woman wears niqaab and generally any muslim woman is she allowed to look at men in their eyes/faces?

Q: I have a cousin who is supposed to get married to a boy who is pious, haaji and just the opposite of my cousin sister. She is not so pious and had a dark past. She committed zina with another guy, tried committing suicide, and now she is about to get married to this boy who knows nothing about the girls past except that she had someone in her life before. Should the marriage take place without hiding such things about the girl? And if I inform the boys family regarding this will I be committing a sin?