Q: When I finished sajda of 3rd rakat for 1 second I was in the state of tasahud unintensionally instead of qayaam. Do I need to make sahu sajda as I was for 1 second in tasahud unintensionally?
Q: Could one defer praying the sunnah salah if one prays the fard on time. This could be due to shortage of time at work in non muslim countries.
Q: I work for an engineering company that sometimes asks us to visit chemical plants. On some of the plants, it is a requirement for the workers to have no facial hair so that one can use a gas mask in case of a gas release. What should we do in this situation? You should keep in mind that there are many Muslims who work in these types of environments and could not find an alternate job because of the profession they have chosen. Some of the companies include Aramco, Qatar Petroleum, Ras Gas, etc. that are owned by Muslims countries.
Q: Alhamdulilliah I am employed and in addition to my annual zakaat I make a point of giving away at least 10 percent of my money in additional sadaqah. However I am a bit confused at this point. I would like to start saving more than I currently in order to get married and go for haj Inshallah. I know that sadaqah does not decrease wealth.
Should I continue to give the same amount as sadaqah or should I decrease a bit in order to increase my savings for these sorts of things.
Q: I heard from some Ulama or some Book that, we need to pray only Fajr Sunnah Qazaa from all the sunnah mukaidaa and no need to perform any other sunnah-e-muqaidaa, kindly confirm is this correct.
Please explain me in detail why we need to perform qazaa salaah only for the Fajer Sunah and why we do not need to perform any other sunnah mukaidaa because Fajer Sunnah is also sunnate mukaidaa.
Q: A person can't even perform namaz in the tashahud position due to kidneys aches. So is it possible to perform namaz on a chair in the direction of qibla ? What is the appropriate manner in this case?
Q: I know that according to the Hanafi madhab to have a valid recitation one must hear oneselfs recitation. But what if there a surrounding noise, or during performance of salaah a surrounding noise (such as children talking etc) does start, does one still need to hear oneself ?
I came across to this statement of Nawawi but he is a Shafi scholar does the same count for the Hanafi madhab:
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/256):
The minimum form of reciting quietly is such that a person can hear himself if he is sound of hearing and there is no problem such as surrounding noise and the like. This is general in meaning and applies to recitation, takbeer, tasbeeh when bowing and so on, tashahhud, salaam and du’aa’, whether the prayer is obligatory or naafil; nothing of it counts unless he can hear himself, if he is sound of hearing and there is no problem. End quote.
See: Tabyeen al-Haqaa’iq (1/127) and al-Bahr al-Raa’iq (1/356).
Do the Hanafi scholars state the same since at the end two Hanafi books are mentioned i.e. Tabyin al Haqaiq and Bahr al Raiq ?
Q: I have a problem understanding the belief about Hayat-un-Nabi. What does it mean? I have heard from many scholars that to oppose this belief is deviation, but I can't even begin to understand it. Does it mean that our Nabi (Sallallahu Alaihi Wasallam) is alive just like us in his grave?
Q:
Asthmatic pump.
Nabulizer.
Drip.
Vitamin injection.
Dialysis which sugar patients use.
Use of oxygen.
Q: Is it permissible to combine Zohr and Asr in Arafaat on the 9th of Zil Hajj whilst in the tents and not behind the Imaam of Hajj in Masjid-e-Namira?