Q: What is the rank of the Yusuf Ali Translation of Quraan. Is it advisable to allow a laymen to take benefit from it?

Q: My sister-in-law is a revert. She accepted Islam but because she can't accept that in jannat the males will have many hoors to have relations with so now she feels that this is injustice and she wants to go back to christianity! If mufti sahb can please advise on how to remedy the situation.

Q: My husband has two daughter from his X-wife. His wife was in adultery and she divorced him and took both girls with her. She got married with other guy and divorced him too. Now she (X wife) send her oldest daughter to my home. She is now 18 years old. My husband is still paying child support for them and will continue paying for the next 5 years, until his younger daughter turns 18. First daughter is also in adultery just like mom.  X wife sent oldest daughter to my home to let her live with me and my husband. She said that she asked some people in mosque that how can she save her younger daughter from her older sister to stay out of this habbit. They told her to send her here to her father. Even she got here but she showed herself just in a week. My hubby and his x wife hid all their daughter's behavior from me. I let her stay in my house, but now my question is, I have two sons too, don't I have to save my kids from her to learn bad things. I don't want her to stay in my home. So I told my hubby to send her back as she is the punishment of her mom
not me. Why should keep her and I am not even comfortable with her, but father doesn't want to send her back as she came to live him after 13 years. Am I doing something wrong. Don't I have right to save my kids? They are just 8 and 6 years old boys. Please let me know what should I do?

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 ?