729. Should Wudhu Be Done In Specific Order

By Asma Bint Shameem

Allaah says:

“O you who believe! When you intend to offer As-Salaat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles”

[Surah al-Maa’idah 5:6].

Based on the above Aayah, there are SIX essential parts (“pillars”) or Fardh of wudhu. 

If any of these steps is missing, the wudhu is NOT VALID. 

1-Washing the face, of which the mouth and nose are part.

2- Washing the arms up to the elbows.

3- Wiping the head.

4- Washing the feet up to the ankles.

5- *Washing these parts of the body in the proper order.*

6- Doing these actions consecutively (that is, washing one after the other, with no lengthy lapse of time in between).

(ar-Rawd al-Murbi‘ ma‘a Haashiyat Ibn Qaasim (1/181-188).

Therefore as you can see from the above Aayah, washing the body parts in proper order is essential. 

And the order must be followed, so we wash the face first, then the arms, then wipe the head, then wash the feet, because the Prophet ﷺ did wudhu in this order.

Humran the freed slave of ‘Uthman radhi Allaahu anhu said that ‘Uthman ibn ‘Affan radhi Allaahu anhu called for water to do wudhu. 

He washed his hands three times, then he rinsed his mouth and nose, then he washed his face three times, then he washed his right arm up to the elbow three times, then he washed his left arm likewise. Then he wiped his head, then he washed his right foot up to the ankle three times, then he washed his left foot likewise. 

Then he said, “I saw the Messenger of Allaah t Sal Allaahu Alaiyhi wa Sallam doing wudhu as I have done it, then the Messenger of Allaah  Sal Allaahu Alaiyhi wa Sallam said:

“Whoever does wudhu as I have done it, then prays two rak’ahs in which he focuses completely on his prayer, his previous sins will be forgiven.’” (Muslim, al-Taharah, 331) 

2- If you are taking a bath/shower to purify yourself from MAJOR impurity, (like after menses or Janaabah) and you wash your entire body and rinse your mouth and nose then you don’t “HAVE” to make wudhu separately although it’s Sunnah to make wudhu first. 

But if you’re just showering to cool off or clean yourself WITHOUT the  intention of purification from major impurity then you *should* make a separate wudhu. 

And it’s good to do the wudhu in the beginning. 

Shaikh Ibn Uthaymeen said:

“If a person takes a bath because of janaabah, then it takes the place of wudhu’, because Allaah says: 

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa’idah 5:6]

If a person is junub and he immerses himself in a bathtub or river or the like, intending thereby to cleanse himself of janaabah, and he rinses his mouth and nose, then he purifies himself from both minor and major impurity, because Allaah, may He be exalted, only enjoined us to purify ourselves from janaabah, i.e., we should ensure that water reaches all parts of the body when doing ghusl. 

But it is better for the person who is doing ghusl to do wudhu’ first, because the Prophet Sal Allaahu Alaiyhi wa Sallam used to wash his private parts after washing his hands, then he would do wudhu’ as for prayer, then he would pour water over his head, and when he thought that it had reached the skin, he poured water over his head three times, then he would wash the rest of his body. 

But if a person takes a bath to clean himself or to cool himself down, then this does not take the place of wudhu’, because that is not an act of worship, rather it is just an ordinary action, although Islam prescribes cleanliness. 

Whatever the case, if the bath is taken to “cool down” or “get clean”, then it does not take the place of wudhu’.”

(Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/question no. 182)

And Allaah knows best

728. Can A Woman Travel Alone?

By Asma Bint Shameem

First of all, we should understand that there’s a difference between “traveling” and “driving”. 

*Traveling* is when someone travels *out* of his or her home town to another city. 

But “*driving*” means you’re going from one place to another *within* your own town. That’s not considered “travel”. 

And if she’s using a public transport like a bus or she’s walking etc then she can go alone. 

But if her father feels that she is not safe when going  anywhere alone then she should listen to her father and take a friend or female cousin, mother etc with her. 

And if she doesn’t have anyone to go with her, it’s best to avoid going at that particular time or she can wait for someone to accompany her later. 

And if the father still does not concede then I would suggest that you take these Qur’aan classes online until he agrees. That’s because the father is a girl’s guardian until she gets married and she must obey her father as long as he does not tell her to do something that’s against the rules of the Sharee’ah. 

The scholars of the Standing Committee said:

“Before marriage, a woman is under the guardianship of her father, so it is not permissible for her to go out of the house except with his permission, whether it is to go to the masjid or elsewhere, because obedience to one’s father is obligatory so long as it does not involve disobedience towards Allaah. 

We advise you to listen to broadcasts from the Al-Qur’aan Al-Kareem station, because there is much knowledge and sound teaching to be gained from it. May Allaah help you to do all that is good and grant you a sound understanding of Islaam.”

( Fataawaa Al-Lajnah Al-Daa’imah, 12/101)

And Allaah knows best

727. Memorizing The Quran

By Asma Bint Shameem

The Prophet Sal Allaahu Alaiyhi wa Sallam did not “order” us to memorize the Qur’aan but he Sal Allaahu Alaiyhi wa Sallam *”encouraged”* us to do so. 

Memorizing the Qur’aan is an honor and a privilege that comes only from Allaah Subhaanahu wa Ta’aala. 

A person who memorizes the Qur’aan has *tremendous* rewards in this dunya and Aakhirah. 

But the condition to receive this honor and reward is *sincerity* to Allaah Subhaanahu wa Ta’aala and the intention to please Him, then to put into *practice* what he learnt of the Qur’aan. 

In Jannah, the haafidh will keep rising in status until his status is as *high*, as the last aayah he memorized. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“It will be said to the companion of the Qur’aan (i.e., the one who memorized and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’”

(Abu Dawood 1464, al-Tirmidhi, 2914; hasan by al-Albaani in Saheeh al-Tirmidhi 2329)

The scholars said that the meaning of the word “reciting” used in the hadeeth means “*memorizing*”.

 The haafidh will be in the company of angels.

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The one who recites the Qur’aan and learns it by heart, will be with the noble righteous scribes (in Jannah) and the one who exerts himself to learn the Qur’aan by heart and recites it with great difficulty, will have a double reward.”

 (al-Bukhaari 4653, Muslim 798) 

He will be given a crown of honor and a garment of honor to wear. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The Qur’aan will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ 

So he will be given a crown of honor to wear. 

Then it will say, ‘O Lord, give him more.’ 

So he will be given a garment of honor.’ 

Then it will say, ‘O Lord, be pleased with him.’ 

So Allaah will be pleased with him. 

Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).”

(al-Tirmidhi 2915; hasan by al-Albaani in Saheeh al-Tirmidhi, 2328)

 The Qur’aan will intercede on his behalf with Allaah. 

Abu Umaamah al-Baahili Radhi Allaahu anhu said: 

“I heard the Messenger of Allaah Sal Allaahu Alayhi wa Sallam say, ‘Recite the Qur’aan, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Soorat al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

 (Muslim, 804)

Not just the haafidh himself, but even his *parents* will be honored because they worked hard to teach him the Qur’aan and raise him up with an Islaamic upbringing. 

The Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“The Qur’aan will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognize me? 

I am the one who made you stay up at night and made you thirsty during the day…” 

Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. 

They will say, “O Lord, how did we earn this.” 

It will be said to them, “*Because you taught your child the Qur’aan.*”

(al-Tabaraani in al-Awsat, 6/51; authenticated by al-Albaani in al-Silsilah al-Saheehah)

And the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

‘Whoever reads the Qur’aan, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. 

They will say, “Why have we been given this to wear?” 

It will be said, “Because your child learned the Qur’aan.”

(al-Haakim, 1/756; al-Silsilah al-Saheehah 2829)

Memorizing the Qur’aan is not just lip service. Rather  understanding the meanings and implementation are the key to succeed and be able to qualify for the rewards promised by Allaah Subhaanahu wa Ta’aala. 

Please see my article below for further clarification. 

And Allaah knows best

726. Can A Woman Get A Massage?

 By Asma Bint Shameem

 A woman may get a massage only if certain conditions are fulfilled. 

For example 

- the one massaging is also woman 

- the woman is completely covered and there’s no unnecessary exposure. 

- the area between the navel and the knee is completely covered all the time and is not to be touched or removed. 

- there’s no fear of fitnah (temptation) or harm etc. 

-if there’s a “NEED” for it. 

Shaykh Ibn ‘Uthaymeen said: 

 “If a husband does it (massage) with his wife or the wife with her husband, then there is no harm in this because if the affair is like this, it is allowed even if his desires are aroused. His desires are fulfilled with his wife. As for if it is done between other then them, then in it is fitnah. If a young man does that with another man, is it not feared that his desires will be aroused? Of course, even if a woman did it with another women it is feared her desires will be aroused because the woman has desires like how a man has desires. So I do not see this permitted except with a husband with his wife. Likewise, if we assume that the man is very old and he has daughters and he requests them to press his back, then there is no harm with this because desires in this situation are very far. An old man needs this and along with his need and desires being far, we say: there is no harm in this In Shaa’ Allaah.”

And Allaah knows best

725. Is It Ok To Make A LIST Where Different People Volunteer To Read One Juz Each So We Can Complete The Qur’aan This Way?

By Asma Bint Shameem

*We want to encourage people to read MORE Qur’aan.*

*So is it ok to make a LIST where different people volunteer to read one Juz each so we can complete the Qur’aan this way?*

ANSWER

Reading the Qur’aan is of course a good deed and we should encourage ourselves to read it as much as we can, especially while understanding the meanings. 

However, since reading the Qur’aan is an act of ibaadah, it must also be done the *”way”* the Prophet Sal Allaahu Alaiyhi wa Sallam read it. 

That’s because all acts of ibaadah are *”tawqeefi”*; which means that there has to be PROOF of that from the Qur’aan and/or the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam. 

And it is not proven from the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam to “finish” the Qur’aan this way. 

Someone asked Shaykh ‘Abd ar-Rahmaan al-Barraak about a similar “list” of good deeds like reading the Qur’aan, fasting, giving charity etc. that they fill out every two weeks to “encourage” each other. 

He replied: 

“What appears to me to be the case is that keeping this schedule and competing in filling it out is a kind of *innovation (bid‘ah)*, because it involves *boasting* to one another and admiring ones own good deeds, as well as making manifest deeds which are best kept concealed, because concealing good deeds of charity, reciting Qur’aan and dhikr should be furthest removed from showing off. 

Allaah Subhaanahu wa Ta’aala says: 

“Invoke your Lord with humility and in SECRET” [al-A ‘raaf 7:55]

And He says:

“(This is) a mention of the mercy of your Lord to His slave Zakariya, When he called out his Lord (Allaah) a call in secret” [Maryam 19:2-3]. 

And one of the seven whom Allaah will shade with His shade (on the Day of Resurrection) will be *“a man who gives charity and conceals it to such an extent that his left hand does not know what his right hand is giving.”* [al-Bukhaari (660) and Muslim (1031)].

So what you should do is encourage one another to do more naafil (supererogatory) acts of obedience, and to do a great deal of that, each one doing whatever he is able to *but keeping it between him and his Lord.*

In this manner you will be able to attain cooperation in righteousness and piety, whilst being safe from that which may nullify good deeds or detract from their reward. 

And Allaah is the source of strength and the Guide to the straight path. And Allaah knows best.” 

Shaykh Ibn ‘Uthaymeen issued a similar fatwa in Majmoo‘ al-Fataawa (16/175). 

In any case, the recitation of the Qur’aan is not considered “finished” if different people read different Juz’. 

Rather each person will be credited for only “that” portion of the Qur’aan that they read. 

Someone asked Shaykh Ibn Jibreen:

“There are people who sit together to read the Qur’aan quietly. Each individual reads one juz’ (part) of the Qur’aan, claiming that the entire Qur’aan will have been read in this gathering. Is this permissible or is it counted as being bid’ah?”

He said:

“In my opinion the action mentioned is not permissible, and I do not recall anything of this kind being reported from the Salaf. A person will only be rewarded for what he himself reads or listens to in order to benefit from it. But if another person reads and he does not listen, the reward for that will go to the person who read it. These people are not considered to have completed the whole Qur’aan; but if each person has read a juz’ he will be rewarded for that. But they should not do this; either one person should read and the others listen, or each person should read by himself without making a connection between his reading and that of the others.”

(Al-Lu’lu’ Al-Makeen Min Fataawa Al-Shaykh Ibn Jibreen, P. 50)

So although it’s good to encourage people to complete the Qur’aan, and do other good deeds, that should be done without making “lists” or holding “contests” for that, and without telling others about the number of complete readings or other good deeds that Allaah has enabled each one to do.

And Allaah knows best.

724. Every Person Will Be Questionable On The Day Of Judgement

By Asma Bint Shameem

Every single person will be questioned on the day of judgement s as bad they will have to give account of what they did and what they said when they stand in front of Allaah Subhaanahu wa Ta’aala. 

The Prophet sal Allaahu Alayhi wa sallam said: 

"The two feet of the son of Adam will not move from near his Lord on the day of Judgement until he is asked about five (matters) 

about his life - how he spent it; about his youth - how he took care of it; about his wealth - how he earned it; and where he spent it and 

about that which he acted upon from the knowledge he acquired." (at Tirmidhi and others; saheeh by al-Albaani) 

And Allaah knows best

723. Smoking: Bad In Every Sense

By Asma bint Shameem

Subhaan Allaah we live in a time when good is mixed with bad, evil is everywhere and temptations surround us day and night.

Knowledge is for the fortunate few and ignorance is rampant. 

At times like these, there is also confusion...confusion about our deen, confusion about what is right and what is wrong, confusion about halaal and haraam. And so it is vital that the correct knowledge be spread so that confusions are dispelled and the Truth becomes clear. 

One such issue that needs clarification is the issue of smoking.

So what does our deen say about smoking?

You may hear people telling you that its not so bad or at most it is 'makrooh'. But the fact of the matter is that smoking is absolutely haraam. It is prohibited on account of the harm that it causes to one's religion, well-being and finances. Here are the proofs. 

Allaah has prohibited all harmful things

Allaah subhaanahu wa Ta'ala has divided things in this dunya into two types, good or permissible and evil or prohibited, and there is no third type. And out of His Infinite Mercy, Allaah has prohibited anything and everything that is khabeeth (evil) and causes harm. It is clear and bright as day, and there is no doubt in any sane person's mind that cigarette smoking is bad for you.

Allah says:

‎وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ

"And He makes good things halaal for them and bad things haraam."  Surah al-A'raaf (7:157):   

And in the Sunnah we see that any kind of harm is completely prohibited. The Prophet (sal Allaahu Alayhi wa sallam) said:

“There is not to be any causing of harm nor is there to be any reciprocating of harm.” (Ibn Majah--hasan) 

You are not allowed to kill yourself

Allaah says:

‎وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا

"And do not kill yourselves. Allah is the Most Merciful to you." (Nisaa':29)

There is proof beyond doubt that smoking is a slow killer. It is one of the major causes of death. 

Smoking is committing suicide!

One cigarette will not kill you right then and there but it is a gradual poison that we put in our body. It is as if you are committing a slow suicide. According to a research done by the University of California:

"Every cigarette a man smokes reduces his life by 11 minutes. Each carton of cigarettes thus represents a day and a half of lost life. Every year a man smokes a pack a day, he shortens his life by almost 2 months." {University of California, Berkeley Wellness Letter, April 2000} 

Subhaan Allaah! If that isn't that suicide, then what is?!! 

Do you know what the Prophet (Sal Allaahu Alayhi wa sallam) said about the one who commits suicide?

"Whoever purposely throws himself from a mountain and kills himself, will be in Hellfire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his abdomen with it in the Fire wherein he will abide eternally forever."  (Bukhaari)

Imagine! A person who dies because of smoking...carrying his cigarette in his hand....and smoking it in the Hell fire??!! 

Yaa Allaah, protect us!!!

Your life is an 'Amaanah'

The Prophet (sal Allaahu Alayhi wa sallam) said:

"Your body has a right on you." (Bukhaari)

This body that we have, this health that we enjoy is an irreplaceable blessing from Allaah. We are supposed to take care of it and we will be asked by Allaah about this 'amaanah' that He has bestowed on us, on the Day of Judgment. The Prophet (sal Allaahu Alayhi wa sallam) said:

"A person will not be able to move on the Day of Judgment until he is asked about ... his body as to what he engaged it in." (Tirmidhi--saheeh)

All Doctors agree it is extremely harmful

Smoking harms nearly every organ of the body and wreaks havoc on a person’s overall health. There is no disagreement among the physicians that smoking is one of the major causes of multiple types of cancer, heart diseases, strokes, pulmonary diseases, hip fractures, cataracts, premature births, birth defects, premature deaths and many, many other diseases. Just search about it and the list of diseases caused by smoking is pretty long! May Allaah protect us. 

If we get sick, we take rest, we take medicine, we go to the doctor. Then why is it that when it comes to smoking, some of us totally ignore what the doctors are saying? Why do we disregard all the evidence and all medical data and act as if none of the scientific proofs exist?

It is so strange that even intelligent people, educated people, people who call themselves 'civilized and smart', continue to smoke, even though they know of its irreparable harm and are aware of the detrimental effects on health, mind and body!

Smoking is addictive

Smokers are addicts, addicted to smoking and any kind of addiction is haraam. Not only does smoking cause chemical dependance, it is a reason for psychological dependance as well. People who smoke are so dependent on their smoking that they cannot stay away from it, even if they want to. 

During Ramadhaan, you see these smokers wanting, wishing, craving their cigarettes and that 'nicotine rush' so much so that it makes them extremely irritable, cranky, jittery and short tempered. Sometimes, it is so difficult for them to stay away their evil habit, they even smoke while they are 'fasting', although it is clearly forbidden!  

Some even smoke while in Ihraam during Hajj, the journey of a lifetime!!

What kind of evil is this that it takes you away even from fulfilling a fardh such as fasting? Or away from Hajj, when you are the guest of Allaah? Just think about it. Disobeying the Very One Who invited you to His House and honored you? Surely it is a loss indeed.

It is a tremendous waste of money

Smoking costs money as well as your health. Statistics show that at today’s prices, if a person smokes one pack of cigarettes each day for ten years, he’ll spend over $58,000 – easily enough to buy a new car! Imagine all that hard earned money going up in smoke! 

Smoking is also a form of extravagance and wasting money. Extravagance in Islaam, means spending on something haraam. Allaah is clearly telling us NOT to waste money.

‎وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ

"And eat and drink, and do not waste. He does not love the wasteful." (al-Aaraaf: 31)

In fact, the ones who are extravagant and squander money, Allaah calls them 'brothers of Shayaateen'! Subhaan Allaah! Just imagine! What kind of position does such a person have with Allaah?!!

‎وَلاَ تُبَذِّرْ تَبْذِيرًا  إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ

"… and do not be extravagant wasters. Those who are extravagant are brothers of the Shayaateen (devils)." (Surat al-Israa':26-27)

We will be asked about the money we spent on smoking!!

We will be asked about this money that we earned and how we spent it. The Prophet (Sal Allaahu Alayhi wa sallam) said:

"The two feet of the son of Adam will not move from near his Lord on the day of Judgement until he is asked about five (matters) 

about his life - how he spent it; 

about his youth - how he took care of it; 

about his wealth - how he earned it; and where he spent it and 

about that which he acted upon from the knowledge he acquired." (at Tirmidhi and others--Saheeh)

How will we be able to answer Allaah regarding smoking? What will we say? How would we be able to justify ourselves and our actions? 

How could you kill your own loved ones??

Those around the smoker inhale what is known as "second-hand smoke" - the unfiltered, poisonous waste that goes in the air around the smoker. Would we want to harm the ones we love...our very own parents, spouses, children, friends? 

Of course not. In act we do everything we can to protect them. Then why would someone who smokes expose his little daughter or son, his spouse, his family to the harms of second-hand smoking?   

Studies show that tobacco smoke (that a smoker would blow out) contains more than 7,000 chemical compounds. More than 250 of these chemicals are known to be harmful, and at least 69 are known to cause cancer!

 

Let me ask you this? Would you want to kill the very ones you love?

How will you answer Allaah for the harm you caused them?

Allaah says:

‎وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُّبِينًا

"Those who cause harm to believing men and women without any reason do a great sin." (al-Ahzaab: 58) 

It's repulsive and nasty to all...humans, angels and even Allaah Himself!

The nasty smell of smoke that permeates the clothes, the breath, the skin and even the hair of the smoker is ugly and repulsive. It just becomes part of the smoker. Even if he tries to wash it away, he can't. Every where he goes, the stink goes with him and nauseates everyone around him. And if a smoker goes to the masjid, the overpowering stink sickens everyone and takes away the khushoo' of many around him. 

Subhaan Allaah! 

If the Prophet (sal Allaahu alayhi wa sallam) forbade eating garlic and onions before someone goes to the masjid, what about the strong overwhelming stink of smoke?!

The Prophet (sal Allaahu alayhi wa sallam) said:

"Whoever causes distress to a Muslim has caused me distress, and whoever causes me distress has caused distress to Allaah." (at-Tabaraani--hasan)

Read that hadeeth again. 

Just think about it. Causing distress to the Prophet (sal Allaahu alayhi wa sallam) and distress to Allaah?!!

That smell is so bad that even the angels can't bear it and depart. How can I say that? 

The Prophet (sal Allaahu alayhi wa sallam) said:

"The angels are irritated by whatever the humans are irritated by." (Bukhaari, Muslim)

Bad example

In the end, if all these proofs aren't enough, what kind of an example do you want to set for your kids? Do you want them to become smokers just like you? Do you want to see them hurt their health, their Imaan, their families? A child will usually follow the example of his father or mother. They are his 'role models'. He looks up to them and wants to be 'like them'. The responsibility of upbringing a child is a HUGE one. It is put upon us by Allaah Subhaanahu wa Ta'ala and He will ask us about it. 

The Prophet (sal Allaahu alayhi wa sallam) said:

“Each of you is a shepherd and each of you is responsible for his flock. The ruler of the people is a shepherd and is responsible for his flock. A man is the shepherd of his household and is responsible for his flock. A woman is the shepherd of her husband’s house and children and is responsible for her flock. The slave is the shepherd of his master’s wealth and is responsible for it. Each of you is a shepherd and each of you is responsible for his flock.” (Bukhaari, Muslim)

And each and every one of us will be asked about the one we were responsible for. 

The Prophet sal Allaahu Alayhi wa sallam said:

“Allaah will ask every person in a position of responsibility about that which was entrusted to him, whether he took care of it or was negligent, until He will ask a man about the members of his household.” (Ibn Hibbaan; saheeh by al-Albaani in Ghaayat al-Maraam, no. 271)

And he (sal Allaahu alayhi wa sallam) said:

“There is no slave to whom Allaah has entrusted the care of people, and he dies neglecting his flock, but Allaah will forbid Paradise to him.” (Bukhaari, Muslim)

May Allaah protect us and our families from the evils of smoking and everything else that's haraam.

722. Why Do People Or Children Suffer When Allaah Is The Most Merciful?

By Asma bint Shameem 

Part of our belief as a Muslim is to believe that our Rabb, Allaah Subhaanahu wa Ta’aala is Most Loving, and Most Fair. Most Wise and Most Merciful. 

It’s not enough to just believe that Allaah exists; 

rather it is EQUALLY important to KNOW and TRULY BELIEVE that Allaah Subhaanahu wa Ta’aala would NEVER be unfair or punish a person UNJUSTLY. 

We must know and truly believe that ALL His actions are FULL of ULTIMATE and PERFECT WISDOM, KNOWLEDGE, MERCY and JUSTICE. 

Allaah will NEVER be ’unfair’ or unjust to ANY creation of His. 

Rather He is Arhamur-Raahimeen, the MOST MERCIFUL of ALL that show mercy. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Allaah has one HUNDRED mercies, out of which He has sent down only ONE for jinn, mankind, animals and insects, through which they love one another and have compassion for one another; and through it, wild animals care for their young. 

Allaah has retained NINETY-NINE mercies to DEAL KINDLY with His slaves on the DAY of RESURRECTION." (al-Bukhaari, Muslim)

And just as He is Most Merciful, at the same time, Allaah is also MOST JUST. 

He’s NEVER unfair. 

Many, many places in the Qur’aan, Allaah has mentioned that. 

For example Allaah says:

‎إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

“Surely! Allaah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward.” (Surah an-Nisaa:40)

And out of His Wisdom, Allaah has also promised us that He will TEST us in different ways to see who is steadfast and patient and who is not.

And He will reward us accordingly. 

And thus there will be suffering. 

He will place us in situations that may seem hard. Or unfair. 

But in reality they’re not. 

They’re actually a form of MERCY from Allaah because if we’re patient, these calamities and tests are a means of EXPIATION of our SINS. 

Or they may be a reason to RAISE our ranks. 

Or they might be a REMINDER from our Rabb to humble ourselves and turn to Him. 

Perhaps if we had it any different, maybe we would have gone astray or it would have been more harmful for us. 

And so what may SEEM hard is not hard at all. 

What may SEEM unfair is NOT unfair at all. 

Allaah says:

‎ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” 

(Surah al-Baqarah:216)

So for some there will be poverty. 

For some it will be a disease. 

For some it will be hunger. 

Shaikh Abd Al-Rahmaan Al-Barraak said:

“Allaah is al-Razzaaq (the Provider) and the best of those who give provision. 

“And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6]. 

The rizq of Allaah will not be brought by the carefulness of the miser, nor will it be prevented by the hostility of one who does not want it to come to another. 

It is part of the Wisdom of Allaah that He differentiates between His slaves in their provision just as He differentiates between them in their physical creation and their attitudes. 

So He gives in abundance to whomever He wills and gives little to whomever He wills. 

He may give plenty to some people and little to others. 

He is the One Who guarantees the provision of His slaves according to His prior knowledge and decree. 

Allaah knows and decrees that some of His slaves will be given plenty and some will be given little; 

He has reasons for that that are beyond our comprehension. 

In His wisdom, He gives plenty or gives little as a test for His slaves, testing them with blessings or with calamities, as He says:

“and We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35]

Allaah says:

“But when He tries him by straitening his means of life, he says: ‘My Lord has humiliated me!” [al-Fajr 89:16]

But then Allaah says: “Nay!” [al-Fajr 89:16], meaning, it is not as he thinks; Allaah blesses whoever he wills and makes things difficult for whomever He wills, and this is a test, not a sign of honor or humiliation. 

By means of this test, it becomes apparent who is grateful and patient, and who is the opposite. 

And Allaah is the Knower of all things.”

The scholars also said:

“Undoubtedly in Allaah’s allowing children to suffer there is great wisdom which may be hidden from some people, thus they object to the Divine decree and the Shaytaan takes advantage of this issue to turn him away from the truth and right guidance. 

Among the reasons why Allaah allows children to suffer are the following: 

1-It is a means to show that the child is sick or in pain; if it were not for that suffering it would not be known what sickness he is suffering from.

2-The crying that is caused by the pain brings great benefits to the child’s body.

3-Learning lessons: the family of this child may be committing haraam actions or neglecting obligatory duties, but when they see the suffering of their child, that prompts them to give up those haraam actions such as consuming riba, committing zina, not praying or smoking, especially if the child’s suffering is due to an illness that they caused, as happens in the case of some of the haraam things mentioned above.

4-Thinking about the Hereafter, for there is no true happiness and peace except in Paradise; there is no suffering and pain there, only good health, well-being and happiness. 

And thinking about Hell, for that is the abode of eternal and never-ending pain and suffering. 

So one will do that which will bring him nearer to Paradise and take him further away from Hell.”

(Islamqa Fatwa # 20785)

Ibn Qayyim said: 

“Then think about the wisdom of Allaah in causing children to cry a lot, and the benefits that that brings to them. The doctors and naturalists have attested to the benefits of that and the wisdom behind it. 

How greatly do children benefit from the crying and yelling that we hear from them. 

If this is the wisdom with regard to crying that is caused by pain and the wisdom behind this never crossed your mind, the same applies to the suffering of children and its causes and good consequences.  

There is a great deal of wisdom that may be hidden from most of the people and they are greatly confused about it.”

(Miftaah Daar al-Sa’aadah, 2/228)

Ibn al-Qayyim also said: 

“These pains are one of the inherent features of man’s development from which no man or animal can be free. If man were free of pain he would not be a man, rather he would be an angel or some other creature. 

Children’s pain is not more difficult than the pain experienced by grownups, but grownups have become accustomed to pain so it is no longer a big issue for them. What a great difference there is between what a child suffers and what a rational adult suffers. 

All of that is one of the main aspects of the human condition. If man were not created like that he would be a different creature. What do you think if a child gets hungry or thirsty or cold or tired – is it something that he was singled out for and tested with that the grownups are not tested with?  Man – and indeed animals – have been created on this basis. 

They said: If someone were to ask: Why has man been created thus? 

Why was he not created without this vulnerability to pain and suffering? 

This is a flawed question, because Allaah has created him in a world of trials from a weak substance. So he is vulnerable to diseases and suffering, and Allaah has created him in such a way that he is vulnerable to all kinds of pain… 

The fact that these pains and pleasures coexist is one of the signs of the Hereafter, for divine wisdom has decreed that there should be two abodes: an abode that is devoted fully to pleasure, in which there is no pain at all, and an abode that is devoted fully to pain in which there is no pleasure at all. The former abode is Paradise and the latter abode is Hell.”

(Miftaah Daar al-Sa’aadah, 2/230, 231)

So as Muslims, we SUBMIT to whatever our Creator and Master decrees for His creation WITHOUT questioning Him. 

How can we question Him, when we have NO KNOWLEDGE of the Unseen, or the future or what’s better for us?

Rather, ALLAAH will question US on the Day we stand in front of Him. 

Allaah says 

“He cannot be questioned as to what He does, while they will be questioned.” (Surah al-Anbiya’ :23)

Ibn Taymiyah said:

“Allaah is not to be questioned about what He does because of His perfect wisdom, mercy and justice, not just because of His subjugation of creation and His might.” [Majmoo‘ al-Fataawa (8/511)]

So leave His Decisions to Him. 

TRUST Him and KNOW He has a purpose for everything. 

And He will reward those who are patient with Jannah. 

Isn’t Jannah worth it?

And Allaah knows best.

721. Can I Consume Any Food Or Drink That Has Some Alcohol In It?

By Asma bint Shameem 

First of all, we should define what is Khamr (that which intoxicates) and alcohol. 

Shaikh Moosaa Richardson explains the difference between the two. 

He said: 

“It is important to differentiate between “khamr” 

(intoxicants) and “alcohol”.

The substance called “alcohol” is of three types:

1) That which is *deadly*, if you consume it you will die or become seriously ill.  

This is considered “summ“ (poison) and it is *permissible* to buy, sell, transport, or use it, but NOT CONSUME it.  

You can use it when found in *mouthwash (in minute quantities), perfume (health and beauty products), bug spray*, etc., but *NOT in foods or drinks*.

2) That which INTOXICATES when consumed, a little of it or a lot, then it’s considered Khamr (intoxicant), and it is *NOT permissible* to buy, sell, transport, use, or consume. 

3) That which does *NOT* *INTOXICATE*,  *no matter how much of it is consumed*, then it is NOT a khamr, *rather it is HALAL*, like the small amounts of alcohol found in many foods and drinks that we eat every day. 

(Example: the small amount of alcohol in bread, orange juice, banana, etc as a  as a result of natural fermentation) 

This type is PERMISSIBLE to *buy, sell, transport, use, and consume*.

So if the type of alcohol used in your medicine or food is type #3, then you may use and/or consume it.  

If it is type #1 or #2, then NO, (you cannot INGEST it) unless the resulting product has a diluted amount, so small that it does not make the product an intoxicant, even when large amounts are consumed. 

And Allaah knows best.”

So the basic principle for ANY food or drink is the following:

If the effects of alcohol such as taste, smell, etc are seen in the food or drink and it makes you intoxicated, we should not be consuming this because it would be forbidden. 

And if there’s no effect of the alcohol seen or felt or tasted in the food, and it has completely absorbed into it, such that it doesn’t make you intoxicated even if it is ingested in large quantities, then it is permissible. 

And if you’re in doubt about something, stay away. 

Here’s what the ulama say about foods containing some alcohol:

“With regard to foods and drinks that are mixed with alcohol, there are two scenarios: 

The first is where the alcohol is fully absorbed into the food or drink and has disappeared in it, in such a way that its essence is no longer present and no trace of it can be detected in the drink (or food) in terms of color, taste or odor. 

There is nothing wrong with eating or drinking such things at all. 

Ibn Taymiyah said:

“If alcohol falls into water and is completely absorbed in it, then someone drinks it, he is not regarded as drinking alcohol and the hadd punishment for drinking alcohol is not to be carried out on him, because nothing of its taste, color or odor remained.”

[al-Mustadrak ‘ala Majmoo‘ al-Fataawa (3/12)]

The second scenario is where the essence of the alcohol *remains* present or its traces may be detected in the mixture, in terms of taste, color, odor or flavor. 

In this case it is haraam to consume this food or drink, because of the presence in its ingredients of a percentage of alcohol that has not been fully absorbed. 

The presence of alcohol in this food or drink makes it prohibited, even if the percentage of alcohol is very small. 

Shaykh ibn al-‘Uthaymeen said: 

“If this alcohol is mixed with something and is not fully absorbed into what it is mixed with, and does not disappear into it, then that thing becomes haraam, because this mixture is affected by it. 

But if the alcohol has been fully absorbed into what it has been mixed with, and no trace of it can be detected, then it does not become haraam thereby.”

(Fataawa Noor ‘ala ad-Darb)

Secondly: 

Even though we say that it is “permissible” to eat and drink things that are mixed with alcohol if the alcohol is fully absorbed, this does NOT mean that it is permissible that “WE” ourselves mix things with alcohol. 

So it is *not permissible* to put any nabeedh (fermented drink made from dates), alcohol or any other intoxicating substance into drinks, foods or anything else, because every intoxicant is khamr, as the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Every intoxicant is khamr and every khamr is haraam.” (Saheeh Muslim 2003)”                

(Islamqa Fatwa #201520)

Someone asked Shaikh Ibn ʻUthaymeen about non-alcoholic beer, given that some brands of non-alcoholic beer have alcohol content. 

He said:

“As to percentage, do not think that any percentage of alcohol in a thing makes it unlawful; 

rather if the percentage of alcohol has an effect whereby when a person drinks this mix, he becomes intoxicated, then it is unlawful. 

But if the percentage is very small without effect, then it is lawful. 

For example, a percentage such as 1%, 2% or 3% does not make the beverage unlawful. 

Some people misunderstood the hadeeth that states, 'Whatever intoxicates in large quantities, then a small quantity of it is forbidden,' to mean that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is unlawful. 

This is a misunderstanding of the hadeeth. 'Whatever intoxicates in large quantities, a little of it is unlawful' means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both unlawful, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated. 

But if something is mixed with alcohol, while the alcohol content is a minute amount and does not have any effect, then it is lawful and does not come under the ruling of this Hadeeth.”

And Allaah knows best.

720. What Should The Terminally Ill Person Do ? And What Can OTHERS Do For Him?

By Asma bint Shameem 

Everyone’s lifespan is written. 

And we’re only here on this earth for an appointed time. 

When the time is up, we leave. 

No one knows exactly WHEN that time is. 

But sometimes, out of His Mercy, Allaah Subhaanahu wa Ta’aala reminds a person of that time of departure by afflicting His slave with a terminal illness. 

Although it is hard to accept, this is actually a BLESSING IN  DISGUISE, because this way the person can “PREPARE” for that inevitable meeting with his Rabb and “get ready” for that ultimate journey. 

Here are some of the things a terminally ill person can do. 

1. He should make sincere Taubah to Allaah for all his previous major and minor sins. 

2. He should ask others for forgiveness 

3. He himself should clear his heart and forgive those that might have hurt him or treated him unfairly in any way. 

4. He should strengthen his ties with his blood relatives and ‘fix’ any that needed fixing. 

5. He should pay off his debts and settle any other financial issues with others. 

6. If he has any money he should write his will, if he wants to donate one third of that to charity. 

7. He should have good and positive thoughts about Allaah and hope to have a good end.  

8. He should try and live whatever life is left for him in the obedience to Allaah and stay away from all disobedience 

9. He must be very vigilant about his five daily prayers. 

10. He should busy himself with dhikr, read the Qur’aan with meanings, pray Nawaafil if he has the energy, do a lot of sadaqah regularly even if it’s a small amount and other good deeds. 

10. Stay away from people and places that are “dunya- oriented” and are a distraction to the goal of the Aakhirah. 

 *In the LAST FEW DAYS*

When he’s in the last hours/days of his sickness:

1. People around the dying person should say good things and make duaa for him 

The Prophet sal Allaahu Alayhi wa sallam said:

“When you visit a sick or a dying person, you should utter good words because the angels say “Ameen” at what you are saying.” (Muslim)

2. They should encourage him to say "Laa Ilaaha Illa Allaah”

The Prophet sal Allaahu Alayhi wa sallam said:

“Exhort your dying people to recite: Laa ilaaha illallaah.” (Muslim)

That’s because if their last words are “Laa ilaaha illallaah”, they will enter Jannah with the Will and Permission of Allaah. 

The Prophet sal Allaahu Alayhi wa sallam said: 

“He whose last words are: Laa ilaaha illallaah shall enter Jannah.” (Abu Dawood- saheeh by al-Albaani)

And he said: 

“He who dies while knowing (fully well) that there is none worthy of worship (in truth) but Allaah shall enter Jannah.” (Muslim)

3. The dying person should ask Allaah for forgiveness and mercy. 

The last words of the Prophet sal Allaahu Alayhi wa sallam were:

“Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-Aa’laa”

 “O Allaah, forgive me, bestow Your Mercy on me and let me join the exalted companions.” (al-Bukhaari, Muslim) 

4. He should think positive and have good hopes with Allaah.  

The Prophet sal Allaahu Alayhi wa sallam said:

“None of you should approach death but he is hoping good from Allaah.” (Muslim)

5. The people around him should remind him of his good deeds 

Ibrahim An-Nakha’i said: 

“People liked to remind righteous people of their righteous actions so that they would have good thinking of Allaah Subhaanahu wa Ta’aala.” (Ibn Abu Ad-Dunya)

*IMPORTANT NOTE*:

*1. No Qur’aan or Yaseen*

There’s NO PROOF of reading the Qur’aan for the dying person or reading Surah Yaseen etc. 

The hadeeth about reading Surah Yaseen is weak. 

And a weak hadeeth means that it’s highly doubtful that the Prophet sal Allaahu Alayhi wa sallam ever said that or did that or approved of that. 

2. No other bid’ah 

Nothing should be done for the dying person that has no proof from the Qur’aan and/or authentic Sunnah such as slaughtering at the bedside, sprinkling blood of the sacrifice on him, going around the patient seven times with certain things like chillies, and many other practices that are borrowed from the Hindus and others. 

Astaghfirullaah!

Imagine the SIN of sending someone off to their Creator with Shirk and bid’ah!

La Hawla wa la Quwwata illa billaah. 

May Allaah guide us. 

May Allaah give us a good end.

May our last words be “Laa ilaaha illallaah” 

And May Allaah be pleased with us when we meet Him. Ameen.

[28/02, 9:04 pm] +1 (832) 221-1566:  *Can a Woman Lead Other Women in Prayer?*

by Asma bint Shameem 

Yes it’s permissible for women to pray together in Jama’ah if they are together. 

One of them can lead the other women in Salaah whether it is a *Fard* prayer or *Taraaweeh.*

 *PROOF*:

Our Mother Aa’ishah radhi Allaahu anhaa used to lead women in prayer and would stand with them in the middle of the row.” (Al-Musannaf- 

Abdur Razzaq and Daraqutni)

Similarly Umm Al-Hasan narrated that she saw Umm Salamah radhi Allaahu anhaa leading women in prayer while she stood in the middle of their row.” 

(Ibn Abee Shaybah)

Umm Waraqah radhi Allaahu anhaa narrated that "the Messenger of Allaah (sallallaahu alayhi wasallam) used to visit her at her house. He appointed a mu'adhdhin to call adhaan for her and he commanded her to lead the inmates (women) of her house in prayer." 

(Abu Dawood - Hasan by al-Albaani )

*All these narrations are authenticated by Shaikh al-Albaani.*

And he said, after narrating these reports: 

*“In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet Sal Allaahu Alaiyhi wa Sallam: “Women are the twin halves of men…”*

(Sifat Salaat al-Nabi, p. 153-155.)

The ulama said:

“It is permissible and correct for a woman to lead other women in prayer.” (Wilaayat al-Mar’ah fi’l-Fiqh al-Islami)

*Will women get 27 times more reward for praying together, like the men?*

It is good if women pray in Jama’ah when they’re together. 

But whether the reward for them is multiplied 25 or 27 times or not, is not known. 

The hadeeth about the reward multiplied 25 or 27 times is specifically for *men* praying in the masjid. 

But it is *hoped* that it applies to women as well. 

Some of the scholars say that the multiple reward is only specific for men. 

 Shaikh Ibn Uthaymeen said:

“It is *better* for them (women) to pray in jamaa’ah, if possible, but the reward of twenty-seven times more applies only to men, because praying in jamaa’ah is obligatory for them.

The correct view is that for women to pray in jamaa’ah, and for a woman to lead other women in prayer, are things that are *permitted* in Islam and indeed are *mustahabb* for them.”

(Al-Muhalla, 4/119-200)

Bottom line:

Don’t worry about the rewards. 

Just do your part. 

Allaah will NEVER disappoint you. 

 *HOW TO PRAY IN JAMA’AH*

You will pray exactly how you would if you were praying behind a male Imaam, except there are certain points we have to pay attention to. 

 The female Imaam will stand in the middle of the first row with the sisters to her left and right. She will not stand ahead of them like a male Imaam does. 

 Imaam al-Nawawi said: 

“The Sunnah is for a woman who is leading other women in prayer to stand in the middle of the row, because of the reports which state that ‘Aa’ishah and Umm Salamah led other women and they stood in the midst of them.” 

(Al-Majmoo’ Sharh al-Muhadhdab, vol. 4, p. 192)

 Adhaan or iqaamah for the women?

There’s a difference of opinion among the ulama about this issue. 

Some allowed it and some didn’t. 

 

 The scholars of the Standing Committee said:

“It is not prescribed for women to say the iqaamah for prayer, whether they are praying individually or one woman leads the others in prayer, just as it is not prescribed for them to say the adhaan.”

Fataawa al-Lajnah al-Daa’imah, 6/84 

However ulama such as shaikh al-Albaani were of the opinion that it’s allowed for women to give the adhaan and iqaamah when they’re praying alone or amongst themselves based on the fact that Aaisha radhi Allaahu anhaa used to do that when she led other women in Salaah. 

But she should lower her voice so that nonmahrams may not hear her. 

(Silsilatul-Hudaa wan-Noor 697/3)

 If it’s a ‘loud’ prayer, like Fajr, Maghrib or Ishaa, the female Imaam may recite out loud.

But if there are nonmahrams present, she may recite quietly. 

 Ibn Qudaamah said: 

“She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.”

(Al-Mughni, 2/17)

 All the other rules of praying in congregation will apply, like you have to follow the Imaam, and not precede her, etc.  

 *CAN WOMEN LEAD MEN*

NO. Absolutely not. 

It’s NOT AT ALL valid for a woman to lead other men in the prayers even if they are her mahrams. 

NO ONE ever did that before and anyone who allows it is going against the Prophet sal Allaahu Alayhi wa sallam, the Sahaabah, and the consensus of the ulama of all the generations. 

And if any man prays behind a woman, his prayer is NOT VALID.

Imaam an-Nawawi said:

“Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman… the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations – may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha’, the Taabi’i fuqaha’ of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood….”

(al-Majmoo(4/152)

And Allaah knows best

[01/03, 2:03 pm] +1 (832) 221-1566: Wa Alaikum Assalaam wa Rahmatullaahi wa Baraakaatuh 

Here’s what the scholars say about Kombucha tea:

“We have read a great deal about the benefits of the tea mentioned in the question; the issue of its benefits should be referred to specialists.  

With regard to the amount of alcohol in this tea, it is a very low amount that does not lead to drunkenness, hence drinking it is not haraam because of that. 

Shaykh al-Islam Ibn Taymiyah said: 

Everything that is called water is pure and a means of purification, whether some impurity has fallen into it or not, if it is known that it has dissolved into it and disappeared. 

As for that in which traces of impurity are apparent, it is haraam to use it, because it comes under the heading of using something haraam. End quote. 

(Majmoo‘ al-Fataawa, 19/236, 237)

He also said: 

“Allaah has forbidden impure things (khabaa’ith), namely blood, dead meat, pork and so on. If any of these things fall into water etc and disappear, so there is no blood, dead meat or pork left at all, similar to the case where alcohol disappears in a liquid, then the one who drinks it is not drinking khamr.”

(Majmoo‘ al-Fataawa, 21/501, 502)

Based on that, there does not seem to be anything wrong with drinking this tea.”

(Islamqa Fatwa # 146710)

Please also see my article below for more information 

And Allaah knows best

[01/03, 2:04 pm] +1 (832) 221-1566: Can I consume any Food or Drink that has some Alcohol in it? updated 

by Asma bint Shameem 

First of all, we should define what is Khamr (that which intoxicates) and alcohol. 

 Shaikh Moosaa Richardson explains the difference between the two. 

He said: 

“It is important to differentiate between “khamr” 

(intoxicants) and “alcohol”.

The substance called “alcohol” is of three types:

1) That which is *deadly*, if you consume it you will die or become seriously ill.  

This is considered “summ“ (poison) and it is *permissible* to buy, sell, transport, or use it, but NOT CONSUME it.  

You can use it when found in *mouthwash (in minute quantities), perfume (health and beauty products), bug spray*, etc., but *NOT in foods or drinks*.

2) That which INTOXICATES when consumed, a little of it or a lot, then it’s considered Khamr (intoxicant), and it is *NOT permissible* to buy, sell, transport, use, or consume. 

3) That which does *NOT* *INTOXICATE*,  *no matter how much of it is consumed*, then it is NOT a khamr, *rather it is HALAL*, like the small amounts of alcohol found in many foods and drinks that we eat every day. 

(Example: the small amount of alcohol in bread, orange juice, banana, etc as a  as a result of natural fermentation) 

This type is PERMISSIBLE to *buy, sell, transport, use, and consume*.

So if the type of alcohol used in your medicine or food is type #3, then you may use and/or consume it.  

If it is type #1 or #2, then NO, (you cannot INGEST it) unless the resulting product has a diluted amount, so small that it does not make the product an intoxicant, even when large amounts are consumed. 

And Allaah knows best.”

So the basic principle for ANY food or drink is the following:

If the effects of alcohol such as taste, smell, etc are seen in the food or drink and it makes you intoxicated, we should not be consuming this because it would be forbidden. 

And if there’s no effect of the alcohol seen or felt or tasted in the food, and it has completely absorbed into it, such that it doesn’t make you intoxicated even if it is ingested in large quantities, then it is permissible. 

And if you’re in doubt about something, stay away. 

 Here’s what the ulama say about foods containing some alcohol:

“With regard to foods and drinks that are mixed with alcohol, there are two scenarios: 

The first is where the alcohol is fully absorbed into the food or drink and has disappeared in it, in such a way that its essence is no longer present and no trace of it can be detected in the drink (or food) in terms of color, taste or odor. 

There is nothing wrong with eating or drinking such things at all. 

 Ibn Taymiyah said:

“If alcohol falls into water and is completely absorbed in it, then someone drinks it, he is not regarded as drinking alcohol and the hadd punishment for drinking alcohol is not to be carried out on him, because nothing of its taste, color or odor remained.”

[al-Mustadrak ‘ala Majmoo‘ al-Fataawa (3/12)]

The second scenario is where the essence of the alcohol *remains* present or its traces may be detected in the mixture, in terms of taste, color, odor or flavor. 

In this case it is haraam to consume this food or drink, because of the presence in its ingredients of a percentage of alcohol that has not been fully absorbed. 

The presence of alcohol in this food or drink makes it prohibited, even if the percentage of alcohol is very small. 

 Shaykh ibn al-‘Uthaymeen said: 

“If this alcohol is mixed with something and is not fully absorbed into what it is mixed with, and does not disappear into it, then that thing becomes haraam, because this mixture is affected by it. 

But if the alcohol has been fully absorbed into what it has been mixed with, and no trace of it can be detected, then it does not become haraam thereby.”

(Fataawa Noor ‘ala ad-Darb)

Secondly: 

Even though we say that it is “permissible” to eat and drink things that are mixed with alcohol if the alcohol is fully absorbed, this does NOT mean that it is permissible that “WE” ourselves mix things with alcohol. 

So it is *not permissible* to put any nabeedh (fermented drink made from dates), alcohol or any other intoxicating substance into drinks, foods or anything else, because every intoxicant is khamr, as the Prophet Sal Allaahu Alaiyhi wa Sallam said: 

“Every intoxicant is khamr and every khamr is haraam.” (Saheeh Muslim 2003)”                

(Islamqa Fatwa #201520)

 Someone asked Shaikh Ibn ʻUthaymeen about non-alcoholic beer, given that some brands of non-alcoholic beer have alcohol content. 

He said:

“As to percentage, do not think that any percentage of alcohol in a thing makes it unlawful; 

rather if the percentage of alcohol has an effect whereby when a person drinks this mix, he becomes intoxicated, then it is unlawful. 

But if the percentage is very small without effect, then it is lawful. 

For example, a percentage such as 1%, 2% or 3% does not make the beverage unlawful. 

Some people misunderstood the hadeeth that states, 'Whatever intoxicates in large quantities, then a small quantity of it is forbidden,' to mean that if a small percentage of an intoxicant is mixed with a large amount of a substance that is not intoxicating, then it is unlawful. 

This is a misunderstanding of the hadeeth. 'Whatever intoxicates in large quantities, a little of it is unlawful' means that if a lot of something will cause intoxication, and a little of it will not cause intoxication, then a lot or a little are both unlawful, because you may drink a little that does not cause intoxication, then you may be tempted to drink more and become intoxicated. 

But if something is mixed with alcohol, while the alcohol content is a minute amount and does not have any effect, then it is lawful and does not come under the ruling of this Hadeeth.”

And Allaah knows best.