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  1. Zubair Khan
    Zubair Khan Islamic Scholar Specialist in Islamic Law & Jurisprudence

    There is a difference of opinion among the scholars about leaving the hair during Salat.  A group of Ulama called it mustahab or good. they might have written it because of the following hadith:   قال رسول الله صلعم : أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ, وَلَا أَكُفَّ ثَوْبًا وَلَا شَعْرًRead more

    There is a difference of opinion among the scholars about leaving the hair during Salat.  A group of Ulama called it mustahab or good.

    they might have written it because of the following hadith:

      قال رسول الله صلعم : أُمِرْتُ أَنْ أَسْجُدَ عَلَى سَبْعَةِ أَعْظُمٍ, وَلَا أَكُفَّ ثَوْبًا وَلَا شَعْرًا».

     ” Rasulollah (pbh) said: I was ordered to prostrate on seven limbs and not to tie my clothes or hair in prayer.” – Sahih Bukhari: 816, Sahih Muslim: 490

    The prohibition stated in this hadith applies to men.  Women are not included in this hadith.

    If one braids his hair before praying or has already done so, it is not obligatory for him to leave the hair.

     However, it is not obligatory that because of this the prayer will be makruh or the prayer will be invalidated or the virtue of the prayer will be reduced.  Such matters are not mandatory.

    If one ties or looses his hair before prayer, in both cases his hair should be covered.  If you tie your hair first, then the prayer will be purified, and if you leave your hair and cover it, then the prayer will also be purified.

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  1. Zubair Khan
    Zubair Khan Islamic Scholar Specialist in Islamic Law & Jurisprudence

    After faith, prayer is the main pillar of Islam. This prayer is obligatory worship for people and the second pillar of Islam. Allah Ta'ala has made prayer five times a day obligatory for people. Namaz has far-reaching effects and benefits in people's daily life, which are highlighted below- By estabRead more

    After faith, prayer is the main pillar of Islam. This prayer is obligatory worship for people and the second pillar of Islam. Allah Ta’ala has made prayer five times a day obligatory for people. Namaz has far-reaching effects and benefits in people’s daily life, which are highlighted below-

    By establishing prayers that remove obscenity and injustice,
    social order is improved by eradicating obscenity and injustice from individual and social life. Allah says, ‘Surely prayer prevents from indecent and unjust actions.’

    Equality and unity
    establish equality by reducing the distance between high and low, rich and poor in the society through praying in congregation. In addition, the unity of the Muslim society is developed through prayers.

    Sense of responsibility and awareness of time
    All people are aware of time and responsibility by offering prayers at the appointed time every day.

    Leadership and Loyalty
    A sense of loyalty to the imams and muktadis is awakened in every person of the society who prays in congregation.

    Creation of mutual cooperation
    The quality of cooperation of people towards the society is created through the construction and maintenance of mosques for prayers.

    Formation of Devotion and Concentration
    Devotion and concentration are formed among people through regular prayers.

    People with good character
    Will get good qualities by praying five times a day, which is useful in building a beautiful society.

    Through self-restraint
    Regular prayer and proper use of prayer rules, recklessness and recklessness are eliminated in people. Every activity in society has the opportunity to do slow controlled work.

    There are many more thinks of prayer in people’s daily life. Regular prayers will gather these important qualities among people, which play an important role in building a beautiful society for people.

    May Allah Ta’ala grant the Muslim Ummah the Tawfiq to acquire the mentioned qualities by offering the prayers on time to every person in the society to possess beautiful and good qualities. Amen.

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  1. Zubair Khan
    Zubair Khan Islamic Scholar Specialist in Islamic Law & Jurisprudence

    Animals are generally of two types: land animals and aquatic animals. Eating all aquatic animals except fish is prohibited. At present many are seen, eating frogs, crabs, etc.; It is totally forbidden. Among the fish, it is also permissible to eat dead fish, even if it dies for any reason, such as bRead more

    Animals are generally of two types: land animals and aquatic animals. Eating all aquatic animals except fish is prohibited. At present many are seen, eating frogs, crabs, etc.; It is totally forbidden.

    Among the fish, it is also permissible to eat dead fish, even if it dies for any reason, such as being pulled out of the water, being injured, being poisoned in the water, or being exposed to direct sunlight, etc., it is permissible to eat it until it spoils.

    Yes, eating a fish that dies for no reason is makruh tahrimi. Rasulullah (s.a.w.) said, ‘Eat (fish) thrown into the sea, fish that rise up on dry land. And don’t eat dead fish for no reason. (Abu Dawud, Hadith: 3815)

    And terrestrial animals are three types: one. Those animals, which have no blood, such as mosquitoes, spiders, ants, grasshoppers etc.

    Two. Those animals which have blood but are not blood-flowing animals like snakes, rats etc. From both types of animals, only bloodless locusts are permissible to eat and all others are haraam as they are abominable and inferior.

    Three. Those animals which have flowing blood, such as all kinds of birds and other quadrupeds. They are again of two types: First, birds.

    Eating birds that have paws and claws, such as chiles, vultures, falcons, eagles, etc., is makruh tahrimi. This is also prohibited. And those that do not have claws, i.e. those that take food only with the help of their lips, these are permissible to eat. Of these, those crows which only eat impurity are makruh; But crows that eat mostly grains, insects are halal.

    Second, animals.

    Legally, animals are of two types: Violent animals, which attack and eat by pawing. Eating those animals is forbidden. For example – tiger, lion, fox, dog, cat, monkey, elephant etc.

    The second type is non-violent animals. Of the non-violent animals, those whose parts are ripe, it is permissible to eat them. For example – domesticated cow, goat, buffalo, sheep, camel, dumba. Similar wild animals include wild cow, deer, hare, wild donkey. And those whose whole parts are impure, it is forbidden to eat them. For example, pigs. It is mentioned in the Qur’an, ‘He has forbidden you dead animals, flowing blood, and the flesh of pigs.’ (Surah Baqarah, verse: 173)

    And it is makruh to eat domestic donkeys and all kinds of horses. Apart from this, it is makruh to eat from among the halal animals that are only used to eating impurity. (Badayus Sana’ee 5/35-41, Al Mawswatul Fiqhiyyah: 5/132-148)

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  1. Zubair Khan
    Zubair Khan Islamic Scholar Specialist in Islamic Law & Jurisprudence

    Let it be clear that adultery is a major sin, if the girl with whom he has committed adultery even marries her later, the sin of adultery will not end simply by marrying, but if he regrets his act and repents before Allah with a sincere heart. If it is done and a firm determination is made not to coRead more

    Let it be clear that adultery is a major sin, if the girl with whom he has committed adultery even marries her later, the sin of adultery will not end simply by marrying, but if he regrets his act and repents before Allah with a sincere heart. If it is done and a firm determination is made not to commit this sin in the future, then there is a strong hope from Allah Almighty that He will forgive.

    The Messenger of God said: “The one who repents from a sin is like one who has no sin.( kitab al zuhud 1419/2 darul kotob al ilmiah)

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  1. Muhammad Awais
    Muhammad Awais Islamic Scholar

    Cultural festivals like Sufi Urs, Jogi, and priest celebrations are often viewed as primarily religious events, but they encompass a broader spectrum of cultural and social dimensions. While they may have religious origins and include elements of devotion and reverence towards spiritual figures, theRead more

    Cultural festivals like Sufi Urs, Jogi, and priest celebrations are often viewed as primarily religious events, but they encompass a broader spectrum of cultural and social dimensions. While they may have religious origins and include elements of devotion and reverence towards spiritual figures, they also serve as platforms for community bonding, cultural expression, and the preservation of heritage.

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