This question is repeated, and we have answered it in Fatwa No. 167256, and the answer was: Such talk is considered kufr according to many scholars, because one of the conditions of faith is not hesitating about it, but it is known that consciousness becomes less in a state of anger and a person becomes more like a drunk person. However, if one speaks what is maybe kufr, then he must seek forgiveness and repent to Allah Almighty. We hope that you will not go too far in asking questions about doubt, kufr..etc. And Allah knows best.    

Thank you for contacting us. Salat al-Tahajjud is not compulsory, whether you're resident or travelling, but it carries big virtue and great reward. Missing Salat al-Tahajjud does not constitute a sin. One is only missing out on a reward, if it is easy for him to do so, and he finds ample time in his travel schedule as well as a suitable prayer area. However, if it is not easy for him to do so and he does not find ample time in his travel schedule and a suitable prayer area, then it is better for him to leave it, so as not to inconvenience himself and inconvenience his travelling companions. Of the sunnah and optional prayers that the Prophet (peace and blessings be upon him) used to pray even on travel were: Sunnah Salat of Fajr, Salat al-Duha, Salat al-Tahajjud and Salat al-Witr. It is better to pray these prayers and not the other sunnah and optional prayers during travel especially if it is easy to do so and the person used to regularly perform them while resident. However, should performing them prove difficult and hard during travel, and he leaves them off, then there is no sin on him particularly on travel because travel often involves difficulty and hardship and because these prayers are not compulsory like the five compulsory prayers, and Allah knows best.

Assalamu ‘alaykum warahmatullahi wabarakatuh Thank you for contacting us. May Allah bless you and grant you tawfiq (success). Know that cleaning these clothes firstly with water and then secondly with water and soap (washing powder, etc.) in a washing machine is regarded as having rendered the clothes pure and clean from urine and semen from a Shari‘ah perspective, because in that process normal water is poured onto the clothes together with a good rub and scrub that results from the heavy spinning and friction, which is the very process of Shari‘ah purification and cleansing that removes impurities (najasat) and the ruling that ensues as a result. As such, praying in these clothes is valid after having been washed in the aforementioned manner. This is because water, which is used to wash off najasah, is regarded as impure (najis) if it is changed by the najasah not if it is not changed by the najasah, which is the case with a standard automatic washing machine as is well known. The learned scholar, Khalil (may Allah have mercy on him) says: [The ghusalah (water used to wash off impurity) that changes is impure]. In explaining this statement, the learned scholar al-Kharshi (may Allah have mercy on him) says: [Ghusalah is the water used to wash off najasah (impurity), and there is no doubt that it is impure, if it changes (due to the najasah) whether the change is by way of taste, colour or smell]. This means that if it does not change, which is the case with standard automatic washing machines, then it is not impure, and hence, the clothes are pure and clean and fine for praying in, and Allah knows best.    

Thank you for contacting us.This is an issue in which there is a disagreement between the scholars, the Maliki scholars said it is four takbeers, after which is supplication only, and not to recite Al-Fatihah in the funeral prayer, and their argument in that is the work of the people of Medina, and Imam Malik narrated in al-Muwatta that Abdullah Ibn Omar that he was not reciting in the funeral prayer. The Shafi'i and Hanbali scholars say it is obligatory to recite Al-Fatiha in the funeral prayer, and they have their evidence for this saying, and as the matter is differed upon by the Scholars of Islam, then the issue should be treated leniently.

Thank you for contacting us, Tarji' in recitation is a permissible type of reciting the Qur'an in a melodious voice,  as the Prophet said: "Whoever does not recite Qur'an in a nice voice is not from us," and tarji' was mentioned in Saheeh al Bukhari, : "Mu'awiya bin Qurra reported that `Abdullah bin Al-Maghaffal Al-Muzani said, "I saw Allah's Apostle on the day of the Conquest of Mecca, riding his she-camel and reciting Surat-al-Fath (48) or part of Surat-al-Fath. He recited it in a vibrating and pleasant voice. Then Mu'awiya recited as `Abdullah bin Mughaffal had done and said, "Were I not afraid that the people would crowd around me, I would surely recite in a vibrating pleasant voice as Ibn Mughaffal did, imitating the Prophet." I asked Muawiya, "How did he recite in that tone?" He said thrice, "A, A , A." .  What is meant is that we give a good voice to the Qur'an, to make it good and beautiful and interesting and so on, without turning it into a song. This should be helpful in understanding the verses and being influenced by them, rather than focusing the listener's attention on the melody and vocal performance to the point of neglecting the meanings. Also, the reader must adhere to the rules of tajweed and correct recitation. Imam al-Qurtubi said, warning from tarji'  that leads to neglecting the rulings of recitation: "Besides, while reciting the Quran, there is tatrib in random lengthening and shortening, tarji' in making the voice wave, adding hamza where there is no hamza and lengthening a vowel where there is no lengthening. Thus, one "alif" becomes a few "alifs" and one "waw" becomes a few "waws". This causes addition to the Quran, which is haram".(Tafseer al Qurtubi I/16.)

All Praise belongs to Allah, the Lord of all the Worlds and may His peace and blessings be upon our Prophet Muhammad and all his Family and Companions. Dear Questioner, We ask Allah to bless you and to protect you.  Your question is unclear, as you are asking us to advise you what to do without actually specifying what exactly you are aksing advice or enquiring about. Please note, as we are a Fatwa body we answer fiqh questions, and so you need to be specific, by asking about something and then saying you want to know what the ruling is. Currently what you have sent is not a fiqh question. So please resend your question with your specific fiqh query if there is one as we do not provide general advice when what is asked is unclear. And Allah knows best.

All Praise belongs to Allah, the Lord of all the Worlds and may His peace and blessings be upon our Prophet Muhammad and all his Family and Companions. Dear Brother, May Allah bless you. In order for zakat to be due on your cash wealth, two conditions must be met:  1 - That the cash reaches the nisaab (minimum threshold) 2 - That one lunar year has passed since it reaches the nisaab.  If the money is less than the nisab, then no zakat is due on it. If it reaches the nisab, and one lunar year has passed since the time it reached the nisab, then zakat becomes due at that point. The nisab is the equivalent of 85 grams of gold or 595 grams of silver. The rate that must be paid for zakat is 1/40th of your cash (2.5%).  If you have other non-financial assets or debt they will need to be calculated as well. And Allah knows best.

Certainly, Abdullah bin Abd al-Muttalib is the actual father of the Prophet ﷺ and this was well known to Quraysh. The evidence is from Sahih Al-Bukhari: - When Suhail bin Amr came to write the treaty of peace in Al-Hudaybiyah, he said, "Write a book between us and you" . So, the Prophet (ﷺ) called the clerk and said to him, "Write: By the Name of Allah, the most Beneficent, the most Merciful." Suhail objected and said, "As for 'Beneficent,' by Allah, I do not know what it means. So write: By Your Name O Allah", The Prophet (ﷺ) said, "Write: By Your Name O Allah". Then He dictated, "This is the peace treaty which Muhammad, Allah's Messenger has concluded." Suhail objected and said, "By Allah, if we knew that you are Allah's Messenger we would not prevent you from visiting the Ka`ba, and would not fight you. So, write: "Muhammad bin `Abdullah." The Prophet (ﷺ) said, "By Allah! I am Apostle of Allah even if you people do not believe me. Write: Muhammad bin `Abdullah". This proves that the lineage of the Prophet was well known, and that He was the son of Abdullah, and Quraysh had no doubt about that. - In the dialogue that took place between Hercules and Abu Sufyan, the first question Hercules asked about the lineage of the Prophet, and Abu Sufyan's answer was "He is of noble lineage", and Abu Sufyan was not a Muslim at the time, and if there had been any doubt about the Prophet's lineage, Abu Sufyan would not have wasted the opportunity to question the truth of the Prophet's lineage, but he did not do so for fear of being accused of lying.