Can you please describe the limitations of dress to be worn by men and women while offering salah?

Can a man offer salah with vest on top?


Praises are to Allah, and peace be upon prophet Muhammed.

May Allah reward you for asking the question, and I pray that
Allah give you much goodness.

Propeht Muhammed, may Allah’s peace and blessings be upon him said, “Pray as you see me praying”, and we pray the way that prophet Muhammed, may Allah’s peace and blessings be upon him taught us. The way that prophet Muhammed, may Allah’s peace and blessings be upon him, is explained to us by our noble ulema. When we follow the ulema, we follow prophet Muhammed, may Allah’s peace and blessings be upon him.

The parts that need to be covered is called “Awra”. The Awra required during salat is normally the same as that outside of salat. For men it is between the navel and knees. Some ulema allow less to be covered, i.e. covering the private parts front and back. Some ulema also say that the shoulders should be covered. For women the aura is everything except the hands and face, and there is a difference of opinion on the feet.

For the Awra, it is the minimal amount that has to be covered, and one cannot wear less than that. One can wear more, Allah willing, as long as the additional clothing is not haram.

There are texts available on this subject, as well as the other subjects of fiqh, and I would encourage you to learn more about them from our noble ulema, as well as the different views that they have. May Allah reward you and increase you much in the beneficial knowledge.

And Allah knows.


I am sorry to say muslim ummah is wasting their time in very pitty issues and they are thinking that they are offering prayers,doing all good things to make Allah happy …


    The comments that you make are from your hawa (whim), and not following what  the scholars of the religion have taught us, coming to us from Allah’s final messenger. This hawa is actually from the shaitaan that wants to lead people to the hellfire. It is incumbant on you to listen to the scholars of the religion, who will teach you what is correct, and not follow the hawa.

    This requires one to humble himself, and intake the knowledge that is being propogated.  This way one will be quick to learn , and not learn the hard and tedious way. You should think to yourself, how can you make yourself learn the knowledge better, and not have a slowness. It requires humbleness, and having a mind that is accepting and taking in the knowledge.    It requires one to say, “I do not know about this, I will learn”, and then listen and try to understand to what the shaikh says. Not to have what is called a “thick head” where nothing penetrates. 

      That being said, it is for you to learn. It is not for me to force the knowledge to you. It is for me to relay to you what I learnt from my shuyukh going back to prophet Muhammed, may Allah’s peace and blessing be upon him, who have devoted their whole lives studying and researching the knowledge.

       In response to your comment,  Allah is pleased with people that obey Him, and will repay them with goodness in this world and the hereafter.  This entails people to learn what they should do to obey Him, by devoting themselves and learning from the ulema , who know, and not have obstacles in learning. It also requires not mixing the  knowledge of “worldly” affairs, with the real beneficial knowledge given to us by our ulema, for verily the “wordly” knowledge is devoid and ignorant of the afterlife. It requires one to lower and humble himself, and accept and learn the beneficial knowledge from our noble ulema.

     Again, the main answer is for you to think how you can learn and intake the knowledge better, and expel the “hawa” which is really ignorance and conjecture.   Also devote yourself to the knowledge and people of knowledge, and learn.

      And Allah knows.

Shaikh Sajid


 I have a question pertaining to the dead. The question is, can the dead hear and see the visitors of the grave? I know the questions
 answer is debatable, but could u give me evidence or support to the differing sides of the matter.


Salam alaikum wrb dear brother. I pray that Allah benefit you much with the beneficial knowledge, and give you much goodness always.

When one looks at an individual, the reality of the individual is the deeds that he or she has accumulated; this is the weight that will be on the scale on the day of judgement, and the person will be rewarded for those actions. Death is form of sleep, and whatsoever one does in one’s sleep is not counted. Regardless of what one does in the grave, it has no affect on the weight of deeds. Whether a person hears or not in the grave, will have no affect on his account.   

    What will have affect, however, are the deeds that person has sent forth for himself. Rasul Allah, may Allah’s peace and blessings be upon him, said three things continue: A waqf (endowment), beneficial knowledge that continues to propogate, and a righteous son that prays on his behalf.       

     For the events that occur after death, we go by the sound texts, that have been verified as authentic by our noble  ulema. There are vast fields of research and study on this subject of authentication found in Islamic universities. One of the subject matters on this science of authentication, when the scholar looks at a particular text, is to see if it contradicts another authentic text that is authentic. If this is the case, the text would be considered “shaath”, and not acceptable. We should go by these scholars who have researched this issue in great detail and that will make the right determination, and avoid our personal judgements.

     In circumstances where there are differing texts, some people of knowledge go by the one that is the strongest in narration, maybe by considering the narration that has the soundest chain, or one that was more widespread. If a hadith was narrated by the seven (i.e. the seven known books of hadith, bukhari, muslim,…) it would be considered more authentic if found just in one book. Nevertheless, one should always be respectful of the views and opinion of other ulema, and avoid disputation.

     There are many books on the subject of the grave; one that is on this subject is “Bidaya wa Nihaya”, by Hafidh ibn Katheer.  

     May Allah reward you for asking , and I pray that Allah give you much goodness, and may peace and blessings be upon prophet Muahmmed. And Allah knows.    

Shaikh Sajid


 Can my muslim boyfriend take me as a second wife even though I am nonmuslim. I have pronounced Shahada and I am studying Islam.


According to the Islamic law, marriage is a contract that makes it legal for a man to have sexual relations with a woman. The marriage should be intended to be permanent, and the man has to support his wife and family financially providing for all her food and living expenses, and treating her with kindness. It is not allowed for anyone to have sexual relations except through a valid marriage.  It is not allowed for anyone to have sexual relations with anyone else besides their valid spouse.

       The Islamic law aims to keep a long term attachment between a man and woman, including financially, not meaningless and worthless relations. It is incumbant on all human beings to learn and  follow the commandments of Allah (God), not their feelings.  These are the commandments of Allah, and it is not allowed to say anything  bad about them, or make mockery of them.  It is not allowed to “sell” Allah’s commandments for a lowly wordly gain.   

      The regulations of marriage, conveyed to us by our noble scholars of the past, are explained in detail on this site. There are many beneficial audio lectures under the section “Fiqh of Marriage”.  I would encourage you to listen to them, and continue to learn about Islam, regardless of how it turns out with your muslim friend.   

      To answer your question, according to most of the Islamic scholars of the past, if you are a Christian or Jewish,  it would be allowed for him marry you, and take you as a second permanent wife, and he would have to provide for and treat you equally with his first wife.  Be sure to listen to the lectures.

And Allah knows.

Shaikh Sajid


What animals are allowed for aqeeqah?


Praises are to Allah, and peace and blessings be upon Allah’s honorable messenger.

The view of the majority of ulema is that aqeeqah is an emphasized sunnah. The animals that are allowed for aqeeqah are the same for udhiyah (animal slaughtered on eid udha 10th of Dhul Hijja): camels, cows (and bulls), goat, and sheep. There are no animals allowed besides these.   The animal should be slaughtered wholely for the aqeeqah. Some scholars say that  the animal cannot be portioned, like a seventh of a cow or camel for udhiyah.

     What is recommended is two sound and healthy rams for a boy, and one sound and healthy ram for a girl. Some narrations mention just one ram for a boy. It should be slaughtered on the 7th day after birth. If not then the 14th day is recommended, then 21st,  then anytime after. It is recommended that the animal be cooked, some of the ulema mention roasting it whole.  It can be given  in charity, to friends and family, or eaten by oneself. Don’t forget to give some of the meat to your shaikh.

And Allah knows.

Shaikh Sajid


What is the ruling of performing Umrah on behalf of another person?


Praises are to Allah, and may peace and blessings be upon prophet Muhammed.

The ulema have rebuked performing repetitive umrahs on one visit, and have considered this act an innovation (bidah). 

In the case of fulfilling the obligatory hajj on behalf of someone that is deceased, or not physically able to perform it, it is allowed, provided the person has already done the obligatory hajj for himself first. The obligatory Hajj is looked at as a debt to Allah. Many of the ulema consider both hajj and umrah obligatory on an individual, and this obligatory umrah would fall under the same ruling. In the case of an optional hajj or umrah the ulema have differed. For optional deeds, the ulema have categorized them into two categories, maaliya (dealing with money), and amaliya (physical actions). In the case of maaliya, like donating money for the behalf of another individual, the ulema have said it is allowed.   For amaliya, like praying, fasting, etc.  many of the ulema have said it is not allowed and does not transfer to another individual.

The best thing that one can do for the deceased, is to make much duas (supplications) for them. Also to propogate the beneficial knowledge on their behalf. These  things are mentioned in the hadith of rasul Allah, may Allah’s peace and blessings be upon him, as deeds that continue to accrue for the deceased after passing away.    

And Allah knows.

Shaikh Sajid


I was wondering if one muslimah saw a handsome guy walk by and felt a quick butterfly in stomach-choking feeling and possibly some fluid come out. Does this require ghusl? Or is this like madhy? If not, then I think some people would have to make ghusl every five minutes. ps i do try to avert my gaze, or change the channel, but tv also has unavoidable quick suggestive scenes in them.


Honorable sister,

        Praises are to Allah. In the time of prophet Muhammed, may Allah’s peace and blessings be upon him, a woman came to prophet Muhammed,  may Allah’s peace and blessings be upon him, and asked him if she had a wet dream, does she have to do a full ghusl (complete washing). He,  may Allah’s peace and blessings be upon him, replied: Yes if she notices a discharge.  

      For men and women, there are different things that emit from the two pathways. Generally speaking, they require cleaning off the fluid, and renewing wudhu. Except in the case of manee “manee”, i.e. fluid that gives form to a new life. In the case of manee, it would require a full ghusl.

    Madhi, which is translated as preseminal fluid, or preejaculate, is considered impure by most of the ulema, and requires washing it from the body, and neccesitates a new wudhu. However the view of the Hanafi school considers it for women to be like sweat, and does not require making a new wudhu.

    It should be known that looking at someone that is not one’s husband in a sexual manner, whether physically, through magazines, films, television, or describing events through an erotic way is haram. Allah says in the Quran in Surah Nur:

وَقُل لِّلۡمُؤۡمِنَـٰتِ يَغۡضُضۡنَ مِنۡ أَبۡصَـٰرِهِنَّ وَيَحۡفَظۡنَ فُرُوجَهُنّ}

“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) “

Zina is haram and anything that leads on the path of zina is also haram. One should turn away one’s glances, and seek a halal (allowed) way to fulfill one’s desires through marriage. One should avoid flirting, and minimize talking to only things of neccesity.  

You see, prophet Muhammed, May Allah’s peace and blessings be upon him, discouraged women from going to the masajid because of temptations. What then about other situations?

And Allah knows.

Shaikh Sajid.


How do we advise someone who doesn’t see eating non-zabeeha meat as haraam ?

The argument is that since chicken or goat is not filthy, we can consume it whether it was slaughtered or stunned/electrocuted.

Also, is there scientific evidence that slaughtered meat is more healthy & pure for consumption than meat processed through other means ?

Kindly advise. JazakAllahu Khayran


All praise be to Allah.

You have raised a number of different issues in your question. Let me see if I can address them one at a time.

1.) Eating meat that has not been slaughtered in the prescribed Shari’ manner is forbidden. This is because the general ruling for animal meat is that it is haram unless it has been slaughtered in the prescribed manner.

2.) As for the wisdom for this prohibition, it is well known that blood is the carrier of many diseases and illnesses, and that it has no nutritional value. Those of sound fitrah realise that the consummtion of blood is abominable.

3.) As for an animal being stunned at the time of slaughter, there can arise one of two cases:

One, that the animal dies before being slaughtered. In this case, it is considered dead meat and cannot be eaten.

Two, the animal is slaughtered properly according to Shariah (either by hand or by machine) after being stunned. In this case the animal meat is halal to eat. According to the scholars, if the operator of a machine that slaughters chickens says the name of Allah when starting the machine, this method of slaughter is acceptable.

Finally, it is essential that all people refer to the ulema when seeking to speak about matters in the religion. It is not appropriate to excercise our opinions in religious matters, rather all affairs must be referred back to Allah and His Messenger, may Allah’s blessings and peace be upon him.

And Allah knows best.


Asak,My Question is,is there any difference in the way of praying salaah between a male and a female.If yes, please state the differences.


All praise is due to Allah.

In general, the Ulema state that both men and women were addressed by the Messenger of Allah, may Allah’s blessings and peace be upon him, when he stood up on the minbar and performed Salat, and then came down to perform the Sajdahs, and when he finished, he said: “Pray (all of you) the way you all have (just) seen me praying.”

However, some ulema indicate that it may be more concealing for a woman to press her body close together in sajdah, and this may especially be the case if she can be seen praying by men.

Abu Dawud narrates that the Prophet may Allah’s blessings and peace be upon him passed by two women praying, and said, “If you two perform Sajdah press your bodies close to the ground, for a woman is not like a man in that.”

عن يزيد بن أبي حبيب ، أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال : ( إذا سجدتما فضمَّا بعض اللحم إلى الأرض ؛ فإن المرأة ليست في ذلك كالرجل ) .

رواه أبو داود في ” المراسيل ” ( ص 118 ) ، والبيهقي ( 2 / 223 )

Since this hadith is weak, it cannot be said that this action is part of one’s prayer. However, when praying in view of others, a woman should be careful to guard her modesty as much as possible.

Allah knows best.

Question: What is the ruling with regards to a girl removing her hijab in the final decision making stages of her marriage proposal. i.e. before the male says yes to marriage. Can the female briefly removes her scarf?

Also, is there any authentic hadeeth that allows this practice ?


All praise belongs to Allah.

It is permissable, and in fact a command of the Messenger, may Allah’s blessings and peace be upon him, for one to look at the woman one is proposing to. This is in order to achieve the religious benefit of compatibility between spouses and lasting marriages.

When one may look is whenever one is serious about the proposal. This looking should take place in the presence of the woman’s mahram. How much one may look it is subject to a difference of opinon amongst the Ulema.

The Jumhoor, or majority of the Ulema, state that one may only look at the hands and face of a potential wife, since from the face one may determine beauty, and from the hands, one may determine size and body type.

The Hanbali school states that one may look at what normally appears of a woman in her home, including the hair, neck, forearms, and calves. The evidence they use is the generality of the Prophet’s, may Allah’s blessings and peace be upon him, command to Jaber to look at a woman he wished to marry, in order to see what would attract him to her. They also reference the action of Amir al-Mumineen Umar, who asked to see the calf of a woman whom he was proposing to.

It is important to remember that any looking should:

1.) Take place in the presence of a Mahram.

2.) Be in the case of serious interest in marriage.

Many scholars today prefer the opinion of the Jumhoor, which is that one may see the face and hands only, in order to ward off fitnah and prevent temptation.

Please also see the lecture:

Seeing One’s Spouse Before Marriage

And Allah knows best.

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