Ref. No. 2187/44-2294

بسم اللہ الرحمن الرحیم:۔ فرض و نفل ہر نماز میں دونوں سجدوں کے درمیان جلسہ میں مذکورہ دعا پڑھی جاسکتی ہے۔ البتہ امام کو تخفیف کا حکم ہے کہ  مقتدیوں کا خیال کرے اور انکو مشقت میں نہ ڈالے ۔ لہذا اگر اس دعا کے پڑھےنے سے مقتدیوں پر  مشقت اورزحمت  نہ ہو تو امام بھی  اس دعا کو پڑھ سکتاہے اور مقتدی بھی۔

   فتاوی  شامی میں ہے:

"قال أبو يوسف: سألت الإمام: أيقول الرجل إذا رفع رأسه من الركوع والسجود: اللهم اغفر لي؟ قال: يقول ربنا لك الحمد وسكت، ولقد أحسن في الجواب؛ إذ لم ينه عن الاستغفار، نهر وغيره.

أقول: بل فيه إشارة إلى أنه غير مكروه؛ إذ لو كان مكروهاً لنهى عنه، كما ينهى عن القراءة في الركوع والسجود، وعدم كونه مسنوناً لا ينافي الجواز كالتسمية بين الفاتحة والسورة، بل ينبغي أن يندب الدعاء بالمغفرة بين السجدتين خروجاً من خلاف الإمام أحمد لإبطاله الصلاة بتركه عامداً، ولم أر من صرح بذلك عندنا، لكن صرحوا باستحباب مراعاة الخلاف، والله أعلم". (1 / 505، با ب صفۃ الصلاۃ، ط:  سعید)

واللہ اعلم بالصواب

دارالافتاء

دارالعلوم وقف دیوبند

 

Ref. No. 1723/43-1410

In the name of Allah the most Grcious the most Merciful

The answer to your question is as follows:

One should not recite the same Surah in both rak'ats in Fard namaz (obligatory prayers). The jurists have considered it disliked (Makrooh Tanzihi). However, there is no problem if this happens by mistake. In any case, there is no need to do sajdae sahw or to repeat the prayer. However, in Nawafil (optional prayers) it is permissible to recite the same surahs in both rak'ahs.

لا بأس أن يقرأ سورةً ويعيدها في الثانية. (قوله: لا بأس أن يقرأ سورةً إلخ ) أفاد أنه يكره تنزيها، وعليه يحمل جزم القنية بالكراهة، ويحمل فعله عليه الصلاة والسلام لذلك على بيان الجواز، هذا إذا لم يضطر، فإن اضطر بأن قرأ في الأولى: {قل أعوذ برب الناس} الناس أعادها في الثانية إن لم يختم، نهر (الدر المختار مع شرحه ردالمحتار (الشامي) (1 / 546)

And Allah knows best

Darul Ifta

Darul Uloom Waqf Deoband

Ref. No. 40/1123 In the name of Allah the most Gracious the most Merciful The answer to your question is as follows: Bothe the Khutbas of Juma should be delivered in Arabic. it is sunnah. Delivering Khutba in other than Arabic language is against sunnah and makrooh. From the time of Sahaba it has been always in Arabic. If the Imam wants to inform people about Islam and its do’s and don’t’s, he should deliver speech in regional language, then give a short break to offer 4 rakat sunnah, after that the 2 khutbas of Juma he should deliver in Arabic only. Darul Ifta Darul Uloom Waqf Deoband

Ref. No. 1245

In the name of Allah the most Gracious the most Merciful

The answer to your question is as it follows:

In the above mentioned case the Namaz was valid.

And Allah knows best

 Darul Ifta

Darul Uloom Waqf Deoband

 

Ref. No. 39/1079

In the name of Allah the most gracious the most merciful

The answer to your question is as follows:

The deodorant (perfume) which contains alcohol made of grapes and dates is not permissible to use it. But if the perfume contains alcohol which is made of vegetables, then it is permissible to use and perform namaz. Nevertheless, it is better to refrain or use alcohol free perfumes.
And Allah knows best

Darul Ifta
Darul Uloom Waqf Deoband

Ref. No. 37/1188 In the name of Allah the most Gracious the most Merciful The answer to your question is as follows: Offering two Rakat Nafl after witr is also proven in a Hadith. The prophet’s saying “Make the last of your prayer at night Witr” means one should pray witr after tahajjud. Hence, if a person prays Witr then he wants to offer a Nafl prayer etc. at night that is permissible too. And Allah knows best Darul Ifta Darul Uloom Waqf Deoband

Ref. No. 1348/42-750

In the name of Allah the most Gracious the most Merciful

The answer to your question is as follows:

Prayer is an act of worship. For men, it is better to pray in congregation in Masjid; and for women, it is better to pray at home, preferably in a corner of the house as it is more rewarding. Prayer, the most important act of worship, is for earning reward and pleasure of Allah Alone. Since a woman gets more rewards if she prays at home, she should not go to Masjid.

However, (1) if a portion of masjid is reserved for women to pray, (2) and they are out of the house, (3) and go there and offer prayers, then it is allowed. And at some places—for example, in the masjid of markets and highways etc.—there should be separate arrangement for ladies so that they, too, can offer prayers there. However, if the congregation starts in the masjid and the ladies join the congregational prayer being in the general area of the masjid, then, too, their prayers will not be invalid.

ولقد نہی عمر  النساء عن الخروج إلی المساجد فشکون إلی عائشہ   فقالت: لو علم النبي صلی اللہ علیہ وسلم ما علم عمر  ما أذن لکن فی الخروج“ (العنایة شرح الہدایة ۱/۳۶۵ ط: دارالفکر بیروت)۔ عن ابن مسعود   عن النبي صلی اللہ علیہ وسلم قال: صلاة المرأة في بیتہا أفضل من صلاتہا فی حجرتہا، وصلاتہا في مخدعہا أفضل من صلاتہا في بیتہا۔ (سنن أبي داوٴد: رقم: ۵۷۰ ط: المکتبة العصریة - بیروت)۔ عن النبي صلى الله عليه و سلم قال : المرأة عورة فإذا خرجت استشرفها الشيطان . رواه الترمذي.

And Allah knows best

 

Darul Ifta

Darul Uloom Waqf Deoband

Ref. No. 40/917

الجواب وباللہ التوفیق 

بسم اللہ الرحمن الرحیم:۔ اگر تقرری کے وقت ایسا ہی طے ہوا تھا تو متولی کو اس کا اختیا ر ہے، البتہ متولی کو نرمی اختیار کرنی چاہئے اور مسجد و مصلیان کے فائدے کو سامنے رکھ کر کوئی فیصلہ لینا چاہئے، محض کسی دنیاوی غرض  کی وجہ سے ایسا کرنا درست نہیں ہے۔

واللہ اعلم بالصواب

 

دارالافتاء

دارالعلوم وقف دیوبند

Ref. No. 2346/44-3525

In the name of Allah the most Gracious the most Merciful

The answer to your question is as follows:

If blood flows out of the body, then the ablution is broken. This is the principle of the Hanafis. According to Imam Shafi'i, the ablution does not break due to the discharge of blood. Both are proven by the traditions. The Hanafis have preferred the breaking of ablution because Blood is impure, and just like the discharge of impurity from the sabyilain breaks the ablution, it is also in the hadiths that the discharge of blood breaks the ablution. A Hadith says: There is no ablution in one or two drops of blood unless it is flowing blood (Sunan Dar-al Qutni 1/287) and There is another Hadith: Wudu is obligatory from all dripping blood. Musannaf Ibne Abi Shaibah 1/127) and there is a hadith that says:  Wudu is from every liquid blood (Marifat us Sunan wal Asar 1/427)

In the same way, in many traditions, it has been prescribed to perform ablution on the flowing of the liquid blood. As far as the quoted tradition is concerned, it is the practice of the companion.  There is a conflict between the words of the Holy Prophet (saws) and the actions of the said companion. And the Muhaddiseen says that in such a situation the saying of the Prophet (saws) would be preferred.

It is totally rubbish to abuse theologians. If someone abuses a theologian on the basis of his knowledge, there is fear of his disbelief, so one must abstain from abuse.

If a theologian has made religion a means of sustenance, then the theologian himself is responsible for his actions. However, one should refrain from abusing a theologian.

And Allah knows best

Darul Ifta

Darul Uloom Waqf Deoband

 

Ref. No. 41/852

In the name of Allah the most Gracious the most Merciful

The answer to your question is as follows:

نقل فی الاختیار عن عائشۃ رضی اللہ عنہا انہ علیہ السلام  کان یصلی قبل العشاء اربعا ثم یصلی بعدھا اربعا ثم یضطجع۔ ونقلہ عنہ ایضا فی امداد الفتاح ثم قال : وذکر  فی المحیط ان تطوع قبل العصر باربع و قبل العشاء باربع فحسن، لان النبی ﷺ لم یواظب علیھا۔ (البحر الرائق 2/88 زکریا بکڈپو دیوبند)۔

It shows that the prophet of Allah (saws) performed four rakats before Isha, though he didn’t performed it on a regular basis. Thus the Islamic scholars regard it as  Mustahab and sunnate Ghair muakkadah (optional prayer).

 

And Allah knows best

 

 

Darul Ifta

Darul Uloom Waqf Deoband