Question:

I heard on a tape that whoever insults the Prophet (peace and blessings of Allaah be upon him) should be executed even if he shows that he has repented. Should he be killed as a hadd punishment or because of kufr? If his repentance is sincere, will Allaah forgive him or will he go to Hell and his repentance will be of no avail?

                  Answer:

Praise be to Allaah.  

The answer to this question may be given by addressing the two following issues: 

1 – The ruling on one who insults the Prophet (peace and blessings of Allaah be upon him) 

The scholars are unanimously agreed that a Muslim who insults the Prophet (peace and blessings of Allaah be upon him) becomes a kaafir and an apostate who is to be executed. This consensus was narrated by more than one of the scholars, such as Imaam Ishaaq ibn Raahawayh, Ibn al-Mundhir, al-Qaadi ‘Iyaad, al-Khattaabi and others. Al-Saarim al-Maslool, 2/13-16 

This ruling is indicated by the Qur’aan and Sunnah. 

In the Qur’aan it says (interpretation of the meaning): 

“The hypocrites fear lest a Soorah (chapter of the Qur’aan) should be revealed about them, showing them what is in their hearts. Say: ‘(Go ahead and) mock! But certainly Allaah will bring to light all that you fear.’

If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:64-66] 

This verse clearly states that mocking Allaah, His verses and His Messenger constitutes kufr, so that applies even more so to insulting. The verse also indicates that whoever belittles the Messenger of Allaah (peace and blessings of Allaah be upon him) is also a kaafir, whether he was serious or joking. 

With regard to the Sunnah, Abu Dawood (4362) narrated from ‘Ali that a Jewish woman  used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him, so a man strangled her until she died, and the Prophet (peace and blessings of Allaah be upon him) ruled that no blood money was due in this case. 

Shaykh al-Islam Ibn Taymiyah said in al-Saarim al-Maslool (1/162): This hadeeth is jayyid, and there is a corroborating report in the hadeeth of Ibn ‘Abbaas which we will quote below. 

This hadeeth clearly indicates that it was permissible to kill that woman because she used to insult the Prophet (peace and blessings of Allaah be upon him). 

Abu Dawood (4361) narrated from Ibn ‘Abbaas that a blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allaah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allaah (peace and blessings of Allaah be upon him). He called the people together and said, “I adjure by Allah the man who has done this action and I adjure him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allaah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet (peace and blessings of Allaah be upon him) said: “Bear witness, there is no blood money due for her.”

(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3655) 

It seems that this woman was a kaafir, not a Muslim, for a Muslim could never do such an evil action. If she was a Muslim she would have become an apostate by this action, in which case it would not have been permissible for her master to keep her; in that case it would not have been good enough if he were to keep her and simply rebuke her.  

Al-Nasaa’i narrated (4071) that Abu Barzah al-Aslami said: A man spoke harshly to Abu Bakr al-Siddeeq and I said, ‘Shall I kill him?’ He rebuked me and said, ‘That is not for anyone after the Messenger of Allaah (peace and blessings of Allaah be upon him) .’” (Saheeh al-Nasaa’i, 3795) 

It may be noted from this that the Prophet (peace and blessings of Allaah be upon him) had the right to kill whoever insulted him and spoke harshly to him, and that included both Muslims and kaafirs. 

The second issue is: if a person who insulted the Prophet (peace and blessings of Allaah be upon him) repents, should his repentance be accepted or not? 

The scholars are agreed that if such a person repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him. 

But they differed as to whether his repentance should be accepted in this world and whether that means he is no longer subject to the sentence of execution. 

Maalik and Ahmad were of the view that it should not be accepted, and that he should be killed even if he has repented. 

They quoted as evidence the Sunnah and proper understanding of the ahaadeeth: 

In the Sunnah, Abu Dawood (2683) narrated that Sa’d ibn Abi Waqqaas said: “On the Day of the Conquest of Makkah, the Messenger of Allaah (peace and blessings of Allaah be upon him) granted safety to the people except for four men and two women, and he named them, and Ibn Abi Sarh… As for Ibn Abi Sarh, he hid with ‘Uthmaan ibn ‘Affaan, and when the Messenger of Allaah (peace and blessings of Allaah be upon him) called the people to give their allegiance to him, he brought him to stand before the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “O Prophet of Allaah, accept the allegiance of ‘Abd-Allaah.” He raised his head and looked at him three times, refusing him, then he accepted his allegiance after the third time. Then he turned to his companions and said: “Was there not among you any smart man who could have got up and killed this person when he saw me refusing to give him my hand and accept his allegiance?” They said, “We do not know what is in your heart, O Messenger of Allaah. Why did you not gesture to us with your eyes?” He said, “It is not befitting for a Prophet to betray a person with a gesture of his eyes.”

(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2334) 

This clearly indicates that in a case such as this apostate who had insulted the Prophet (S), it is not obligatory to accept his repentance, rather it is permissible to kill him even if he comes repentant. 

‘Abd-Allaah ibn Sa’d was one of those who used to write down the Revelation, then he apostatized and claimed that he used to add whatever he wanted to the Revelation. This was a lie and a fabrication against the Prophet (peace and blessings of Allaah be upon him), and it was a kind of insult. Then he became Muslim again and was a good Muslim, may Allaah be pleased with him. Al-Saarim 115. 

With regard to proper understanding of the ahaadeeth: 

They said that insulting the Prophet (peace and blessings of Allaah be upon him) has to do with two rights, the right of Allaah and the right of a human being. With regard to the right of Allaah, this is obvious, because it is casting aspersions upon His Message, His Book and His Religion. As for the right of a human being, this is also obvious, because it is like trying to slander the Prophet (peace and blessings of Allaah be upon him) by this insult. In a case which involves both the rights of Allaah and the rights of a human being, the rights of the human beings are not dropped when the person repents, as in the case of the punishment for banditry, because if the bandit has killed someone, that means that he must be executed and crucified. But if he repents before he is caught, then the right of Allaah over him, that he should be executed and crucified, no longer applies, but the rights of other humans with regard to qisaas (retaliatory punishment) still stand. The same applies in this case. If the one who insulted the Prophet (peace and blessings of Allaah be upon him) repents, then the rights of Allaah no longer apply, but there remains the right of the Messenger of Allaah (peace and blessings of Allaah be upon him), which still stand despite his repentance. 

If it is said, “Can we not forgive him, because during his lifetime the Prophet (peace and blessings of Allaah be upon him) forgave many of those who had insulted him and he did not execute them?” The answer is: 

The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out. 

Al-Saarim al-Maslool, 2/438 

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kaafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) wrote a valuable book on this matter, entitled al-Saarim al-Maslool ‘ala Shaatim al-Rasool  which every believer should read, especially in these times when a lot of hypocrites and heretics dare to insult the Messenger (peace and blessings of Allaah be upon him) because they see that the Muslims are careless and feel little protective jealousy towards their religion and their Prophet, and they do not implement the shar’i punishment which would deter these people and their ilk from committing this act of blatant kufr. 

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and all his family and companions.

Islam QA

Is smoking cigarettes Haraam?

Praise be to Allah and peace and blessings be on His Prophet SAWS.

Smoking is one of the things which have caused a lot of problems and harm these days and it has spread like wild fire. Before we discuss this topic in detail, we should know that Allaah the Almighty has divided things in the world into two types, good or permissible (al-tayyibaat, al-halaal) and evil or prohibited (al-khabaa'ith, al-haraam), and there is no third type. Allah says (interpretation of the meaning) in surat al-A'raaf (7:157):

"And He makes good things halaal for them and bad things haraam."

Considering this fact, smoking can either be permissible and good or prohibited and evil.

Thus, we present some of its characteristics and let the person asking the question see himself in which type lies smoking.

There is no disagreement among the physicians and sane people that smoking is harmful for health. It is one of the major causes of lung cancer and other diseases. It is also one of the major causes of death. Since, it is known that the Islamic law prohibits everything that is harmful for a human being. Allah said (interpretation of meaning):

"Do not kill yourself. Allah is Merciful unto you." (Surat al-Nisaa' 4:29)

In addition, His Prophet SAWS (peace be upon him) said:

"There is no harm or causing of harm (in Islaam)." (Arabic "laa darar wa laa diraar")

He SAWS (peace be upon him) also 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."

Smoking also goes against the saying of the Prophet SAWS:

"Your body has a right on you."

There is no disagreement among the physicians and sane people that smoking is harmful for the health of others who inhale the polluted breath of the smoker. Medical research has proven the harmful effects of smoking mothers on their children. The offensive smell caused by smoking is a source of pain to the worshippers of Allah among humans and angels. The angels are offended and suffer from the same things that the human beings suffer from. Allah said (interpretation of the meaning):

"Those who cause harm to believing men and women without any reason do a great sin." (Surat al-Ahzaab, 33:58)

The money that is spent on cigarettes is used on buying a harmful thing and is therefore an extravagance. Allah said (interpretation of the meaning):

"… and do not be extravagant wasters. Those who are extravagant are kinsmen of Satan." (Surat al-Israa' 17:26-27)

Extravagance (in Islam) means spending on something haraam.

Spending money on cigarettes is a waste of resources as well. The Prophet SAWS (peace be upon him) said:

"A person will not be able to move on the Day of Judgment until he is asked about ..... what he owned as to how he spent it."

Considering all that has been presented, it can be clearly seen that smoking is an evil among many others. It is not permissible to indulge in it, or buy and sell it, or even to offer it to others. It is incumbent on a person who is addicted to it that he must make all efforts and get whatever necessary treatment to stop it. If the unbelievers have understood the harm caused by smoking and made laws regarding it, the Muslims should be even more eager to stop it and treat those who are addicted to it.

We ask Allah the Almighty to cure everyone indulging in this evil and help him in giving it up. Allah is the Best Guide to the Right Path.

Sheikh Muhammad Salih Al-Munajjid

 

Question:

[Q]: What is the ruling of one who died and did not pray [during his lifetime], though his parents are Muslim? And, how should he be treated with respect to the washing [of his body], shrouding, and prayer over him, burial, supplication, and asking for mercy upon him?

Answer:

Any responsible adult, who dies [knowing the Islamic ruling concerning prayer] and did not pray, is a disbeliever. He is not washed or prayed over, nor is he buried in the Muslim cemetery. His [Muslim] relatives do not inherit from him. Rather, his wealth is for the Muslim's state treasury, according to the strongest opinion amongst the scholars. [This is] based on the authentic hadeeth [in which the] Prophet [salallahu alaiyhi wasallam] stated: Between a man and shirk [associating partners with Allah] and kufr [disbelief] there stands his abandonment of the prayer. This was reported by Imaam Muslim in his Saheeh. The Prophet [salallahu 'alaiyhi wasallam] also stated: The vow [religious commitment] that is between us and them [the hypocrites] is the prayer. He that abandons it has committed disbelief. This was reported by Ahmad and the compilers of the sunan with an authentic chain from the hadeeth of Buraydaah radiallaahu 'anhu.

And, 'Abdullah ibn Shaqeeq al-'Uqayli, the noble follower, may Allah's mercy be upon him, stated: The companions of the Prophet [salallahu 'alaiyhi wasallaam] did not consider abandonment on anything as disbelief, except [the abandonment of] the prayer. And, the ahadeeth and reports with this connotation are many.

This is regarding the one who abandoned [prayer] due to laziness and who did not denies it as being obligatory. And, for the one who doesn't accept it as being compulsory, then he is a disbeliever, who apostated from Islam, according to all of the people of knowledge.

We beseech Allah to set aright the affairs of the Muslims and to [lead them to] pursue the straight path, for He is the All-Hearing Responder.

Shaykh `Abdul-`Azeez Bin Baz Published in the Arabic magazine, issue #187 in the month of Sha'baan, 1413 Hijr

Translated by Fatimah Daragharbi
Majmoo' al-Fataawa of Shaykh Bin Baaz

Question: I have read in another Islamic website that you shouldn't play cards even if you aren't gambling. If this is true, I don't understand why, if you are just playing for the fun of it. If you would please explain.
Jazaka Allah Khairan.

Wasting of time in something which has no benefit in this life nor in the hereafter.

This game of cards is based on the idea of gambling, and it resembles playing with dice, which is clearly prohibited in Islaam, as related in the authentic hadeeth of the Prophet :

"Whoever plays with dice, would (resemble) one who has tainted his hand with the flesh and blood of a pig," narrated by Muslim (2260).

The playing cards include pictures of creations with a soul (the Jack and Queen …).

The rancor, enmity, bitterness, and/or ill-feeling which may occur between the players (shahnaa' wa-baghdaa').

The game promotes cheating, deception, and trickery (ghish wa-tahaayul).

It distracts from the worship of Allaah, and from salaat. Even if one performs salaat on time, and with the congregation in the Masjid, how would he escape the hadeeth of the Prophet :

"Everything other than remembering Allah is (considered) wasteful play except four: a man humoring his wife, a man training his horse, a man walking between targets (learning archery), and man learning swimming," narrated by An-Nasaa'i and authenticated by Al-Albaani (Sahih Al-Jami' 4534).

Sheikh Muhammed Salih Al-Munajjid

What is the ruling on a woman leading men in Jumu’ah and other prayers?

 

Praise be to Allah.

Firstly: 

Allaah has singled out men for some virtues and rulings, and He has singled out women for other virtues and rulings. It is not permissible for any man to wish for that which has been granted to women only, nor is it permissible for any woman to wish for that which has been granted to men. This kind of wishing is tantamount to objecting to the laws and rulings of Allaah. 

Allaah says (interpretation of the meaning): 

“And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty. Surely, Allaah is Ever All‑Knower of everything”

[al-Nisa’ 4:32] 

al-Sa’di (may Allaah have mercy on him) said: 

Allaah forbids the believers to wish for that with which Allaah has favoured others, whether that is in things that are possible or things that are impossible. Women should not wish for the things that have been bestowed uniquely upon men, by which Allaah has favoured them over women, and no poor person or person who has shortcomings should merely wish for the position of one who is rich or perfect, because this is the essence of destructive envy (hasad)… and because that implies displeasure with the decree of Allaah. End quote. 

One of the things for which Allaah has singled out men is that the acts of worship which require physical strength, such as jihad, or require a position of leadership such as leading the prayers, etc., are only for men, and women have nothing to do with them. 

This is indicated by a great deal of evidence, such as the following: 

1 – Allaah says (interpretation of the meaning): 

“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”

[al-Nisa’ 4:34] 

al-Shaafa’i said in al-Umm (1/191): 

If a woman leads men, women and boys in prayer, then the prayer of the women is valid and the prayer of the men and boys is invalid, because Allaah has given men the role of protectors and maintainers of women, and He has not allowed them to be in charge, so it is not permissible for a woman to lead a man in prayer under any circumstances, ever. End quote.

 Al-Sa’di (may Allaah have mercy on him) said: 

Men have been favoured over women in numerous ways, such as the fact that positions of leadership and Prophethood are limited to men only, and many acts of worship, such as jihad and leading the Eid prayers and Jumu’ah prayers, are for men only, and Allaah has favoured them with intellect, wisdom, patience and toughness which women do not share.  End quote. 

2 – Allaah says (interpretation of the meaning): 

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise”

[al-Baqarah 2:228] 

al-Sa’di (may Allaah have mercy on him) said: 

“but men have a degree over them” means higher status and leadership, and more rights over them, as Allaah says, “Men are the protectors and maintainers of women”. The position of Prophet and judge, leading the prayers and leading the state, and all positions of authority, are restricted to men. End quote. 

3 – al-Bukhaari (4425) narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No people will ever succeed who appoint a woman as their leader.” 

This hadeeth indicates that it is not permissible for a woman to hold a position of public authority, and leading the prayers is a position of public authority. 

4 – Abu Dawood (576) and Ahmad (5445) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent your women from attending the mosques, although their houses are better for them.” Classed as saheeh by al-Albaani in Sunan Abi Dawood. 

It says in ‘Awn al-Ma’bood: 

“although their houses are better for them” means: their praying in their houses is better for them than their praying in the mosques, if only they knew, but they do not know that, and they ask for permission to go out to the mosques, because they think that the reward for them in the mosque is greater. The reason why their praying at home is better is that there is no danger of fitnah. That was confirmed after women began to wear adornments. End quote. 

5 – Muslim (440) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best rows for men are those are the front and the worst are those at the back, and the best rows for women are those at the back and the worst are those at the front.” 

Al-Nawawi said: 

The phrase “the rows for men” is to be understood in general terms as meaning that the best of them are those that are at the front, and the worst are those at the back, and that is always the case. As for the rows for women, what is meant in this hadeeth is the rows of women who are praying with men. But if women are praying on their own and not with men, then they are like men and the best rows are those at the front and the worst are those at the back. What is meant by the worst rows for both men and women is that they bring less reward, are lower in status and are further removed from what is required by sharee’ah. And the best rows are the opposite of that. The virtue of the last row for women who are praying with men is that they are farther away from mixing with men or seeing them or becoming attracted to them when seeing their movements or hearing their words and so on. The first rows are condemned for the opposite of that. And Allaah knows best. End quote. 

If a woman is enjoined to pray in her house and keep away from men, and the worst rows for women are the front rows, because they are closer to the men, then how can it be befitting for Islam to allow a woman to pray as an imam, leading men in prayer, when it enjoins her to keep away from men? 

6 – al-Bukhaari (684) and Muslim (421) narrated from Sahl ibn Sa’d al-Saa’idi that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever notices anything amiss during the prayer, let him say tasbeeh, for if he does so it will be noticed; and clapping is only for women.” 

al-Haafiz said: 

It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah. End quote. 

If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voice in the presence of men, then how can it be allowed for a woman to lead them in prayer and deliver a khutbah to them? 

7 – Muslim (658) narrated from Anas ibn Maalik that he prayed behind the Messenger (peace and blessings of Allaah be upon him) and with him was his grandmother and an orphan. He said: The orphan and I stood in a row behind him, and the old woman stood behind us. 

Al-Haafiz said: 

This shows that a woman should not stand in a row with a man. The basic reason is that there is the fear of fitnah because of her. End quote. 

If a woman should stand on her own behind the rows, and not stand in the same row as the men, how can she stand in front of them and lead them in prayer? 

It says in ‘Awn al-Ma’bood: 

This indicates that it is not permissible for a woman to lead men in prayer, because if she is not allowed to stand in the same row as them, it is less likely that she should be allowed to stand in front of them. End quote. 

8 – According to the actions of the Muslims throughout fourteen hundred years, no woman should be allowed to men in prayer. 

Badaa’i’ al-Sanaa’i’, 2/289 

Whoever goes against this is following a path other than that of the believers. Allaah says (interpretation of the meaning): 

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115] 

There follow some comments of the scholars: 

It says in al-Mawsoo’ah al-Fiqhiyyah (6/205): 

In order to lead men in prayers, it is essential that the imam be a male; it is not valid for a woman to lead men in prayers. The fuqaha’ are unanimously agreed on this matter. End quote. 

Ibn Hazm said in Maraatib al-Ijmaa’, p. 27 

They are unanimously agreed that a woman should not lead men in prayer when they know that she is a woman. If they do that then their prayer is invalid, according to scholarly consensus. End quote. 

It says in al-Muhalla (2/167): 

It is not permissible for a woman to lead a man or men in prayer. There is no difference of scholarly opinion on this point. Moreover the text states that a woman invalidates a man’s prayer if she walks in front of him… The ruling of the Prophet (peace and blessings of Allaah be upon him) is that she should definitely stand behind the man in prayer, and the imam must stand in front of the congregation or with one who is praying with him in the same row… From these texts it may be established that it is definitely invalid for a woman to lead a man or men in prayer. End quote. 

Al-Nawawi (4/152) said in al-Majmoo (4/152): 

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…. 

Moreover if a woman leads a man or men in prayer, the men’s prayer is invalid, but her prayer and the prayer of any women who pray behind her is valid in all prayers, except if she leads them in Jumu’ah prayer, in which case there are two views, the most sound of which is that her prayer does not count. The second view is that it does count and it takes the place of Zuhr. This is the view of Shaykh Abu Haamid, but it does not amount to anything. And Allaah knows best. 

In al-Insaaf (2/265) it says: 

“ A woman’s leading a man in prayer is not valid” –  

This is our view in general – meaning the madhhab of Imam Ahmad – it says in al-Mustaw’ib: This is the correct view. End quote. 

The Maaliki view concerning this matter is the strictest of all. They do not allow a woman to lead even other women in prayer, and they regard maleness as an essential condition for leading the prayer in all cases. In al-Fawaakih al-Dawaani it says (1/204): 

Note that there are conditions for leading the prayer to be valid and complete. The conditions of it being valid are thirteen, the first of which is being male; it is not valid for a woman or an effeminate man to lead the prayer. The prayer of the one who prays behind a woman is invalid but not the prayer of the female who led the prayer. End quote. 

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about a man who prayed ‘Asr behind his wife. He replied: 

It is not permissible for a woman to lead a man in prayer and his prayer offered behind her is not valid, because of a great deal of evidence to that effect, and the man mentioned must repeat his prayer.” 

Majmoo’ Fataawa Ibn Baaz, 12/130 

Secondly: 

With regard to the evidence presented by those who refer to the reports which say that the Prophet (peace and blessings of Allaah be upon him) gave Umm Waraqah permission to led her household in prayer (narrated by Abu Dawood, 591), they say that she used to lead the people of her house in prayer, among whom were men and boys. The scholars have given several answers to that: 

1-     The hadeeth is da’eef (weak). 

Al-Haafiz said in al-Talkhees (p. 121): Its isnaad includes ‘Abd al-Rahmaan ibn Khallaad who is unknown. End quote. 

It says in al-Muntaqa Sharh al-Muwatta’: 

This hadeeth is one to which no attention should be paid. End quote. 

2-     Even if the hadeeth is saheeh, what it means is that she used to lead the women of her household in prayer. 

3-     That was something that applied only to Umm Waraqah, and it is not prescribed for anyone else. 

4-     Some scholars quote it as evidence that a woman may lead a man in prayer, but only in cases of necessity, and what is meant by necessity is when there is no man who can recite al-Faatihah properly. Haashiyat Ibn Qaasim, 2/313 

See al-Mughni. 3/33.

What is the ruling on a male student shaking hands with a female classmate? What should he do if she holds out her hand to greet him?

Praise be to Allah.  

It is not permitted to study in a mixed setting with female students in one place or in one school or on one bench. This is one of the greatest causes of fitnah (temptation) and it is not permissible for a male or female student to take part in this, because of the fitnah involved. The Muslim should not shake hands with a non-mahram female, even if she holds out her hand for him to shake, and he should tell her that shaking hands with a non-mahram man is not permitted, because the Prophet (peace and blessings of Allaah be upon him) said, when accepting the allegiance (bay’ah) of women: “I do not shake hands with women.” And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “By Allaah, the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any (non-mahram) woman; he used to accept their allegiance in words only.” And Allaah says (interpretation of the meaning): 

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”

[al-Ahzaab 33:21] 

For a woman to shake hands with someone who is not her mahram is something that may lead to temptation for both parties, so it must be avoided. 

There is nothing wrong with the shar’i greeting of salaam in which there is no fitnah and no shaking hands, and which does not give rise to doubts and does not involve any softness in speech, and in which hijaab is observed and there is no being alone with a member of the opposite sex, because Allaah says (interpretation of the meaning): 

“O wives of the Prophet! You are not like any other women. If you keep your duty (to Allaah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire, but speak in an honourable manner”

[al-Ahzaab 33:32]

 At the time of the Prophet (peace and blessings of Allaah be upon him), the women used to greet him and ask him questions concerning things they did not understand, and the women also used to ask the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning things they did not understand. 

With regard to a woman shaking hands with other women, or shaking hands with men who are her mahrams, such as her brothers, uncles, etc., there is nothing wrong with that.

Al-Lajnah al-Daa’imah in al-Fataawa al-Jaami’ah li’l-Mar’ah al-Muslimah, part 3, p. 988

Is it allowable for a Muslim woman to greet a Muslim man by shaking hands?

Praise be to Allaah.

For a man to shake hands with a non-mahram woman (one to whom he is not related) is haraam and is not permitted at all. Among the evidence for this is the hadeeth of Ma’qal ibn Yassaar (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘If one of you were to be struck in the head with an iron needle, it would be better for him than if he were to touch a woman he is not allowed to.” (Reported by al-Tabaraani; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045).

There is no doubt that for a man to touch a non-mahram woman is one of the causes of fitnah (turmoil, temptation), provocation of desire and committing haraam deeds. No one should say that their intention is sound or their heart is clean, because the one who was the purest of heart and the most chaste of all, the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched a non-mahram woman, even when accepting bay’ah (oath of allegiance) from women. He did not hold their hands when accepting their bay’ah, as he did with men; their bay’ah was by words only, as was reported by his wife ‘Aa’ishah (may Allaah be pleased with her). She said that the Messenger of Allaah (peace and blessings of Allaah be upon him) would test the believing women who emigrated to him with the aayah (interpretation of the meaning): “O Prophet! When believeing women come to you to give you the bay’ah (pledge), that they will not associate anything in worship with Allaah, that they will not steal, that they will not commit illegal sexual intercourse, that they will not kill their children, that they will not utter slander, intentionally forging falsehood (i.e., by making illegal children belong to their husbands), and that thye will not disobey you in any ma’ruf (Islamic monotheism and all that which Islam ordains), then accept their bay’ah and ask Allaah to forgive them. Verily Allaah is Oft-Forgiving, Most Merciful.” [al-Mumtahinah 60:12] ‘Aa’ishah said: “So whoever of the believing women agreed to these conditions, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say to her: ‘I have accepted your bay’ah by words.’ By Allaah, his hand never touched the hand of any woman when accepting their bay’ah; he accepted their bay’ah by saying ‘I have accepted your bay’ah on this basis.’”

(Reported by al-Bukhaari, 4512; according to another report: he accepted their bay’ah by words… the hand of the Messenger of Allaah (peace and blessings of Allaah be upon him) never touched the hand of any woman except a woman he owned . Reported by al-Bukhaari, 6674).

Some Muslims feel too embarrassed to refuse when a woman offers her hand to them. In addition to mixing with women, some of them claim that they are forced to shake hands with fellow-students and teachers in schools and universities, or with colleagues in the workplace, or in business meetings and so on, but this is not an acceptable excuse. The Muslim should overcome his own feelings and the promptings of the Shaytaan, and be strong in his faith, because Allaah is not ashamed of the truth. The Muslim could apologize politely and explain that the reason he does not want to shake hands is not to offend or hurt anybody’s feelings, but it is because he is following the teachings of his religion. In most cases this will earn him respect from others. There is no harm done if they find it strange at first, and it may even be a practical opportunity for da’wah. And Allaah knows best.

Sheikh Muhammad Salih Al-Munajjid