If I Find a Hole in My Clothes That Exposes My ‘Awra (Nakedness) After Completing Prayer, Would I Have to Repeat the Prayer?

Answered by Shaykh Omar Qureshi

Question: Assalamu Alaikum,

I have a question concerning the clothing during prayer according to the Shafi’i School. If I find a hole in my sock, or perhaps anywhere on my garment, after completing salah, do I have to repeat that prayer?

Answer: Assalamu ‘alaikum.

InshaAllah all is well.

Case of Doubt

Shafi’i jurists state that if a person has a doubt regarding the performance of an integral or not fulfilling a condition (Covering one’s ‘awra is a condition of the prayer) of the prayer after one finishing the prayer, then the doubt doesn’t not affect the validity of the prayer. (‘Iyana Talibin, v. 1, pg. 208)

Case of Certainty

In the case where one is certain that after completing a prayer, one has not fulfilled a condition of the prayer, it would then be obligatory to repeat the prayer.

Keep in mind that covering the feet is required for women but not for men. So a hole in the sock during prayer for a woman would affect the prayer’s validity but not for a man.

If an upright individual (as defined by Hadith scholars) were to inform you that your ‘awra was exposed during prayer, you would be obligated to accept his/her report and repeat the prayer. (‘Iyana Talibin, v. 1, pg. 227)

Allah the Exalted knows.
Omar Qureshi

Shaykh Omar Qureshi completed his Bachelor’s degree at the University of Missouri – Columbia in Microbiology in 1995 and later obtained a M.Ed. in Science Education – Curriculum and Instruction from the same institution. As a teacher in Saudi Arabia, he also studied various Islamic Sciences with Sh. Salman Abu-Ghuddah. He continued his Islamic studies in Damascus, Syria at Ma’had al-Tahdhib wa-l-Ta’lim and privately with local Damascene scholars such as Sh. Hussain Darwish. Currently Omar serves as the Dean of Academics and Instruction at Islamic Foundation School located at Villa Park, Illinois. In addition to teaching, he is pursuing a Ph.D. in Philosophy of Education and Comparative Education at Loyola University in Chicago, where he is focusing on Muslim moral educational philosophy.

Should I Break Ties With My Friend Who I Fell in Love With?

Answered by Sidi Faraz A. Khan

Question: I’m a teenage girl and I have a guy friend of 2 years and I did fall in love with him without meaning to. We talked about marriage in the future but now we are just friends. I don’t have the same feelings for him ever since I turned towards Islam. I know it was wrong of me to become friends with him and to love him, but I’m really trying to become a better Muslim and I tried to end our friendship last year but I couldn’t. I am thinking about it again and I just want assurance that it’s the right thing to do.

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and faith.

Some Advice

Without a doubt, the right thing to do is to completely cut off all ties with him and end the friendship. This will be better for both of you, as adherence to the Sacred Law (shari’a) is the means for all blessing and success in any endeavor, especially marriage.

If he is interested in marrying you, have him go through his family and your family. This way, proper steps can be taken to ensure all etiquette and manners are upheld in the process.

In terms of your heart, turn it to Allah and the Messenger (peace and blessings be upon him). Right now is a special time, in which we commemorate his blessed birth and express our gratitude to Allah for sending him to us for our guidance and salvation. The Prophet Muhammad is the very best of creation, and he is the only means to draw near to Allah.

Read about the Prophet’s life, character, and special traits. Allah will fill your heart with love for him, and adherence to the Shari’a will become easy, to the extent that not adhering to it will become heavy and difficult.

The more we fill our hearts with love of the Prophet, the less room in our hearts for the haram.

May Allah continuously send blessings and peace upon him, his family and folk, and all followers until the Last Day. Amin.

Some Useful Links

For a detailed examination of the life and character of the Prophet Muhammad, I would highly recommend the book “Muhammad: His Life Based on the Earliest Sources” by Martin Lings.

“Muhammad: His Life Based on the Earliest Sources” by Martin Lings

And for a more summarized presentation of his exalted character, I would recommend the following article:

Why Is the Prophet’s Character Described as Being Tremendous? – Faraz Rabbani

And Allah alone gives success.


Faraz A. Khan

Checked & Approved by Faraz Rabbani

Can Men Wear White Gold or Silk Ties?

Answered by Shaykh Faraz Rabbani

Question: I have a question regarding the permissibility of men (Shafii and Hanafi) wearing hite gold. This would be in regards to watches specifically. I have heard conflicting opinions, with a reference to tarnished gold being permissible (in Reliance of the Traveller). Could you provide clarification?

In addition, I would like to know if men (Shafii and Hanafi) can wear silk ties? Again, I have heard conflicting opinions, one of which indicates the width of the tie ascertains whether it can be worn.

Answer: In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam,

1. White gold. The only jewelry permissible for men is a silver ring. Rings of any other substance are not permitted, according to both the Hanafis and Shafi`is. [Mawsu`a Fiqhiyya, and Hashiyat Ibn Abidin]

2. If ties are from real silk (=that which is produced from the thread of silkworms), then they are not permitted. Now, while the Hanafi school permits a certain amount of silk in clothes, this is only if it is not entirely or overwhelmingly made from silk, such as silk piping or embroidery.

It is permitted without dislike to wear items of clothing in which there is less than 50% silk content. Entire items, such as silk ties, are not permitted. [Naf` al-Mufti wa’l Sa’il of Imam Abd al-Hayy al-Lakhnawi; Nahlawi, al-Hadhr wa’l Ibaha]


Faraz Rabbani

Are First Cousin Marriages Permissible in Islam?

Answered by Ustadh Faraz A. Khan

Question: I’m looking for answer on first cousin marriage according to Quran and sunnah.  I love my cousin but her mother say first cousin marriage is not allowed in Islam.  According to her mother Allah warns us to beware of cousin marriage danger.  Please explain this for me.  Thanks.

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and faith.

The General Ruling

First-cousin marriage is completely fine and lawful according to the Qur’an and Sunna. There is scholarly consensus (ijma’) on its permissibility.

In Sura Nisa’ (4:22-24), Allah Most High lists all the categories of women that one cannot marry, which does not mention first cousins, and then says, “Lawful to you are all besides those mentioned.”

From the Noble Sunna, we know that our Beloved Messenger (peace and blessings be upon him) married his daughter Fatima to his first cousin Ali (Allah be well pleased with them both). And the Prophet himself (peace and blessings be upon him) married his first cousin Zaynab bint Jahsh (Allah be well pleased with her).

Your Particular Case

Having said that, the permissibility does not necessarily mean that such marriages are encouraged, especially when repeated over generations.

There are often health concerns if first cousin marriages continue over several generations. A physician should be consulted in particular cases. This answer sheds more light on the issue:

Lastly, I would strongly advise you to consult a pious scholar or counselor to help you deal with this situation, as there are other considerations that must be taken into account when dealing with such sensitive issues. A marriage with family approval more often than not is better in the long run, although there are always exceptions.

And Allah alone gives success.


Faraz A. Khan

Checked & Approved by Faraz Rabbani

A Reader On Gender Interaction


General Guidance

Guidelines for Interacting With the Opposite Sex

A Detailed Exposition of the Fiqh of Covering One’s Nakedness (awra)

Hadith About Seclusion (khalwa) and Unmarriageable Kin (mahram)

Breaking Family Relations Due To Adulterous Acts

Limits of Relationship between Males and Females

How Do We Bring About An Islamic Environment To Our MSA?

Lower Your Gaze – Shaykh AbdulKarim Yahya

Guidance for Men (Relevant for women also)

I Like a Girl: Controlling One’s Interactions & Feelings

Approaching a Potential Spouse

Guidance for Women
(Relevant for men also)

How Should I Interact With Non-Mahram (Marriageable) Males?

What do I do if I Develop Strong Feelings For a Brother I am Friends With?

Women, Unlawful Gazes, and Leaving the House

Women & the Workplace: Is it Impermissible for Me to Work Even If I Observe Proper Limits?

Love for a Non-Muslim Man & Inviting Him to Islam

Can a Hanafi Follow the Shafi’i Opinion on Joining Prayers When Traveling?

Answered by Shaykh Faraz Rabbani

Question: Scenario: Employers send one to a intense training program which is to run for three days (excluding the day one arrives and leaves), the training centre is beyond 50 miles. One finds it is difficult to pray on time and decides to follow the shafi madhab concerning joining prayers as a traveller.

a) Does one have to follow the shafi madhab in the rules of tahara, wudu and salat ?

b) Does one shorten prayers according to the shafi time limit of 3 days or does one stick to the hanafi time limit of 14 days?

Answer: Walaikum assalam,

In order for it to be permitted for one to take the dispensation of another school in any matter, one has to be reasonably sure, through sound means (such as learning from a scholar or reading from a text one is able to soundly understand) that your action is valid and proper in that other school, with all is preconditions.

When it comes to prayer, purification (tahara) is one of the preconditions for its validity. As such, both would have to be valid in another school for it to be legally valid for you to combine your prayers.

Mixing between madhhabs (talfiq) in a way that the action is not valid according to the position of any one of the maddhabs is invalid and impermissible. Ibn Hajar al-Haytami, Ibn Abidin, and others report scholarly consensus on this matter.

Pray each prayer within its time. Stay on wudu, wear footgear (khuffs), in order to be able to make wudu quickly, if necessary. If you cannot pray the sunnas, just pray the fard.

Keep in mind that this is the first thing we will be asked about on the Day of Judgment.

And Allah knows best, and He alone gives success.

Walaikum assalam,
Faraz Rabbani

The Use of Weak Hadiths for Rulings

Answer by Shaykh Amjad Rasheed, translated by Shaykh Faraz Rabbani

Related Answers:

Weak Hadiths in Sahih al-Bukhari?

Weak Hadiths and “Fada’il al-A`mal”

Can the Sunnah Abrogate the Qur’an?

Answered by Sidi Faraz A. Khan

Question: My question is whether or not a Hadiath could abrogate (Naskh)an ayat of the Quran? For example, the ruling of Masah over Regular Socks/leather socks by the hanafis given the Quranic ayat (5:6).

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and faith.

Before answering your question, it would help to first understand what exactly abrogation refers to.

Abrogation [naskh] is generally defined as, “A clarification of the end point of one legal ruling, an end point that was preeternally known to Allah Most High yet nevertheless concealed from those addressed by the Sacred Law, such that it appeared to be a lasting ruling from the perspective of humans.” Hence, abrogation entails replacement from our perspective, yet mere clarification from the Divine perspective, i.e., clarification of the termination of a legal ruling and the beginning of a new legal ruling in its place.

Scholars are in agreement that the Qur’an can abrogate Qur’an and that the Sunna can abrogate Sunna. However, there is disagreement as to whether the Qu’ran can abrogate Sunna and whether the Sunna can abrogate Qur’an.

[Ibn Malak/Nasafi, Sharh al-Manar; Bazdawi, Usul al-Bazdawi]

Sunna Abrogation of Qur’an

There were two main opinions on this matter:

(1) The Hanafis, Imam Malik, and most theologians maintained that the Qur’an can be abrogated by a Sunna that is established by multiple-chain transmission [mutawatir] or by a Sunna that is well-known [mash’hura], “well-known” according to the Hanafis meaning a prophetic report that is accepted and implemented by the vast majority of jurists such that it is akin to multiple-chain transmission.

Imam Karkhi narrates that Imam Abu Yusuf [one of the two companions of Abu Hanifa] said, “It is valid for the Qur’an to be abrogated by the likes of the report of wiping over leather socks [khuffs], which is well-known [mash’hur].” Incidentally, this is the example you brought up in your question.

(2) Imam Shafi’i, most scholars of his school, and [according to one narration] Imam Ahmad ibn Hanbal maintained that the Qur’an is not abrogated by the Sunna. Imam Shafi’i stated this in his famous “Epistle” [al-Risala]. There was some disagreement, however, among Shafi’i scholars as to whether the Imam meant that it is not possible or simply that it never occurred.

[Amidi, Ihkam fi Usul al-Ahkam; Sarakhsi, Usul al-Sarakhsi; Farfur, Madarik al-Haqq]

There is quite a bit of debate and discussion on this complex topic, but the following will hopefully serve as a basic, summarized presentation of the issue.

The Shafi’i Perspective

The general perspective of the Shafi’i position is that the Qur’an states:

– “None of Our revelations do We abrogate or cause to be forgotten, except that We substitute something better or similar.” [2:106] Allah Most High ascribes substitution to Himself in the statement, “We substitute.”

– “But when Our Clear Signs are recited unto them, those who hope not for Our meeting say: ‘Bring us a reading other than this, or change it.’ Say: ‘It is not for me to change it of my accord: I follow not but what is revealed unto me.'” [10:15] The Prophet is commanded to say that he cannot change revelation based on his own perspective or desire, may Allah’s peace and blessings be upon him.

– “And when We substitute one verse for in place of another…” [16:101] Again, Allah Most High ascribes substitution to Himself, and specifically of “one verse” for another.

In general, the Shafi’is deemed the Sunna to be of lesser strength than the Qur’an. They also maintained that abrogation of the Qur’an by the Sunna could allow for criticism by non-Muslims that the Prophet [peace and blessings be upon him] contradicted what he deemed to be Divine speech.

[Sadr al-Shari’a, Tawdih fi Hill Ghawamid al-Tanqih; Farfur, Madarik al-Haqq]

The Hanafi Perspective

The Hanafi perspective is that abrogation of a Qur’anic verse by the Sunna does not entail abrogation of the verse the Prophet from his own accord, but rather merely his conveying Allah’s abrogation of His own verse, which is not very different from the normal Prophetic conveying of Divine rulings on behalf of Allah Most High. That is, just as the Prophet [peace and blessings be upon him] would normally convey Allah’s initial command, he can also convey Allah’s replacement of one command with another, both commands being issued from Allah Himself alone. This is not only possible according to the Hanafis, but in fact did occur. [Ibn Malak/Nasafi, Sharh al-Manar]

This is further reinforced by Allah’s statement regarding Prophetic speech in general, “And he does not speak of his own desire; it is not except inspiration sent down to him.” [53:3-4] This verse, then, serves as explanation of the verse cited above that states, “Say: ‘It is not for me to change it of my accord: I follow not but what is revealed unto me.'” [10:15] That is, abrogation of the Qur’an by the Prophet [peace and blessings be upon him] would never be from his own human desire, but rather based solely on Divine inspiration, with which the Prophet [peace and blessings be upon him] is then entrusted to convey to humanity in his own expression. The new ruling that abrogates the previous Qur’anic ruling is from Allah alone, merely conveyed to us by the word choice of the Beloved Messenger [peace and blessings be upon him]. [Sarakhsi, Usul al-Sarakhsi]

The only condition for its acceptance by jurists historically after the Prophetic period is that the Sunna is relayed by multiple-chain transmission [tawatur] such that there is no doubt whatsoever that the Prophet [peace and blessings be upon him] made the statement, or that the overwhelming vast majority of jurists accept the narration and act upon it, such that it becomes “well-known” [mash’hur] and therefore akin to such multiple-chain transmission.

An Example

The example cited most in books of legal theory [usul al-fiqh] is that of the verse, “It is prescribed for you, when death approaches any of you, if he leaves any wealth that he make a bequest to parents and next of kin…” [2:180]

The legal ruling derived from the verse is that a bequest to parents and relatives is prescribed and hence mandatory. This ruling is considered abrogated by the following hadith, “There is no bequest for an inheritor.” [Tirmidhi, Ibn Maja, Daraqutni]

Even though the hadith is not related by multiple-chain transmission, it was accepted and used by the vast majority of jurists such that, according to the Hanafis, it is deemed well-known and hence akin to multiple-chain transmission.

[Ibn Malak/Nasafi, Sharh al-Manar; Amidi, Ihkam fi Usul al-Ahkam; Ala’ al-Din Bukhari, Kashf al-Israr ‘an Usul al-Bazdawi]

A Reflection of Allah’s Veneration of the Prophet and the Noble Sunna

The great Hanafi scholar Ibn Amir Hajj states regarding the Hanafi position:

“The opinion that the Sunna can abrogate the Qur’an entails an honoring of the Messenger of Allah [peace and blessings be upon him] and a veneration of his Noble Sunna, in that Allah Most High consigned the elucidation of a legal ruling – that was originally divine revelation – to him [peace and blessings be upon him], so that he may clarify it by his own prophetic expression; and He Most High moreover granted his prophetic expression such a high rank whereby by it,  the end point of a legal ruling – that was affirmed by Divine Speech – is established, since by that prophetic expression its abrogation is elucidated; and that He Most High made his prophetic Sunna akin to His own Divine Speech with respect to affirming legal rulings…”

[Taqrir wal-Tahbir/Tahrir, Ibn Amir Hajj/Kamal ibn Humam]

And Allah alone gives success.

Faraz A. Khan

Checked & Approved by Faraz Rabbani

A Little Fiqh on Controlling One’s Anger

Answered by Shaykh Faraz Rabbani

Question: Can you please give some advice on how I can control my anger?

Answer: In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.

Anger is something both the Shariah and the sound intellect regard as generally blameworthy. This is why the Beloved of Allah (Allah bless him & give him peace) told the one who sought his counsel, “Don’t get angry,” repeatedly.

The scholars recommend many measures to deal with anger, including:

1. Turn to Allah, and seeking refuge in Allah, from Satan.

When a man got angry in front of the Prophet (Allah bless him & give him peace), he told his companions, “I know some words that would make his anger leave, if he said them. They are, A`udhubillahi min al-shaykhtan (‘I seek refuge in Allah from Satan’). [Bukhari] Imam Mawardi said in Adab al-Dunya wa al-Din that one should remember Allah when angry, for this leads to fear of Allah, which directs him to obey Him and restrain one’s anger by returning to proper manners. Allah Most High said, “And remember Allah when you are heedless.” [Qur’an, 18: 24]

Turn to Allah in supplication, in order to control one’s anger. One should turn to Allah with one’s heart and tongue, asking him to rid one of anger, and all other lowly traits. If you can do this using the supplications of the Beloved of Allah (Allah bless him & give him peace), it is even more beloved to Allah.

`A’isha (Allah be pleased with her) reports that, “The Prophet entered while she was angry. So he rubbed the tip of my nose and said, ‘My little `A’isha. Say, ‘O Allah, forgive my sin, remove the anger in my heart, and protect me from Satan.’ (Allahumma’ Ghfirli dhanbi, wa adhhib ghaydha qalbi, wa aajirni min ash-shaytan)” [Ibn al-Sunni, as mentioned in Barkawi’s Tariqa al-Muhammadiyya]

اللَّهُمَّ اغْفِرْ لِي ذَنْبِي وَأَذْهِبْ غَيْظَ قَلْبِي وَآجِرْنِي مِنْ الشَّيْطَانِ

2. Silence.

Do not say anything when angry, lest it contravene the Sacred Law, or go against your personal or social interests. The Messenger of Allah (Allah bless him & give him peace) said, “If you get angry, stay silent.” [Ahmad]

3. Change your physical posture.

The Prophet (Allah bless him & give him peace) is reported to have said, “If you get angry while standing, sit down…. If you get angry while sitting, lie down.” The wisdom in this is that it prevents one from doing that which one’s anger would have made one do in that posture.

4. Perform ritual ablutions

The Prophet informed us that anger is from Satan, and he was created from fire, so we should extinguish anger with ritual ablutions. [Abu Dawud]

5. Follow the counsel of the Best of Creation (Allah bless him & give him peace)

His repeated counsel for the one who sought advice was, “Do not get angry.” [Bukhari]

6. Remember the great reward mentioned by Allah for those who control their anger.

“And vie with one another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those fear Allah (al-muttaqin) ; Those who spend (of that which Allah has given them) in ease and in adversity, those who control their wrath, and are forgiving toward mankind; and Allah loves the good. And those who, when they do an evil deep or wrong themselves, remember Allah and implore forgiveness for their sins. And who forgives sins but Allah?…” (Qur’an, 3: 133-135)

7. Remember that true strength is not physical, but spiritual and moral.

The Messenger of Allah (Allah bless him & give him peace) said, “The strong one is not one who can out-wrestle others. Rather, the strong one is one who can restrain themselves when angry. [Bukhari& Muslim] Imam Kumushkhanawi, the great 19th Century hadith expert and Naqshabandi spiritual guide, explained that, this is because, “…the one who can control himself when his anger swells up has overcome the most powerful of his enemies and the worst of his adversaries. From this hadith, the Sufis deduced that it is incumbent on the knower of Allah to bear those who harm him, such as neighbors and others. (Lawami` al-`Uqul, 4: 23-4)

Imam Barkawi mentioned in his Tariqa al-Muhammadiyya that the way to remove the tendency to anger is, “By removing is cause, which is avidness for rank, arrogance, and conceit. One who has these traits is easily angered by that which normally does not anger others.

8. Remember the example of the Prophet (Allah bless him & give him peace)

Remember the clemency, forbearance, and easy-going nature of the Prophet (Allah bless him & give him peace) with others, and did not get angry unless the anger was for the sake of Allah. The examples of this from his life are numerous. The scholars say that every Muslim should strive to read about the life and example of the Prophet (Allah bless him & give him peace) daily.

9. Remember the harms of anger.

Be aware of the harms of anger, which include falling into that which Allah deems impermissible of words or actions, and acting in a way unbefitting of a believer. Would we act like this if we were aware that Allah sees all our actions? Would we act like this in the presence of the Prophet (Allah bless him & give him peace)?

Imam Ibn Hajar al-Haytami (Allah have mercy on him) counted getting wrongly angry as one of the first major sins in his Zawajir.

10. Remember that anger is generally animalistic.

Be aware that one resembles animals, more than noble humans, when in a state of anger. [Barkawi, Tariqa]


Performing the Funeral Prayer for Someone Who Committed Suicide

Answered by Shaykh Faraz Rabbani

Question: Are there any restriction performing janaza for a brother who has committed suicide?

Answer: Walaikum assalam,

The sounder opinion, which is chosen for fatwa in the Hanafi school is that the one who commits suicide is considered a sinful believer, and is washed, prayed over, and buried with the believers.

The Texts of the Hanafi School

The Prophet (Allah bless him & give him peace) did not pray over an individual who committed suicide, [Muslim, Tirmidhi, Abu Dawud, and others] but this is interpreted by the majority of scholars as being out of warning, not to indicate impermissibility; it is not understood that his Companions (Allah be pleased with them) did not pray over that individual. This also shows the importance of fiqh, and not merely relying on the outward purport of hadiths related to legal rulings.

It is mentioned in al-Fatawa al-Hindiyya, which is a major fatwa reference authored by a committee of top scholars led by Nidham al-Din al-Balkhi under the instructions of the righteous Moghul sultan, Aurangzeb,

“The one who kills himself intentionally is prayed over, according to Abu Hanifa and Muhammad [ibn al-Hasan al-Shaybani, the second major student of Abu Hanifa] (Allah have mercy on them). This is the sounder (asahh) position, as mentioned in [Imam al-Zayla`i’s] Tabyin.” [al-Fatawa al-Hindiyya, 1.163]

Imam Tumurtashi (Allah have mercy on him) said in his Tanwir al-Absar:

“The one who kills himself intentionally is washed and prayed over.”

Imam Haskafi (Allah have mercy on him) explained, in his commentary, Durr al-Mukhtar:

“This is the fatwa position. This is even though it is a greater sin than killing another.”

He then explains that,

“Kamal [ibn al-Humam] chose the position of Abu Yusuf [f: that he is washed, but not prayed over], because of the hadith in [Sahih] Muslim that, ‘The Prophet (Allah bless him & give him peace) did not pray over a man who had killed himself.'”

Imam Ibn Abidin (Allah have mercy on him) explained in his supercommentary (hashiya), Radd al-Muhtar that Ibn Nujaym said in his al-Bahr al-Ra’iq that,

“There is difference regarding the sounder position, though the second position [f: that of Abu Yusuf] is reinforced by the hadith.”

Ibn Abidin objected, though,

“I say: It can be said that there is no indication in the hadith about this, because all it says is that he (Allah bless him & give him peace) did not pray over him. It would appear that he did not pray over him to warn others from such actions, in the same way that he did not pray over the one in debt. It is not entailed from this that none of the Companions prayed over that individual… this is also what was researched [by Imam Ibrahim al-Halabi] in Sharh al-Munya.

… Know, too, that this [difference of opinion] is regarding one who killed himself intentionally. As for the one who did so by mistake, there is no difference of opinion that they are prayed over, as mentioned explicitly in al-Kifaya [f: a major commentary on Imam Marghinani’s Hidaya] and elsewhere…” [Ibn Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar `ala Tanwir al-Absar, 1.572, Bulaq ed.]

The Position of the Shafi`i School

This is also the position of the Shafi`i school.

Imam Nawawi said in his Minhaj al-Talibin:

“The one who kills himself is like others in being washed and being prayed over.”

Imam Ibn Hajar al-Haytami said in his commentary, Tuhfat al-Muhtaj, that the hadith in Sahih Muslim is,

“…Understood to be in order to warn against such actions. Actually, Ibn Hibban [f: a great hadith expert] said in his Sahih that the hadith was abrogated.” [Ibn Hajar al-Haytami, Tuhfat al-Muhtaj fi Sharh al-Minhaj, 3.28]

Suicide is Not An Option

Imam Ibn Hajar al-Haytami (909-974 AH) wrote in his al-Zawajir `an Iqtiraf al-Kaba’ir, which lists and explains the major sins (kaba’ir),

“The 314th Major Sin: Killing oneself.

Allah Most High said, “Do not kill yourselves. Verily, Allah is ever Merciful unto you. Whoever does that through aggression and wrongdoing, We shall cast them into Fire, and that is ever easy for Allah.” [Qur’an, 4: 29-30]…” [Haytami, al-Zawajir `an Iqtiraf al-Kaba’ir]

After this, he cites numerous hadiths that indicate the tremendousness of the sin of suicide.

May Allah give life to our hearts, minds, and souls, through true love for Him and His Beloved Messenger, Sayyiduna Muhammad (Allah bless him & give him peace).

Walaikum assalam,

Faraz Rabbani.