What Is the Prophetic Manner Of Removing Hair?

Question: How should I remove my pubic hair?
Dear questioner,
Thank you for your important question.
The Prophet Muhammad (Allah bless him and give him peace) said: “There are five acts of the Fitrah (natural human disposition): circumcision, removing the pubic hair, plucking the armpit hair, clipping the nails, and trimming the mustache.” [Bukhaari and Muslim]
Removing the pubic hair is permissible with any means such as shaving, waxing, or plucking, as long as it achieves the purpose of cleanliness. [Tahtawi, Hashiya al-Tahtawi]
From the above we understand that:
  1. All pubic hair should be removed
  2. If all of it is not possible, then enough should be removed that fulfills the purpose of cleanliness such as no smell, no itch, etc.
One should remove the pubic hair where it begins to grow (the groin area and around the private parts) and the armpit hair. It is recommended to remove the hair from the buttocks.
Hair that is close to the genital area should not be removed in a manner that would cause cuts. Rather, one should use another method of hair removal or at the very least trim those hairs to achieve cleanliness.
And Allah alone knows best.
[Ustadh]  Omar Popal
Checked and Approved by Shaykh Faraz Rabbani

What Is the Ruling Regarding Performing the Sunna Prayers Immediately After the Obligatory Prayer?

Question: What is the ruling regarding performing the sunna prayers immediately after the obligatory prayer without pausing for supplications and remembrances?


In the Name of Allah, the Most Merciful and Compassionate,


Praying Sunna Prayers First

It is recommended to pray the sunna prayers immediately following the obligatory prayers and then to do make the supplications and remembrances thereafter. [Shurunbulali, Maraqi al-Falah]

There are 12 units of prayer that comprise the emphasized sunna prayers. They are listed as follows:

2 before Fajr
4 before Dhuhr
2 after Dhuhr
2 after Maghrib
2 after ‘Isha

The Messenger of Allah (Allah bless him and give him peace) said, “No Muslim slave (of Allah) prays for Allah, each day, twelve supererogatory units of prayer, other than the obligatory, except that Allah builds for them a house in Paradise…” [Muslim]


The Prophetic Practice

The Prophet (Allah bless him and give him peace) is described by A’isha (Allah be pleased with her) as praying the sunna prayers right after the prayer. She said, “Then he would go and lead the people in prayer; He would then return home and pray two units. He would lead the people in Maghrib prayer then return home and pray two units. He would lead the people in the ‘Isha prayer then return to my home and pray two units….” [Muslim]

The home of A’isha was attached to the Mosque of the Prophet (Allah bless him and give him peace).


Performing Remembrances First

Performing the supplications and remembrances directly after the prayer is allowed but not the ideal method. [Shurunbulali, Maraqi al-Falah citing al-Halwani]


Secondary Considerations

However, if doing the remembrances first entails a greater good it is preferred. Doing this may serve as a means for the congregants not to neglect the supplications and remembrances.

If the imam stands to pray the sunna prayers, the congregants may succumb to laziness and leave without sitting for the post-prayer remembrances and maybe even leave the sunna prayers.


Disliked Elements

What is discouraged is doing actions that are foreign to the prayer, such as eating, drinking, or worldly speech. Doing so diminishes one’s reward. [Ibid.]

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he then completed four years at the Darul Uloom seminary in New York where he studied Arabic and the traditional sciences. He then traveled to Tarim, Yemen, where he stayed for three years studying in Dar Al-Mustafa under some of the greatest scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib. In Tarim, Shaykh Yusuf completed the memorization of the Qur’an and studied beliefs, legal methodology, hadith methodology, Qur’anic exegesis, Islamic history, and a number of texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

What Should I Do If I Have Doubts About Islam?

Question: What should I do if I have doubts about Islam?


Assalam alaykum wa rahmatullah,

Dear sister,

May Allah bless you and increase you in certainty.

Some thoughts of doubt come to everyone at times. This is the devil whispering to put you in doubt about the faith.

Allah says in the Quran, “I will come at them- from their front and their back, from their right and they’re left- and You will find that most of them are ungrateful.” [Surat al-A’raf 7:17]

The commentators mention that the devil (shaytan) will try to put doubts in the person about their faith and the hereafter- making falsehood appear good- in order to lead them astray. [Tafsir ibn Kathir]


The Source Of Our Thoughts

Please read this to help you to distinguish where thoughts emerge from;


In general, do not worry about the thoughts, rather ignore them for they will go away.

One of the beauties of our faith and the mercy of our Lord is that bad thoughts are not something we will be held accountable for.

The Prophet (Allah bless him and give him peace) said, “Allah forgives my ummah for the evil deeds their souls may whisper or suggest to them as long as they do not act on it or speak. ” [Bukhari]


Having Certainty and Next Steps

I would suggest that you focus on strengthening your faith.

1. Take a class on why Islam is true.  I suggest this podcast below;


2.  Learn about your faith and its beauty. I myself taught a class just on this topic- see below

3. Focus on your prayer and remembering Allah more. The more you worship Allah and learn about your faith, the more you will increase in your faith.

4. Read the Quran and ponder on the message and deep meanings of it.
This is a great remedy for many problems and doubts. But read it with a sound and good commentary.


Daily Duas To Recite

Read your protective prayers every day. These will help against evil thoughts.

Consider the following duas three times in the morning and evening. They will protect you from harm and evil.

أَعُوذُ بِكلِمَاتِ الله التّامّاتِ مِن شَرّ مَا خَلَقَ
“I seek refuge in the perfect words of Allah from every evil that has been created ”    (Sahih Muslim)

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
“In the name of Allah, with Whose name nothing on earth or in heaven can harm—He is the All-Hearing and All-Knowing.” [Abu Dawud]

May Allah guide your steps and strengthen your faith.

[Imam] Yama Niazi
Checked and Approved by Shaykh Faraz Rabbani

Are Acts Such As Kissing and Touching  Someone Considered Zina?

Question: Assalamu ‘alaykum. Are fondling, kissing on the lips, and other similar acts with a  non-mahram an act of zina which is lesser than penetrative sex? If so, what is the proof? 


Wa ‘alaykum assalam wa rahmatulllah wa barakatuh.

I pray you are well.

Yes, zina is of two types: literal and metaphorical. This is how Imam Nawawi explained it regarding the following hadith:

“The son of Adam has his share of zina decreed for him – it certainly reaches him. The zina of the eyes is looking; the zina of the ears is listening; the tongue’s zina is speech; the hand’s zina is touch; the foot’s zina is walking [towards where it will be done.] The heart loves and yearns. The privates make it happen or not. [Muslim] [Nawawi, Sharh Sahih Muslim]

Penetrative sex is considered to be the literal zina, and it is an enormity (kabira). The other forms are not the same, but repeatedly committing them becomes an enormity.

We ask Allah to protect us from all forms of this sin which is harmful to individuals, families, and societies. One narration from the Prophet (Allah bless him and give him peace) states, “It is better for the head of the one you to be stabbed with an iron pin than for him to touch a lady who is not permissible for him.” (Tabarani, al-Mu’jam al-Kabir)

Imam Munawi commented on this saying, “This is just for a touch that happens without desire, so how about what is worse, such as kissing or lying with each other unclothed?” (Munawi, Fayd al-Qadir)

May Allah protect us from what displeases Him. Amin.
[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

What Part Of His Wife’s Body Can a Husband Derive Pleasure?

Question: Is it permissible for a husband to rub his private parts against his wife’s behind and between her buttocks without actually inserting it into her anus?


Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

The general rule is that a man may derive pleasure from any part of his wife’s body with any part of his body with the sole exception of the anus itself. (I’anat al-Talibin, Dimyati)

Based upon this, it would be permissible to do as the questioner asks.

However, at the same time, the husband has to be wise and know his own weaknesses. If there is no barrier or the barrier is easy to move and the husband (or wife) is tempted by the idea of anal penetration, the husband should take the practical means to stop himself from doing something that may well lead to that which is sinful.

The Prophet (Allah bless him and give him peace) said, “Whosoever has anal sex with his wife has disconnected himself with that which has been revealed to Muhammad (Allah bless him and give him peace).” [Abu Dawud] The prohibition of anal sex has reached us through mass-narration from the Messenger of Allah (Allah bless him and give him peace). [Sharh Ma’ani al-Athar, Tahawi]

The Prophet (Allah bless him and give him peace) not only forbade it, but he also told us to be careful of doing things that lead to the haram. He said, “Indeed Allah has made a certain sacred preserve, and Allah’s sacred preserve is the forbidden things. Indeed whoever grazes near the edge of the preserve may well graze inside it.”

So each husband should know himself and know what permissible actions could lead to other sinful actions.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

What Is Considered Loud Recitation or Quiet Recitation?

Question: What is considered loud recitation or quiet recitation? Should I take the opinion that merely moving the lips is sufficient as recitation, if I fear reading too loud in the silent prayer?


In the Name of Allah, the Most Merciful and Compassionate,

Quiet recitation is loud enough that one can hear themselves. However, it is still considered within the scope of quiet recitation as long as the first row of followers behind one could not all hear the imam. [Ibn ‘Abidin, Radd al-Muhtar citing al-Khulasa]

Even if one is not leading a congregation, slightly raising the voice does not constitute loud recitation.


Various Opinions

There are two valid opinions with regards to quiet recitation. The first and superior is that one recites loud enough that one can hear their own voice. The second position is that merely moving the lips in pronunciation of the letters is sufficient. [Ayni, Binaya Sharh al-Hidaya]

Due to the presence of these two valid opinions, it is recommended for you to act upon the superior position (i.e. reciting loud enough that you could hear yourself). [Ibid.]



The prayers that you previously performed by merely mouthing the letters without sound are valid and no make required. It is recommended to act on the superior opinion from here on, however not necessary.

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

Should the Imam Extend the Time Required To Bow For Someone Joining Late?

Question: Should the imam extend the time required to bow for someone joining late?
In the Name of Allah, Most Merciful and Compassionate,
Assalamu ‘alaykum dear brother in faith,
Lengthening the First Rak’a Of the Fajr Prayer
It was the Sunna of the Prophet (Allah bless him and give him peace) to extend the length of the first rak’a of the Fajr prayer over that of the second. This was for the purpose of facilitating people to catch the congregational prayer. [Related by Bukhari and Muslim, from the hadith of Abu Qatadah]
This lengthening is specific to the Fajr prayer due to it being a time of sleep and inattentiveness. This is by agreement of the three Imams. [Marghinani, Hidaya 1:479] [‘Ayni, Binaya 1:309]
Lengthening Other Parts of the Prayer
Beyond that, it is permitted to lengthen the bowing (ruku’), and even the final sitting, up to a duration of three additional tasbihs, so long as it does not burden the congregation.
The imam should keep his focus on Allah at all times and make the intention to help a fellow believer upon good. [Ibn ‘Abidin, Hashiya]
Allah says, “Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression” [Quran 5:2]
And Allah, Most High, knows best.
[Ustadha] Iman Badawi
Checked and Approved by Shaykh Faraz Rabbani

How Is the Washing Achieved During the Ritual Bath?

Question: Assalamualikum,
1. In regards to Ghusl, does water have to flow directly from the showerhead onto each part of the body naturally, or can one spread the water with hands to ensure all the body parts are encompassed with water?

2. Does one have to wash in between the buttocks for ghusl to be valid?

3. When washing the full body three times in Ghusl, does one have to wash the inside of navel, insides of ears, etc, three separate times also?


In the name of Allah, Most Compassionate, Most Merciful,

Assalam’aleykum, I pray this finds you in the best of states.

Jazakum Allah khayr for your question!

1. To achieve the washing of the body it is enough to use one’s hands to spread the water on the body because what is needed is for pure water to flow on the skin. [Lubab]

2. Yes one has to wash the area of the body between the buttocks at least one time for the ritual bath to be valid because all of the body need to be washed during a ritual bath. [Nur al-Idah]

3. To wash the body fully three times is from the sunna of the ritual bath. [Nur al-Idah]

We can mention that, when one is under a shower or using a tap, several washings are happening successively on the washed limb for each moment spent under this flowing water. To clarify we could say that letting one’s hand under the tap water for three seconds would amount to having washed this hand three times. [This understanding is based on Shaykh Faraz Rabbani’s lessons on Hanafi Fiqh]

And Allah knows best.

I hope that the above answers your question. If something is unclear please do not hesitate to ask again.

May Allah Most High grant you the best of this world and the next. Please keep us in your du’as!


[Ustadh] Sufyan Qufi

Checked and Approved by Shaykh Faraz Rabbani

Do I Need To Have an Intention To Receive a Reward From Allah?

Question: Do I Need To Have an Intention To Receive a Reward From Allah?
Thank you for your important question.
Actions Are Based Upon Intention

The Prophet (Allah bless him & give him peace) said, “Verily actions are by their intentions, and one shall only have that which one intended.” [Bukhari & Muslim]The scholars mention that actions are only rewarded due to their intentions behind them.

So, in your case, you should make that intention at the moment so you can receive the reward.


Statements Of Scholars About Intentions

Imam Ibn Ata’illah (Allah have mercy upon him) said,
“Actions are lifeless forms whose souls are the secret of sincerity in them.”

Abdullah ibn al-Mubarak said, “How often it is that a small action is made great by its intention, and a great action is made small by its intention.”

Further recommended readings;


A very beautiful and more detailed article on intention;


I pray this helps and if you take just a few minutes to read the above links, it will shed a lot of light on your question.

Allah knows best.

[Imam] Yama Niazi
Checked and Approved by Shaykh Faraz Rabbani

Is It Necessary To Act Upon the Consensus Of the Sahaba?

Question:  Is it necessary to act upon the consensus of the Sahaba? Does not acting upon it take one out of the fold of Islam? Does one leave the fold of Islam by rejecting that which the scholars agree upon? If someone chooses not to follow ijma or Ijma (Qat’i) and just follows Quran and sound/authentic hadith, does he go outside Islam?


In the Name of Allah, the Most Merciful and Compassionate,


Short Answer

It is obligatory to act on the consensus of the Sahaba. Not acting on their consensus is not disbelief, but it is sinful. [Bukhari, Bazdawi; Kashf al-Asrar Sharh Usul al-Bazdawi]

In order to answer your other questions, it is best to address the question common theme; what takes one out of the fold of Islam?


Detailed Answer:

What is Disbelief?

Imam J’afar al-Tahawi states, “Nothing removes a slave [of Allah] from belief except the denial of that which actually brought him into it in the first place.” [Tahawi, al-‘Aqida al-Tahawiyya]

Along with this, scholars have determined that denial of that which is necessarily understood of the religion is also disbelief.


That Which is Necessarily Understood Of the Religion

Those aspects of Islam which are common knowledge amongst all Muslims – both the scholars as well as the commoners – are what is meant by necessarily understood of the Religion. Some examples of this are the following:

(1) The obligation of praying
(2) The obligation of fasting Ramadan
(3) The prohibition of forbidden actions, such as drinking wine and fornication, etc.


The Definitive Consensus (الاجماع القطعي) Of the Sahaba

If the issue upon which the Sahaba reached a consensus is (a) definitive, (b) is mass transmitted, and (c) is something that both the scholar and the commoner would have knowledge of, it is disbelief to reject. This is similar to what was mentioned above. [Bukhari, Bazdawi; Kashf al-Asrar Sharh Usul al-Bazdawi]

If the point, however, is definitive but either not mass transmitted or a nuanced issue that many common Muslims are ignorant of, it is not disbelief; rather such a belief is sinful and erroneous. An example of this is the prohibition of intercourse during Hajj before the standing of ‘Arafa, the nuanced issues of inheritance laws, etc. [Ibid.]



I would greatly advise considering the courses offered here at SeekersGuidance. There are courses on the principles of Islamic law and Islamic beliefs that may interest you and bring you clarity.

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences