Is it permissible for him to have intercourse with his wife in the bathroom?

What is the ruling on a man having intercourse with his wife in the bathroom? Some people take a bath with their wives and may become aroused. What is the answer?

Praise be to Allaah.  

My brother, may Allaah help you to do that which is good and make you satisfied with that which He has permitted you so that you will have no need of that which He has forbidden. What you have mentioned in your question may be answered by noting the following : 

1 – The modern kinds of washrooms in modern houses such as those in your country differ greatly from the places used in the past for relieving oneself, which were places where dirt, filth and impurities collected. Modern washrooms are not like that, rather they can be kept clean and there is no impurity in them. Therefore they are not like the places that people used for relieving themselves in the past, and there are obvious differences between them. On this basis there is no real reason why one should not fulfil one's sexual desire in such places when necessary, in the manner that you mentioned.

 2 – A man’s fulfilling his sexual desire with his wife may often happen as the result of stimulation, by looking or touching etc. Hence fulfilling his desire when it is provoked in such situations is a means of keeping himself chaste and lowering his gaze [from looking at other women]. This is what the Prophet (peace and blessings of Allaah be upon him) taught us to do, according to the hadeeth narrated by Muslim (1403) from Jaabir, who says that the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a woman and he came to his wife Zaynab, whilst she was tanning a skin and preparing it for dyeing, and he fulfilled his need. Then he went out to his companions and said: “Woman comes and goes in the shape of a devil [i.e., she causes temptation], so if any one of you sees a woman, let him go and have intercourse with his wife, for that will take away what he feels in his heart.” This was also narrated by Ahmad, 19403; Ibn Maajah, 1853. Ibn Hibbaan narrated in his Saheeh, 4171, that ‘Abd-Allaah ibn Abi Awfa said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘No woman fulfils all her duties towards Allaah until she fulfils all her duties towards her husband. If he asks her [for his conjugal rights] even when she is on the back of a camel, she should respond to him.’” 

3 – At the same time, the Muslim should not forget, when his desire is provoked, to bear in mind the intention of keeping chaste and of enjoying that which is good and permissible. Then doing that will be an act of charity and righteousness on his part, as the Prophet (peace and blessings of Allaah be upon him) said: “In the intimacy of any one of you there is charity.” They said, “O Messenger of Allaah, if any one of us fulfils his desire will there be reward for him in that?” He said, “Do you not see that if he does it in a haraam way, that will be a sin on him? So if he does it in a halaal way, he will be rewarded for that.” (Narrated by Muslim, 1006, from the hadeeth of Abu Dharr). A man should also recite the du’aa’ that was narrated from the Prophet (peace and blessings of Allaah be upon him) for this situation. The Prophet (peace and blessings of Allaah be upon him) said: “When any one of you wants to have intercourse with his wife, let him say: ‘Bismillaah, Allaahumma jannibna al-Shaytaana wa jannib al-Shaytaana ma razaqtana (In the name of Allaah, O Allaah, keep the Shaytaan away from us and from that with which You may bless us)’, then if it is decreed that they should have a child from that, the Shaytaan will never be able to harm him.” (Narrated by al-Bukhaari, 6388; Muslim, 1434, from the hadeeth of ‘Abd-Allaah ibn ‘Abbaas).

 May Allaah grant you strength and bless you.

Its the responsibility of every Moslem in learning quran and read tajweed and we also have to teach our kids Quran and not only the Quran teaching we should let then start to see the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with tajweed quran we read Quran we can understand better all the responses that are necessitated if we study koran from a qualified Quran tutor he will let you know verity heart of Islam and why koran was reviled for it we should gain the ability of the Holy Writ with there translation and the context of when those verses were reviled and why and that is only potential when we keep with not simply learning quran for beginners but gaining the information of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad humen activity to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the enquiry remains the identical that the reasons why we are here in the world but if yes then whom we have to respond is there any God Almighty All these response exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Her husband is temperamental. How should she make du’aa’ for him?

My sister is recently married but the marriage has not been going well as expected. In the beginning, everything was just fine but recently her husband has become very temperemental and has come very close to being violent. Is there any duaas or Qur'anic verses that she may read to help restore their marriage to the way it was?

Praise be to Allaah.

There is no specific soorah or du’aa’ that may be recited in the situation described, but this wife can pray for her husband however she wishes, such as saying, “O Allaah, take away his anger, O Allaah, make him patient, O Allaah, grant him tranquillity.” She should call on her Lord by His Most Beautiful Names and beseech Him to help her; she should strive to offer her supplication at the times when du’aa’s are most likely to be accepted, such as during the last third of the night, or the last hour of Friday, or the Day of ‘Arafaah, and when prostrating during prayer, and so on. We ask Allaah to put their affairs straight. May Allaah bless our Prophet Muhammad.

They get together and each person reads one juz’; will this be considered as a khutmah (complete reading of the Qur’aan) for all of them?

There are people who sit together to read the Qur’aan quietly. Each individual reads one juz’ (part) of the Qur’aan, claiming that the entire Qur’aan will have been read in this gathering. Is this permissible or is it counted as being bid’ah (innovation)?

Praise be to Allaah.

In my opinion the action mentioned is not permissible, and I do not recall anything of this kind being reported from the Salaf. A person will only be rewarded for what he himself reads or listens to in order to benefit from it. But if another person reads and he does not listen, the reward for that will go to the person who read it. These people are not considered to have completed the whole Qur’aan; but if each person has read a juz’ he will be rewarded for that. But they should not do this; either one person should read and the others listen, or each person should read by himself without making a connection between his reading and that of the others.

Ruling on hanging verses of the Qur’aan on walls

When visiting muslims, I noticed that many of them put verses of the Qur'an on the walls or pictures with the names Allah and Mohammed. I know a lot of muslims think that it is good to do so because it will protect them and their house. Personally, I consider it a form of shirk or superstition. Is there any ruling on that subject?

Praise be to Allaah.

Hanging plaques and cloths containing aayaat of the Qur’aan in homes, schools, social clubs and places of business, involves a number of reservations and prohibitions according to Islam, such as the following:

(1) In most cases, hanging such things on the wall is done for purposes of decoration and adornment, as the aayaat etc. are written in calligraphy and colourful brocade. This is an inappropriate use of the Qur’aan, as it was revealed to guide people and to be read regularly. The Qur’aan was not revealed to decorate walls, but to guide mankind.

(2) Some people hang up such things for “blessing” - which is a form of bid‘ah. The blessing as described in Islam comes from reading or reciting the Qur’aan, not from hanging it up or placing it on shelves or turning it into artwork and three-dimensional images.

(3) This is contrary to the practice of the Prophet (peace and blessings of Allaah be upon him) and the Rightly-Guided Khaleefahs (al-Khulafaa’ al-Raashidoon), may Allaah be pleased with them, who never did such a thing. The best way is to follow them, not to introduce bid‘ah. History tells us that in places such as Andalusia, Turkey, etc., the adornment of houses and mosques with ornate carvings of aayaat only happened at times when the Muslims were weak and humiliated.

(4) Hanging up such pictures or plaques could lead to shirk, because some people think that these things are amulets that will protect the house and its people from evil and disease. This is shirk and is haraam, because the One Who really offers protection is Allaah, may He be glorified, and one of the means of gaining His protection is sincere recitation of the Qur’an and du‘aa’s taught in the Qur’aan and Sunnah.

(5) There is the risk that the Qur’aan may be used, in such cases, as a means of promoting one’s business or increasing one’s earnings. The Qur’aan should be protected from being used for such purposes. It is well-known that the production and sale of these pictures and plaques involves a great deal of extravagance and wasting money.

(6) Many of these plaques are painted with real gold, which makes using them and hanging them up even more haraam.

(7) Many of these plaques involve a kind of carelessness, because the letters are twisted into complex designs that are of no benefit to anyone because they are barely legible. Sometimes words are fashioned into the shape of a bird or a man prostrating, and similarly forbidden pictures of animate beings.

(8) Ayaat and soorahs of the Qur’aan are exposed to misuse and abuse by this practice. For example, when moving house, they are piled up with the rest of the furniture and belongings, and other objects may be placed on top of them. This also happens when they are taken down so that the wall may be painted or cleaned.

(9) Some Muslims whose observance of Islam is lacking put these plaques and pictures up so that they can feel that they are doing something religious, in order to reduce their feelings of guilt – in spite of the fact that this practice does not help them in any way.

All in all, we must close the doors of evil and follow the leaders of guidance of the early centuries of Islam, whose people the Prophet (peace be upon him) testified were the best of the Muslims in faith and practice. If someone were to say, “We are not going to abuse it or make it a decoration or exaggerate about it, we only want to remind people (about their religion) in our gatherings”, our response would be: if we look at real life, will we find that this is what actually happens? Do people really remember Allah? Do they even read these aayaat when they raise their heads?

What really happens is the opposite: people go against the words hanging over their heads, they still tell lies, engage in gossip, make fun of others and do and say evil things. Even if we assume that there are some who do benefit from these plaques etc., the fact is that they are very few, and this does not change the hukm (Islamic ruling) on the matter.

The Muslims must turn to the Book of Allaah, read it and recite it, and act in accordance with it. We ask Allaah to make the Qur’aan a light of guidance for us, and a means of removing our grief and anxiety. May Allaah bless our Prophet Muhammad.

Rulings of al-Madd in Qur’aan recitation

Would please tell me what the symbol "~" has effect on the meaning of word or phrase of the holy Quran
If some one does not Prolong the sound of the letter under "~" would that change the meanings ?

Praise be to Allaah.

This symbol "~" is used to indicate places where a Madd (elongation) that is longer than the regular elongation is required. It is used in places where the Madd is compulsory (Madd laazim), as in the word "At-Taammah ", where the elongation is six harakaat or counts. One harakah is equal to the time taken to curl or stretch one finger. This symbol is also used for al-Madd al-Muttasal (where a long vowel is followed by a hamzah in one word), such as "sawaa'un 'alaynaa ", where the Madd is between four and six harakaat. And it is used for al-Madd al-Munfassal, (where one word ends with a long vowel and is immediately followed by a word that starts with a hamzah), as in the phrase "fee aadhaaninaa waqar ", where the Madd is four or five harakaat.
This symbol does not have any effect on the meanings of the words; it is only used to indicate some kinds of Madds or elongations, as explained above. The Madd which is longer than the regular elongation (two harakaat) does not change the meaning when you do it. But we have to follow the Sunnah of recitation, and the Prophet (peace and blessings of Allaah be upon him) used to elongate some vowels in his recitation. And Allaah knows best.

Which is better, to recite Qur’aan from the Mushaf or from memory?

Is it better to recite from the Mushaf than from memory? Please explain.

Praise be to Allaah.

If one is reciting Qur’aan in situations other than in prayer, then reading from the Mushaf is better, because it is more accurate and helps one to remember better. But if reciting from memory is easier and helps one to concentrate more and have better presence of mind (khushoo’), then one should recite from memory.

In prayer, however, it is better to recite from memory, because if a person recites from the Mushaf, he will be doing repeated actions such as holding the Mushaf, putting it down, turning its pages and looking at the letters. By doing so he will miss out on putting his right hand over his left hand on his chest when standing during the prayer, or spreading out his arms during rukoo’ and sujood, if he puts the Mushaf under his arm. Hence we think that it is preferable for a person who is praying to recite from memory rather than from the Mushaf.

We see some people when they pray behind the imaam, carrying the Mushaf and following the imaam’s recitation. This is something which should not be done, for the reasons we have referred to above, and because they do not need to do anything except follow the imaam.

However, if the imaam does not have such a good memory, and he says to one of the members of the congregation, “Pray behind me, and follow me (my recitation) in the Mushaf, and if I make a mistake, correct me,” then there is nothing wrong with this.

Ruling on reciting the Qur’aan collectively

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What is the ruling on reciting the Qur’aan collectively in the mosque?

Praise be to Allaah.

The question is somewhat vague. If what is meant is that they recite it all together, in unison, pausing and stopping at the same time, then this is not prescribed in Islam and at the very least it is makrooh (disliked), because it is not reported that the Prophet (peace and blessings of Allaah be upon him) or his Companions (may Allaah be pleased with them) did any such thing. But if this is done for the purpose of teaching, we hope that there is nothing wrong with it. If what is meant is that the people gather to recite Qur’aan in order to memorize and learn it, and each one recites whilst the others listen, or each one reads to himself – not in unison with the others – then this is permissible because it was reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No group of people gathers in one of the houses of Allaah to recite the Book of Allaah and study it together, but tranquillity descends upon them, the angels surround them, mercy comes down upon them, and Allaah mentions them to those who are with Him.” (Reported by Muslim).