Question We know that the Qur’aan is sacred and none may touch it except those who are purified. What is your opinion concerning touching tapes on which Qur’aan is recorded, by either men or women if they are in a state of janaabah (impurity as a result of sexual activity) or by women if they are menstruating? Is it permissible for them to touch or carry a tape on which Qur’aan is recorded?

Question

We know that the Qur’aan is sacred and none may touch it except those who are purified. What is your opinion concerning touching tapes on which Qur’aan is recorded, by either men or women if they are in a state of janaabah (impurity as a result of sexual activity) or by women if they are menstruating? Is it permissible for them to touch or carry a tape on which Qur’aan is recorded?

Praise be to Allah.
    There is nothing wrong with a person who is in a state of 
    janaabah etc. carrying or touching a tape on which Qur’aan is recorded.

Question Did Phrophet Muhammed (saw) apply surma (kohl) to his eyes? And are there any ahadeeth that narrate this? In the USA kohl is banned as it causes lead poisoning (as they say) can this be true? because I would like to apply it as well, as i suffer from poor vision.

Question

Did Phrophet Muhammed (saw) apply surma (kohl) to his eyes? And are there any ahadeeth that narrate this? In the USA kohl is banned as it causes lead poisoning (as they say) can this be true? because I would like to apply it as well, as i suffer from poor vision.

Praise be to Allah.
    In a number of hadeeths it is narrated that the Prophet  
    (peace and blessings of Allaah be upon him) used kohl and commanded others 
    to do so. For example it is narrated in the Musannaf of Ibn Abi 
    Shaybah, from the hadeeth of Anas, that the Prophet  (peace and 
    blessings of Allaah be upon him) used to apply kohl to his right eye three 
    times, and to his left eye twice. This hadeeth was classed as saheeh by 
    al-Albaani in al-Silsilah al-Saheehah no. 633. And it was proven in
    Sunan al-Nasaa’i (5113) and Sunan Abi Dawood (3837) and 
    elsewhere, from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him) 
    that the Messenger of Allaah  (peace and blessings of Allaah be upon 
    him) said: “The best of your kohl is ithmid (antimony), for it makes 
    the vision clear and makes the hair  grow.” 
Ibn al-Qayyim (may Allaah 
    have mercy on him) said: Kohl protects the health of the eyes and gives 
    strength and clarity of vision, and cleanses they eye of bad substances. In 
    addition to that some types of kohl also serve as an adornment and if it is 
    applied before going to bed this is even better. And ithmid is more 
    efficacious than other types of kohl. 

    Zaad al-Ma’aad, 4/281. 

    It says in al-Mughni: It is mustahabb to use kohl an 
    odd number of times. (al-Mughni, 1/106). 

    It says in al-Majmoo’: With regard to using kohl an 
    odd number of times, there is a difference of scholarly opinion. It was said 
    that it should be applied an odd number of times to one eye and an even 
    number of times to the other, so that the total number will be odd. The 
    correct view of the scholars who examined this issue is that it should be 
    applied an odd number of times to each eye. Based on this, the Sunnah is to 
    apply it three times to each eye. (al-Majmoo’, 1/334). 
Shaykh Ibn ‘Uthyameen 
    (may Allaah have mercy on him) was asked: Some eye doctors say that kohl is 
    harmful to the eyes and they advise not using it. What do you say to them? 

    He replied: Ithmid (antimony) is known to be very good for 
    the eyes. I do not know anything about other types of kohl. Trustworthy 
    doctors are the ones whom we should consult on this matter. 
And it was said of Zarqa’ 
    al-Yamaamah, who could see as far as three days, that when she was killed, 
    they saw that all the veins of her eyes bore traces of this ithmid. 

    (Majmoo’ al-Fataawa, vol. 17; Chapter on medical 
    treatment and visiting the sick). 

    From the above it is known that kohl is good and is not 
    harmful to the eyes, rather it is beneficial. But there may be some kinds of 
    modern, manufactured kohl that contain some chemical ingredients which may 
    cause physical damage and remove some of the benefits of kohl. Hence people 
    nowadays should look for pure kohl and not regard every kind of kohl 
    available nowadays as beneficial. And Allaah knows best.

Question In the slaughterhouse there is a mute butcher. We want to know how he can say the name of Allaah over the animal being slaughtered.

Question

In the slaughterhouse there is a mute butcher. We want to know how he can say the name of Allaah over the animal being slaughtered.

Praise be to Allah. 
          Ibn Qudaamah said: 
 
          He (al-Khirqi) said: if he is mute, then he may point 
          to the sky. 
 
          Ibn al-Mundhir said: all of the scholars from whom we 
          gained knowledge were agreed that meat slaughtered by a mute person 
          is halaal. (Those scholars) include al-Layth, al-Shaafa’i, Ishaaq and 
          Abu Thawr. This is also the view of al-Shu’bi, Qutaadah and al-Hasan 
          ibn Saalih. 
 
          Since this is proven, then he should point towards the 
          sky, because this gesture will take the place of speaking. His pointing 
          towards the sky indicates that he intends to mention the One Who is 
          above the heavens. 
 
          Al-Shu’bi said something similar to this. 
 
          This is also indicated by the hadeeth of Abu Hurayrah, 
          that “A man brought a non-Arab slave woman to the Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) and said, ‘O Messenger of 
          Allaah, I have to free a believing slave; shall I free this woman?’ 
          The Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) asked her: ‘Where is Allaah?’ 
          She pointed to the sky. He said, ‘Who am I?’ She pointed to the Messenger 
          of Allaah 
          
          (peace and blessings of Allaah be upon him) then to the sky, meaning 
          that he was the Messenger of Allaah. The Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) said: ‘Set her free, for 
          she is a believer.’” This was narrated by Imaam Ahmad, and by al-Qaadi 
          al-Barti in their Musnads. 
 
          The Messenger of Allaah 
          
          (peace and blessings of Allaah be upon him) ruled that she was a believer 
          on the basis of her pointing towards the sky, meaning that Allaah is 
          above the heavens. So this should be sufficient as a sign of mentioning 
          the name of Allaah. 
 
          So if he (the mute butcher) makes a gesture that indicates 
          mentioning the name of Allaah, and that is known, then that is sufficient.

Ruiling on Eating Pork – Is Pork Halal?

Pork is a food taboo among Jews, Muslims, and some Christian denominations. Swine were prohibited in ancient Syria[1] and Phoenicia,[2] and the pig and its flesh represented a taboo observed, Strabo noted, at Comana in Pontus.[3] A lost poem of Hermesianax, reported centuries later by the traveller Pausanias, reported an etiological myth of Attis destroyed by a supernatural boar to account for the fact that “in consequence of these events the Galatians who inhabit Pessinous do not touch pork”.[4] In Abrahamic religions, eating pig flesh is clearly forbidden by Jewish (kashrut), Islamic (halal) and Adventist (kosher animals) dietary laws.

Although Christianity is also an Abrahamic religion,[5] most of its adherents do not follow these aspects of Mosaic law and do consume its meat. However, Seventh-day Adventists consider pork taboo, along with other foods forbidden by Jewish law. The Ethiopian Orthodox Church and the Eritrean Orthodox Church[6] do not permit pork consumption. Hebrew Roots Movement adherents also do not consume pork.

It is forbidden.