Surah Aal-e-Imran, Verse 132:

Surah Aal-e-Imran, Verse 132:
وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

En gehoorzaamt Allah en de boodschapper, zodat u barmhartigheid moge worden betoond.

وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ [Aal-Imran : 132]
(3:132) And obey Allah and the Messenger, that you may be shown mercy. And hasten to the for-giveness of your Lord and to a Paradise as vast as the heavens and the earth, prepared for the God-fearing who spend in the way of Allah both in plenty and hardship, who restrain their anger, and forgive others. Allah loves such good-doers.”

Surah Aal-e-Imran, Verse 124:

Surah Aal-e-Imran, Verse 124:
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ

Toen gij tot de gelovigen zeidet: “Zal het niet genoeg voor u zijn, dat uw Heer u met drie duizend nedergezonden engelen zal helpen?

إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ [Aal-Imran : 124]
(3:124) And recall when you said to the believers: ‘Will it not suffice you that your Lord will aid you by sending down three thousand angels? *96
*96). When the Muslims saw that their enemies numbered three thousand while three hundred out of their army of one thousand had departed they began to lose heart. It was on this occasion that the Prophet spoke these words to them.

Surah Al-Baqara, Verse 8:

Surah Al-Baqara, Verse 8:
وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُم بِمُؤْمِنِينَ

En er zijn mensen, die zeggen: “Wij geloven in Allah en in de laatste Dag, hoewel zij geen gelovigen zijn.”

The Tafsir of Ayah 2:8 Allah said, ی And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they do not believe. Muhammad bin Ishaq narrated that Ibn Abbas said that, “This refers to the hypocrites among the Aws and Khazraj and those who behaved as they did.” This is how Abu Al-Aliyah, Al-Hasan, Qatadah and As-Suddi explained this Ayah.
Allah revealed the characteristics of the hypocrites, so that the believers would not be deceived by their outer appearance, thus saving the believers from a great evil. Otherwise, the believers might think that the hypocrites were believers, when in reality they are disbelievers. To consider the sinners as righteous people is extremely dangerous, Allah said, (And of mankind, there are some who say: “We believe in Allah and the Last Day” while in fact they do not believe) meaning, they utter these false statements only with their tongues, just as Allah said, ﻥیﻥﻥﺝ When the hypocrites come to you (O Muhammad), they say: “We bear witness that you are indeed the Messenger of Allah.” Allah knows that you are indeed His Messenger. (63:1) This Ayah means that; the hypocrites utter these statements only when they meet you, not because they actually believe what they are saying. The hypocrites emphasize their belief in Allah and the Last Day with their words, when that is not the case in reality. Therefore, Allah stated that the hypocrites lie in their testimony of creed, when He said, (And Allah bears witness that the hypocrites are indeed liars), (63:1), and, (while in fact they believe not). Allah said, (They try to deceive Allah and those who believe). The hypocrites show belief outwardly while concealing disbelief. They think that by doing this, they will mislead Allah, or that the statements they utter will help them with Allah, and this is an indication of their total ignorance. They think that such behavior will deceive Allah, just as it might deceive some of the believers.

Saad : 71

إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِّن طِينٍ [Saad : 71](38:71) When your Lord said to the angels: *59 ‘Verily I am creating a human being from clay. *60*59) This is the explanation of the dispute referred to about, and the dispute implies Satan’s dispute with God, as becomes evident from the verses that follow. In this regard, one should bear in mind the fact that “the exalted ones” implies the angels, and the dialogue between Allah and Satan was not direct but it took place through some angel. Therefore, no one should havc the misunderstanding that Allah also was included among the exalted ones. This story has already been narrated at the following places about: Al-Baqarah: 30-39, AI-A’raf: 11-25, Al-Hijr: 26-44, Bani Isra’il: 61-65, Al-Kahf: 50, Ta Ha: 116-126.
*60) Lexically, bashar means a gross body whose surface is bare and uncovered by anything else. After the creation of man this word has been used for man himself, but mentioning him by the word bashar before his creation and making him from clay clearly means: “I am about to make an image of clay, which will be without any feathers and hair, etc., whose skin will not be covered by wool or hair or feathers like the skin of other animals.

Al-Baqara : 3

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ [Al-Baqara : 3](2:3) who believe in the unseen *4 , establish the Salats *5 and expend (in Our way) out of what We have bestowed on them; *6*4). This is the second prerequisite for deriving benefit from the Qur’an. Ghayb signifies the verities which are hidden from man’s senses and which are beyond the scope of man’s ordinary observation and experience, for example the existence and attributes of God, the angels. the process of revelation, Paradise, Hell and so on. ‘Belief in the ghaib’ means having faith in such matters, based on an absolute confidence in the Messengers of God and despite the fact that it is impossible to experience them.
According to this verse, Qur’anic guidance can prove helpful only to those prepared to affirm the truths of the suprasensory realm. People who make their belief in these questions conditional upon sensory perception of the object of belief, and who are not prepared even to consider the possibility of the existence of things that cannot be weighed or measured, cannot profit from this Book.
*5). This is the third requirement. It is pointed out that those to whom belief means merely the pronouncement of a formula, who think that a mere verbal confession of faith is enough and that it makes no practical demands on them, can derive no guidance from the Qur’an. To benefit from the Qur’an it is essential that a man’s decision to believe should be followed immediately by practical obedience to God.
Prayer is the first and continuing sign of practical obedience. No more than a few hours can pass after a man has embraced Islam than the mu’adhin calls to Prayer and it becomes evident whether or not the profession of faith has been genuine. Moreover, the mu’adhin calls to Prayer five times every day and whenever a man fails to respond to his call it becomes clear that he has transgressed the bounds of practical obedience. An abandonment of Prayer amounts to an abandonment of obedience. Obviously, if a man is not prepared to follow the directives of his guide, it is immaterial whether or not true guidance is available to him.
It should also be noted that the expression ‘establishment of Prayer’ has a wider meaning than mere performance of Prayer. It means that the system of Prayer should be organized on a collective basis. If there is a person in a locality who prays individually but no arrangements are made for congregational Prayer, it cannot be claimed that Prayer is established in that locality.
*6). This, the fourth prerequisite for a person to benefit from the Qur’an, demands that the person concerned should neither be niggardly nor a worshipper of money. On the contrary, he should be willing to pay the claims on his property of both God and man, and should not flinch from making financial sacrifices for the sake of his convictions.

Surah Al-Baqara, Verse 3:

Surah Al-Baqara, Verse 3:
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

Die in het onzienlijke geloven en het gebed houden en die weldoen met hetgeen Wij hun hebben geschonken.

At-Tawba : 115

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ [At-Tawba : 115](9:115) It is not the way of Allah to let people go astray after He has given them guidance, until He makes plain to them all that they should avoid *114 : surely Allah has the knowledge of everything.*114) “He makes plain to the people. . . . ” beforehand that they should avoid such and such thoughts, deeds and ways. But if they take no heed, and persist in wrong thinking and wrongdoing, Allah withholds His guidance from them and lets them follow the wrong way they themselves choose to follow.
This is the general formula that helps understand those passages of the Qur’an in which Allah ascribes to Himself the guidance and the deviation of the people. Allah’s guidance is that He makes plain to them the Right Way through His Prophets and Books. Then He enables those who have the intention, to follow the Right Way. On the other hand, He dces not force and compel them to follow the Right Way, if they themselves intend to persist in the wrong ways in spite of the fact that the Right Way has been made quite clear to them; He rather enables them to follow the way they themselves intend to follow.
As regards the context in which this occurs here, it is plain that it is meant to warn those people who have been mentioned in the preceding passage, and to introduce those who are .going to be mentioned in the succeeding passage

Al-An’aam : 116

وَإِن تُطِعْ أَكْثَرَ مَن فِي الْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ ۚ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ هُمْ إِلَّا يَخْرُصُونَ [Al-An’aam : 116](6:116) (O Muhammad!) If you obey the majority of those who live on earth, they will lead you away from Allah’s path. They only follow idle fancies, indulging in conjecture. *83*83). One need not follow the way of life of the majority, for the majority tend to follow their conjectures and fancies rather than sound knowledge. Their beliefs, their ideas and concepts, their philosophies of life, the guiding principles of their conduct, their laws – all these are founded on conjecture. On the contrary, the way of life which pleases God, was revealed by Him and hence is based on true knowledge rather than conjecture. Instead of trying to discover the way of life of the majority, a seeker after truth should, therefore, persevere in the way prescribed by God, even if he finds himself to be a solitary traveller.

Keeping a dog, touching it and kissing it.

Keeping a dog is najis & – If a muslim man keep dog just to guard the house, outside the house – put the dog at the end of the compound, how should he cleans himself, what if he cannot find any earth or mud to clean himself, is there other alternative way of cleaning himself? [sometime, he take the dog for jogging, pat the dog, kiss the dog etc] .

Praise be to Allaah.

Islam forbids Muslims to keep dogs, and the punishment for that is that the one who does that loses one or two qiraats from his hasanaat (good deeds) each day. An exception has been made in the case of keeping dogs for hunting, guarding livestock and guarding crops.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding, hunting or farming, one qiraat will be deducted from his reward each day.” Narrated by Muslim, 1575.

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, two qiraats will be deducted from his reward each day.” Narrated by al-Bukhaari, 5163; Muslim, 1574.

Is it permissible to keep a dog to guard houses?

Al-Nawawi said:

There is a difference of opinion as to whether it is permissible to keep dogs for purposes other than these three, such as for guarding houses and roads. The most correct view is that it is permissible, by analogy with these three and based on the reason that is to be understood from the hadeeth, which is necessity. End quote.

Sharh Muslim, 10/236

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Based on this, if a house is in the middle of the city there is no need to keep a dog to guard it, so keeping a dog for this purpose in such situations is haraam and is not permitted, and it detracts one or two qiraats from a person’s reward every day. They should get rid of this dog and not keep it. But if the house is in the countryside and there is no one else around, then it is permissible to keep a dog to guard the house and the people who are in it; guarding the members of the household is more important than guarding livestock or crops. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 4/246

There are several scholarly views about reconciling the reports which say “one qiraat” and those which say “two qiraats”.

Al-Haafiz al-‘Ayni (may Allaah have mercy on him) said:

(a)It may be that they have to do with two types of dogs, one of which could cause more harm than the other.

(b)It was said that “two qiraats” applies in cities and villages, and “one qiraat” applies in the countryside.

(c)It was said that they were said at two different times – “one qiraat” was mentioned first, then the warning was made more strict and two qiraats were mentioned.

‘Umdat al-Qaari, 12/158.


With regard to the words of the questioner, “keeping a dog is naajis”. This is not exactly correct, because the najaasah (impurity) is not in the dog itself, rather it is in its saliva when it drinks from a vessel. If a person touches a dog or a dog touches him, that does not mean that he has to purify himself, whether with soil or water. But if a dog drinks from his vessel, then he has to throw away the water and wash it seven times with water and the eighth time with soil, if he wants to use it. If he makes it just for the dog then he does not have to purify it.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The purification of the vessel of one of you, if a dog licks it, is to wash it seven times, the first time with soil.” Nararted by Muslim, 279.

And according to another report by Muslim (280): “If a dog licks the vessel of one of you, let him wash it seven times and rub it with soil the eighth time.”

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

With regard to dogs, there are three views among the scholars:

1 – That they are taahir (pure), even their saliva. This is the view of Maalik.

2 – That they are naajis (impure), even their hair. This is the view of al-Shaafa’i and is one of the two views narrated from Ahmad.

3 – Their hair is taahir but their saliva is naajis. This is the view of Abu Haneefah and of Ahmad in the other report narrated from him.

This is the most correct view. So if the wetness of the dog’s hair gets onto one’s garment or body, that does not make it naajis. End quote.

Majmoo’ al-Fataawa, 21/530.

Elsewhere he said:

That is because the basic principle is that substances are taahir, and it is not permissible to regard anything as naajis or haraam without evidence, as Allaah says (interpretation of the meaning):

“while He has explained to you in detail what is forbidden to you, except under compulsion of necessity?”

[al-An’aam 6:119]

“And Allaah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid”

[al-Tawbah 9:115]

The Prophet (peace and blessings of Allaah be upon him) said: “The purification of the vessel of one of you, if a dog licks it, is to wash it seven times, the first time with soil” – and in another hadeeth, “If a dog licks a vessel…” All of the ahaadeeth mention licking only; they do not mention any other part of the dog, regarding them as naajis is based only on analogy.

Moreover, the Prophet (peace and blessings of Allaah be upon him) granted a concession allowing people to keep dogs for hunting, herding and farming. The one who keeps them must touch the wetness of their hair, just as happens in the case of mules, donkeys, etc. To suggest that their hair is naajis when touching them cannot be avoided could impose undue hardship, which is not what the Lawgiver intended for this ummah.

Majmoo’ al-Fataawa, 21/217, 218

To be on the safe side it is better, if a person touches a dog and there is something wet on his hand, or if there is something wet on the dog, to wash his hand seven times, one of which should be with soil. Shaykh Ibn ‘Uthaymeen said:

With regard to touching this dog, if there is no wetness then it does not make the hand naajis, but if he touches it and there is any wetness, then this means that the hand becomes naajis according to the view of many scholars, and the hand must be washed after that seven times, one of which should be with soil. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 11/246.


With regard to the way in which purification from the najaasah of a dog is to be done,

What must be done is to wash off the najaasah of a dog seven times, one of which should be with soil. If soil is available then it must be used, and nothing else will do. If no soil is available, then there is nothing wrong with using some other cleaning agent such as soap.


What the questioner mentions about kissing the dog is something that causes many diseases. The diseases that people may get as the result of going against sharee’ah by kissing dogs or drinking from their vessels before purifying them are many, such as pasturella which is a bacterial disease, the cause of which exists naturally in the respiratory systems of humans and animals, but under certain circumstances this germ can invade the body and cause disease.

Another of these diseases is a parasitic disease that affects the intestines of humans and animals, and usually affects the liver and lungs, the abdominal cavity and the rest of the body.

This disease is caused by tapeworms, which are small worms 2-9 millimeters long, which are formed of three sections, a head and a neck; the head has four suckers.

The adult worms live in the intestines of their hosts, such as dogs, cats, crows and wolves.

This disease is transmitted to human who love dogs, when they kiss them or drink from their vessels.

See: Amraad al-hayawaanaat allati tuseeb al-insaan (Animal diseases that affect humans) by Dr. ‘Ali Ismaa’eel ‘Ubayd al-Snaafi.


It is not permissible to keep dogs except for hunting or guarding livestock and crops, and it is permissible to keep them for guarding houses so long as that is outside the city and that there is no other means of guarding the house. The Muslim should not imitate the kuffaar by running with the dog or touching its mouth and kissing it, which causes many diseases.

Praise be to Allaah for this pure and perfect sharee’ah, which came to set people’s spiritual and worldly affairs straight, but most people do not realize.

And Allaah knows best.

Playing [a recording of] Qur’an in an unclean (najis) place

The television is in my father and mother’s bedroom, and I want to play Qur’an on the television, but because my father is elderly, he urinates in a bottle and leaves it in the room. Is it permissible for me to turn on the television and tune into the Qur’an channels, knowing that the place is regarded as unclean or impure (najis)?


Praise be to Allah.


Part of the etiquette of interacting with the Holy Qur’an is not to recite it in filthy places, or in places where people relieve themselves.

Ibn Katheer (may Allah have mercy on him) said in Fadaa’il al-Qur’an (p. 149):

With regard to reciting Qur’an in the lavtory , it is obviously makrooh (disliked), and if we say that it is haraam, out of respect for the Qur’an, that would be a sound view. End quote.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said, explaining the etiquette of reading or reciting the Holy Qur’an:

Part of that etiquette is not to read or recite Qur’an in filthy places, or in gatherings where no one will listen to it, because reciting it in such places is disrespectful towards it. It is not permissible to recite Qur’an in lavatories and the like, which are prepared for the purpose of urination or defecation, because that is not befitting to the Holy Qur’an,

End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen (20/277).


This ruling does not apply to a room in which a sick or elderly person urinates into a bottle, because this room cannot be described as being unclean or impure (najis); rather it is pure (taahir), and the impurity is limited to the bottle only.

It is proven in the hadith that the Prophet (blessings and peace of Allah be upon him) had a vessel that he would keep with him in his room, and urinate into it if he woke up at night. This is similar to the bottle mentioned in the question.

It was narrated by Abu Daawood in his Sunan (24), an-Nasaa’i in his Sunan (32), Ibn Hibbaan in his Saheeh (1426), and al-Haakim in al-Mustadrak (594) from Hukaymah bint Umaymah bint Ruqayqah from her mother that she said: The Prophet (blessings and peace of Allah be upon him) used to have a vessel made of wood under his bed into which he would urinate at night.

This hadith was classed as hasan by an-Nawawi in al-Eejaaz fi Sharh Sunan Abi Daawood (p. 155); it was classed as saheeh by Shaykh al-Albaani in Saheeh Abi Daawood (19).

It is known that the Prophet (blessings and peace of Allah be upon him) used to remember Allah and recite Qur’an before going to sleep, and he would recite Qur’an when he woke up, and he would pray in his room. He did not refrain from doing any of those things because of this vessel.

So there is a difference between places that are set up for dealing with impurity, such as lavatories and places where animals are slaughtered, and clean, pure (taahir) places in which there happens to be some transient impurity.

The former are places where the Holy Qur’an should not be recited; as for the latter, the presence of some transient impurity in them does not mean that Qur’an cannot be recited there.

Based on that, there is nothing wrong with playing Qur’an in this room.

And Allah knows best.