Ruling on wearing a wig for a woman who is bald; can she wipe over it when doing wudoo’?

I suffer from hair loss, and have bald patches on parts of my head. This has made me depressed. Sometimes I see young girls with beautiful hair and they feel sorry for me. I have tried to get hair transplant surgery, but the doctors told me that it will never work with me, because the skin of my scalp is not suitable. Even though I cover my head when I go out and I wear hijab, when I am at home or in family gatherings or parties where men and women are segregated and I do not need to wear hijab, I feel very upset because I cannot take it off. Is it permissible for me to wear a wig? 
If the answer is yes, does it have any effect on wudoo’?.

Praise be to Allaah.

Firstly: 

In the answer to question no. 1171, we stated that it is haraam to use wigs in principle, even if it is for a woman to adorn herself for her husband, and that it comes under the heading of hair extensions, which are haraam. 

In the answers to questions no. 101430 and 113548, we stated that it is permissible to wear a wig in order to cover a defect in the case of a woman who is bald, and that this is the view of Shaykh al-‘Uthaymeen (may Allah have mercy on him), unlike other contemporary scholars who regard that as coming under the same heading as hair extensions which are haraam. The words of Shaykh al-‘Uthaymeen may be found in the questions referred to. 

Secondly: 

With regard to wiping over the wig when doing wudoo’, it is better and more on the safe side to remove it when doing wudoo’ and to wipe the head directly. This is more on the safe side, even though wiping over it is permissible. The Prophet (sa) wiped over his hair when it was held together with a sticky substance (mulabbad), and he wiped over his turban. 

But in the case of ghusl, it must be removed so that the water can reach all of the skin. 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: 

The scholars differed with regard to whether it is permissible for a woman to wipe over her head cover. 

Some of them said that it is not acceptable because Allah enjoined wiping the head when He said (interpretation of the meaning): “rub (by passing wet hands over) your heads” [al-Maa’idah 5:6]; and if she wipes over her head cover, she has not wiped over her head, rather she has wiped over a barrier, namely the head cover, so it is not permissible. 

Others said that it is permissible, and they drew an analogy between the head cover and the man’s turban: the head cover for women is like the turban for men, and difficulty is present in both cases. 

Whatever the case, if there is any difficulty because of cold weather, or in taking it off and wrapping it again, then there is nothing wrong with wiping over it in that case, although it is better not to wipe over it, and there is no saheeh hadeeth in this regard. 

If the hair is stuck together with henna or dye or honey and the like, it is permissible to wipe over it, because it is proven that the Prophet (blessings and peace of Allah be upon him) used to stick his hair together with something when he entered ihram, and whatever is applied to the hair in this fashion is regarded as being part of the head. 

This indicates that there is some element of leniency with regard to purifying the head. 

Based on this, if a woman has stuck her hair together with henna, it is permissible for her to wipe over it, and there is no need for her to undo her hair and scrape away this henna. 

It may be said that there is a precedent, namely the ring; the Messenger (blessings and peace of Allah be upon him) used to wear a ring, but despite that he did not make the water go between the ring and the skin. Such matters may be overlooked in sharee‘ah, especially since the basic principle concerning the head is that it does not have to be purified by washing; rather it is purified by wiping. Hence its purification is reduced to wiping. 

The turban, khuff (leather slipper) and head cover may only be wiped in the case of minor impurity, not major impurity. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal who said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed us when we were travelling not to take off our khufoof (leather slippers) for three days and nights, except in the case of janaabah, but not in the case of defecation, urination or sleep. 

The words “except in the case of janaabah” refer to major impurity. 

The words “but not in the case of defecation, urination or sleep” refer to minor impurity. If a person becomes junub during the period when wiping over the khufoof is permitted, then he should not wipe over them; rather he has to do ghusl, because in the case of major impurity, there is nothing that can be wiped over at all, except a plaster cast. End quote. 

Al-Sharh al-Mumti‘ ‘ala Zaad al-Mustaqni‘, 1/239-242. 

And Allah knows best.

He bathed in seawater; does that take the place of wudoo’?

If there is a river or sea near me, and I bathe in it, and after that the time for prayer comes and I do not have any other water apart from that with which I could do wudoo’, is my bathing sufficient to replace wudoo’ and can I pray like that?.

Praise be to Allaah.

You have to do wudoo’ using water from whatever is around you of the river or sea. The Prophet (blessings and peace of Allah be upon him) was asked about doing wudoo’ from the sea and he said: “Its water is a means of purification and its dead meat recovered from it is permissible .” So, praise be to Allah, if you took a dip in the sea to cool off or to remove dirt and the like, it is not sufficient; rather you have to do wudoo’. 

But if you were in a state of janaabah, and you intended to remove both major and minor impurity by doing ghusl, it is sufficient. However, it is better to do wudoo’ as for prayer, then do ghusl to remove janaabah. This is what the Prophet (blessings and peace of Allah be upon him) used to do. The Prophet (blessings and peace of Allah be upon him) would start with wudoo’. He would clean himself first, then he would do wudoo’ as for prayer, then he would do ghusl. This is the Sunnah and that is sufficient. 

But if he intended to do both together, and did not start with wudoo’, rather he intended to do ghusl and wudoo’ together with one intention, that is sufficient according to a number of scholars. What is better is to do what the Prophet (blessings and peace of Allah be upon him) did, namely clean oneself and do wudoo’ as for prayer first, then pour water over the body to complete one’s ghusl. This is the Sunnah when purifying oneself from janaabah. This also applies in the case of menses. When a woman’s menses ends, she should clean herself and do wudoo as for prayer, then she should wash herself, making sure that water reaches all parts of the body. This is what is enjoined in sharee‘ah, and this suffices for both wudoo’ and ghusl. 

The water may come from the sea or a river or a well. Praise be to Allah, the matter is broad in scope. Allah, may He be exalted, said (interpretation of the meaning): “…and you find no water…” [al-Nisa’ 4:43]. Water includes seas, rivers, streams and wells. All of them come under the heading of water. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) 

Does it invalidate his ghusl if some maniy comes out whilst he is doing ghusl?

If you realise a bit of sperm comes out whilst doing ghusl not after or before but during the process, is the ghusl you are undertaking invalid?.

Praise be to Allaah.

Emission of maniy whilst doing ghusl must be one of two things: 

-         It happened with desire or

-         It happened without desire. 

If it happened with desire, then this invalidates the first ghusl. So if he had washed his head and part of his body, then maniy was emitted with desire, that invalidates his previous ghusl and he has to repeat what he had already washed. 

It says in al-Mawsoo‘ah al-Fiqhiyyah (5/220): The fuqaha’ are unanimously agreed that emission of maniy is one of the things that make ghusl obligatory. In fact, an-Nawawi narrated that there was consensus on this point. 

But if it happens without desire, and it is just the remnants of the first emission, this invalidates wudoo’, but he does not have to repeat what he has done of ghusl. See the answer to question no. 49693. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: With regard to this questioner who emitted it, if there was no desire that led to its emission, then it is the remnants of the first episode of janaabah, and does not necessitate ghusl. All he has to do is wash it off and wash everything it got onto, and repeat wudoo’ only.

End quote from Fataawa Noor ‘ala’d-Darb 

And Allah knows best.

What is the janaabah that makes ghusl obligatory?

There are two things that may happen during intercourse or foreplay between a man and his wife, which is where the woman may reach climax but not emit anything, or she may reach it and emit something. But I have read something that says that if the woman sees discharge then she has to do ghusl, but in fact there are two types of discharge – one is the well known “maniy” and the other is vaginal secretions. My question is: if a man engages in foreplay with his wife and she reaches climax but does not emit anything, does she become junub and thus is obliged to do ghusl?.

Praise be to Allaah.

Firstly: 

Both spouses should know that there are two things which make ghusl obligatory with regard to intimate acts: 

-1-

Intercourse, which is when his private part enters the wife’s private part, even if he does not ejaculate. 

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and has intercourse with her, then ghusl is obligatory.”

Narrated by al-Bukhaari, 291; Muslim, 348 – the latter added: “Even if he does not ejaculate.” 

An-Nawawi (may Allah have mercy on him) said: 

What this hadeeth means is that the obligation of ghusl does not depend on emission of maniy; rather when the tip of the penis disappears inside the vagina, ghusl becomes obligatory for both the man and the woman. There is no difference of opinion concerning this nowadays; there was a difference of opinion concerning it among some of the Sahaabah and those who came after them, then consensus was formed on what we have mentioned above, and this has been discussed previously. 

Sharh Muslim, 4/40, 41 

-2-

Emission of maniy.

It was narrated from Abu Sa‘eed al-Khudri that the Prophet (blessings and peace of Allah be upon him) said: “Water is for water (i.e., ghusl must be done when semen is emitted).” 

Narrated by Muslim, 343 

This water comes out of a man in spurts and it comes out of the woman without spurts, but in both cases it is accompanied by feelings of pleasure, followed by physical exhaustion. Each of them has its own characteristic smell. 

See the answers to questions no. 36865, 83570, 2458 and 12317 

Secondly: 

What the married woman should know is that the discharges that may come out during intimate activity are of two types:

 -1-

That which comes out to lubricate the vagina and make intercourse easier; this does not make ghusl obligatory; rather wudoo’ is required in this case. 

-2-

That which comes out after orgasm, when climax is reached, and is followed by physical exhaustion. This is “maniy” and if it is emitted, ghusl becomes obligatory. 

There is a difference between the “water” of the man and that of the woman. The man’s water is white and thick, and the woman’s water is yellow and thin. 

It was narrated that Umm Salamah (may Allah be pleased with her) said: The Prophet (blessings and peace of Allah be upon him) said: “The water of the man is thick and white, and the water of the woman is thin and yellow.”

Narrated by Muslim, 311. 

This water (maniy) is that which makes ghusl obligatory for both men and women if it is emitted. 

And Allah knows best.

Benefits for the students when they learn holy Quran through the Quranic Students the kids get wiser when the student start Quran reading from there childhood and gain the Our beloved Prophet Muhammad (saww) said: Who ever read Quran before becoming a Baaligh has indeed been given wisdom as a child. The quran teaching is one of the best intellectual treasures that a student can have. And we should guide our kids to learn quran Our Prophet Muhammad (saww) said: The holy Quran is a wealth with which there is no poverty, and without which there is no wealth. So quran tutor should let the student do quran memorization and pay attention to the main lesson of the quran wile reading quran or become a Quran reciter with its depth knowledge to shine in the whole world  now a day many online institutes who teach kids quran online and give them tajweed quran lessons to improve the kids quran recitation online and let then learn quran online with proper manner and following and learn quranic Arabic with the translation and then learn quran tafseer also so the student can feel the main them and get the true guidance

End of the note by quran education

Muslim bathroom etiquette

Have I heard correctly that your rules of modesty require men to crouch or squat to urinate?? I am wondering if it would be more polite not to use the urinal in a men's room if someone who I believe is Moslem is nearby at the wash basin. I know that for women the modesty laws are a lot stricter than for most Western women, and I respect Islamic women very much for that. I also don't want to offend Moslems if there is some way I may be acting in an immodest way, unknowingly, around them. Thank you in advance for your answer and may the blessings of health and peace attend you.

Praise be to Allaah.

First of all, we must thank you for you concern about the feelings of Muslims and your efforts to find out what may offend them so that you may avoid it. We are happy to provide you with a detailed answer to your question and more, in the hope that it may open the way to great good for you.

Among the signs of the greatness of the blessed Islamic sharee’ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden. It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration. (At the time of the Prophet (peace and blessings of Allaah be upon him)), one of the mushrikeen (polytheists) said to (the Prophet’s Companion) Salmaan al-Farsi (may Allaah be pleased with him): “Your Prophet has taught you everything, even how to defecate!” Salmaan said: “Yes, he forbade us to face the qiblah when urinating or defecating…” (Reported by al-Tirmidhi, no. 16; he said it is a saheeh hasan hadeeth; also reported in Saheeh Muslim and elsewhere). Islamic sharee’ah includes a number of rules and manners to be followed when answering the call of nature, including the following:

Not to face the qiblah (direction of prayer, i.e. the Ka’bah which was built in Makkah by Ibrahim, upon whom be peace, as commanded by Allaah) when urinating or defecating. This is out of respect for the Qiblah and for the symbols and rituals of Allaah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you sits down to answer the call of nature, he should not face the qiblah or turn his back towards it.” (Reported by Muslim, 389).

He should not touch his penis with his right hand when urinating, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you urinates, he should not hold his penis in his right hand or clean it with his right hand; and (when drinking), he should not breathe into the vessel.” (Reported by al-Bukhaari, 150).

He should not remove najaasah (impurity) with his right hand; the left hand should be used for this purpose, because of the hadeeth quoted above, and because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you wipes himself, he should not use his right hand.” (Reported by al-Bukhaari, 5199). The Prophet’s wife Hafsah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to use his right hand for eating, drinking, making wudoo’, getting dressed, and giving and taking things, and he used to use his left hand for other things. (Reported by Imaam Ahmad; see also Saheeh al-Jaami’, 4912). Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you cleans himself, he should not use his right hand, he should use his left hand.” (Reported by Ibn Maajah, 308; see also Saheeh al-Jaami’, 322).

The Sunnah is to answer the call of nature sitting, making oneself close to the ground, because this is more concealing, and makes it less likely that spray from one's urine will come back on one’s body or clothes, making them dirty. If a person can be sure of avoiding this, then it is permissible to urinate standing up.

A person should be concealed from the sight of others when answering the call of nature. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to prefer to go behind a rise in the ground or a garden of date palms. (Reported by Muslim, 517). If a person is out in an open space and cannot find anything to conceal him when he needs to answer the call of nature, he should move far away from the other people around him, because al-Mugheerah ibn Shu’bah said: “I was with the Prophet (peace and blessings of Allaah be upon him) on a journey, when he felt the need to answer the call of nature, so he went far away.” (Reported by al-Tirmidhi, 20; he said it is a saheeh hasan hadeeth). ‘Abd-Allaah ibn Abi Quraad said: “I went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) to an open space, and when he needed to answer the call of nature, he moved away.” (Reported by al-Nisaa’i, 16; see also Saheeh al-Jaami’, 4651)

A person should not uncover his ‘awrah (private parts) until after he has squatted close to the ground, because this is more concealing, as Anas (may Allaah be pleased with him) reported: “When the Prophet (peace and blessings of Allaah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.” (Reported by al-Tirmidhi, 14; see also Saheeh al-Jaami’, 4652). If a person is in a (modern) toilet, he should not lift his garment until he has closed the door and is out of sight of other people. With regard to this point and the one before, it is worth noting that the habit of many people in the West and elsewhere, of urinating in a standing position in front of other people in public toilets (using urinals) is something which goes against good manners, modesty and decency, and is repulsive to anyone who possesses sound common sense and wisdom. How can anybody uncover in front of other people the ‘awrah (private parts) which Allaah has placed between his legs to conceal it and commanded him to cover it? The idea that it should be covered is well established among all wise and decent people of all races. It is wrong in principle to build restrooms of this shameful type, where the users can see one another, thus making them worse than some kinds of animals whose habit is to conceal themselves from one another when urinating or defecating.

It is also good manners according to Sharee’ah to recite certain adhkaar (supplications) when entering or leaving the toilet, which are quite appropriate to the situation and place. Our Prophet (peace and blessings of Allaah be upon him) taught us that when entering the toilet, we should say: “Allaahumma innee a’oodhi bika min al-khubthi wa’l-khabaa’ith (O Allah, I seek refuge with You from male and female devils).” When leaving the toilet, he should say: “Ghufraanak (I seek Your forgiveness).”

He should be careful to remove all impurity after answering the call of nature, because the Prophet (peace and blessings of Allaah be upon him) warned against being careless in cleaning oneself after urinating: “Most of the punishment of the grave will be because of urine.” (Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202). Ibn ‘Abbaas (may Allaah be pleased with them both) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two graves, and said: “They are being punished, but they are not being punished for any major sin. One of them used not to protect himself (i.e. keep himself clean from) his urine, and the other used to walk about spreading malicious gossip.” (Reported by al-Bukhaari, 5592).

Any impurity should be washed or wiped three times or an odd number of times greater than three, according to whatever is needed to cleanse it, because ‘Aa’ishah (may Allaah be pleased with her) reported that the Prophet (peace and blessings of Allaah be upon him) used to wash his posterior three times. Ibn ‘Umar said: “We did this too and found it to be healing and cleansing.” (Reported by Ibn Maajah, 350; see also Saheeh al-Jaami’, 4993). Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “When anyone of you cleans himself (with stones or similar material) let him use an odd number.” (Reported by Imaam Ahmad; classed as hasan in Saheeh al-Jaami’, 375).

He should not use bones or dung to clean himself or wipe away the impurity, rather, he should use tissue, stones, and the like. Abu Hurayrah (may Allaah be pleased with him) reported that he used to carry a vessel for the Prophet (peace and blessings of Allaah be upon him) to do wudoo’ and clean himself after answering the call of nature. Whilst he was following him, he (the Prophet) asked, “Who is that?” He said: “I am Abu Hurayrah.” He said: “Get me some stones I can use to clean myself, but do not bring me any bones or dung.” So I brought him some stones, carrying them in the hem of my garment, and placed them by his side, then I went away. When he had finished, I came back and asked him, “What is wrong with bones and dung?” He said: “They are the food of the jinn.” (Reported by al-Bukhaari, 3571).

A person should not urinate into stagnant water, because Jaabir (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade anyone to urinate into stagnant water (reported by Muslim, 423), and because this makes the water impure and harms those who use it.

A person should not urinate by the roadside or in places where people seek shade, because this is offensive to them. Abu Hurayrah reported that the Prophet (peace and blessings of Allaah be upon him) said: “Fear the two things that bring curses.” They asked, “What are the two things that bring curses, O Messenger of Allaah?” He said: “When a person relieves himself in the road where people walk or in the place where they seek shade.” (Reported by Abu Dawud, 23; see also Saheeh al-Jaami’, 110).

One should not greet a person who is answering the call of nature, or return a greeting whilst one is answering the call of nature, out of respect to Allaah by not mentioning His name in a dirty place. [Translator’s note: the Islamic greeting is “al-salaam ‘alaykum (peace be upon you)”; one of the names of Allaah is al-Salaam (the Peace)]. Jaabir ibn ‘Abd-Allaah reported that a man passed by the Prophet (peace and blessings of Allaah be upon him) whilst he was urinating, and greeted him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “If you see me in this state, do not greet me, because if you do, I will not respond.” (Reported by Ibn Maajah, 346; see also Saheeh al-Jaami’, 575). The majority of scholars say that it is makrooh (disliked) to speak in the restroom unnecessarily.

These are some of the rules and manners prescribed by the sharee’ah of Islam in this matter which is repeated many times a day by every person. If the sharee’ah has paid such minute attention to the details of such a mundane matter, what do you think it has to say about more important issues? Do you know of any other religion or system in the world that has brought laws like this? This is enough, by Allaah, to prove its perfection and beauty, and the necessity of following it. We ask Allaah to give us and you strength and to guide us all to the truth. May Allaah bless our Prophet Muhammad. 

Doing wudoo’, drinking and urinating whilst standing

Is there anything wrong with doing wudoo’, drinking or urinating whilst standing?

Praise be to Allaah.

A Muslim may do wudoo’ in whatever way is easy and practical for him, whether sitting or standing. He may also drink standing or sitting, although it is better to drink sitting down. He may also urinate standing up if necessary, as long as no one can see his ‘awrah (private parts which should remain covered) and there is no danger of the urine coming back on him. It is better to urinate sitting down, because this is how the Prophet (peace and blessings of Allaah be upon him) did it in most cases. 

She relieved herself in a cup in the Haram

A woman went to the Haram and entered the area where Zamzam is. She should not control the urge to urinate, so she urinated in a cup and threw it into the water that was flowing from the taps. What is the ruling on that?.

Praise be to Allaah.

Firstly: 

Relieving oneself in the mosque is haraam, so how about if that is in al-Masjid al-Haraam? 

It was narrated that Anas ibn Maalik said: Whilst we were in the mosque with the Messenger of Allaah (peace and blessings of Allaah be upon him), a Bedouin came and started to urinate in the mosque. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Stop, stop!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Do not interrupt him; leave him.” So they left him alone until he had finished urinating, then the Messenger of Allaah (peace and blessings of Allaah be upon him) called him and said to him: “These mosques are not the place for urinating or for anything filthy, rather they are for the remembrance of Allaah, prayer and reading Qur’aan.” Then he told a man to bring a bucket of water and he threw it over (the urine). 

Narrated by al-Bukhaari, 217; Muslim 285. 

The Sahaabah (may Allaah be pleased with them) felt a sense of pride and protective jealousy (gheerah), so they shouted at that Bedouin and wanted to stop him and denounce him so that he would not carry on urinating. It may be understood from this that it is not permissible to approve of an evil action, rather we must hasten to denounce the one who is doing something wrong, but in this incident denunciation may have led to something even more harmful, and it was for that reason that the Prophet (peace and blessings of Allaah be upon him) told them not to do it, and he rebuked them for shouting at the Bedouin. 

This is the first issue that should be noted with regard to this question, which is that it is haraam to relieve oneself in the mosque. That applies if a person is going to relieve himself on the floor of the mosque, but if it is going to be in a vessel then some scholars were of the view that it is permissible if that is necessary or if it is too difficult to go out of the mosque because one is sick etc. That appears to be the case in the situation mentioned here. 

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa al-Kubra: 

(With regard to) urinating in a vessel in the mosque, some of them forbade that and some allowed it if that is necessary. 

And he said elsewhere that it may be permissible if there is a need for that. He said in al-Fataawa al-Misriyyah: 

It is more likely that it is permissible when necessary. 

Secondly: 

If a person needs to relieve himself then he should conceal himself so that no one will see him and look at his private parts. 

It was narrated that Ibn ‘Abbaas said: The Prophet (peace and blessings of Allaah be upon him) passed by two graves and said: “They are being punished but they are not being punished for anything that was difficult to avoid, but it is a major sin. One of them used not to take care to avoid getting urine on his clothes, and the other used to walk around spreading malicious gossip (nameemah).” Then he took a green date palm leaf, cut it in two and placed one on each grave. They said, “O Messenger of Allaah, why did you do that?” He said, “So that their punishment might be reduced until this dries out.” 

Narrated by al-Bukhaari, 213 and 5708 – this version was narrated by him; and by Muslim, 292. 

This is the second issue that should be noted with regard to this question, which is that it is essential to conceal one’s ‘awrah when relieving oneself and indeed in all situations. If the sister was keen to do this and did do it, then there is no sin on her, in sha Allaah. 

Thirdly: 

The third issue that should be noted with regard to this question is the disposal of this urine. If she had kept it in a safe container until she took it outside the Haram, or in a place where it could not come into contact with pure (taahir) things, that would have been better. But with what she did – which was to throw it into the place where the water of Zamzam is disposed of – there is the fear that it may have contaminated some of the people who were there at the taps. If the urine was disposed of in such a way that the people would not have been contaminated by it, then there is nothing wrong with this action, but the first action suggested above is more correct, as we have mentioned. 

In conclusion, what this woman did is permissible because she needed to do that, but we should take into consideration the fact that she should conceal herself when relieving herself so that her ‘awrah will not become visible and she will not annoy the people or contaminate them with this najaasah (impurity). 

And Allaah knows best.

Following note from Muslim Quran online Blog

The first lesson to be learned by all Muslims is the importance of the Reading Quran Online. All Muslim should learn holy Quran online  is the Book of Allah All mighty. Every word which the quran reciter recites or he read quran is the word of Allah it is mentioned in Quran in Arabic that it is the guidance which has come from Allah. That is why we as Muslim say it is the Holy Book. We should  learn quran and focus on quran teaching thought by the quran tutor to the students and the tutor should arrange the kids quran lessons in such an easy manner so they can understand it easily and make there quran recitation online as beautiful as he could and teach them that the words of Koran were sent by Allah to our beloved Prophet Muhammad (SAWW) through the angel Jibraeel. And further more elaborate wile reading quran with teaching them the quran tafseer and the tajweed quran with its rules let then do quran memorization in the proper manner We as Muslim should respect the teachings of Quran and in every other manner when we are reading it or when we listen to                     

 

                                                                                                                                               

                                            

Following note from Learning Quran online Blog

Learn holy Quran online which it self states in it that only those who are learn quran and pure should touch the holy text: This is indeed a Quran in Arabic in a book well-guarded, which none shall touch but those who are clean (56:77-79).  One should make formal ablutions before handling or Quran reading and this the quran tutor should tell in his quran teaching when quran for kids lessons are going on. After intercourse or menstrual bleeding one should not touch the holy Quran or do quran recitation and also not do quran memorization until after bathing non-Muslim should not handle the sacred text, but may listen to Quran online or read quran translation or exegesis. With all these things in mind when one is not reading or reciting holy Quran it should be closed and stored in nice and clean place, it should never be placed on floor or in a bathroom and Muslim should focus on reading quran the tajweed quran and its rules with a proper institute.

End of the note by holy Quran reciter            Quran wake up Muslims and spread the word of Islam to

End of the note by quran education

Practice Islam from live quran and spread the word of truth