Dear Brothers/Sisters,

As-salamu Alaikum wa Rahmatullahi wa Barakatuh

We would like to express our heartfelt thanks to all of you for joining us today and for sending in your valuable questions. Your eagerness to seek guidance on various matters of faith is truly commendable, and we are honored to be part of this journey with you.

A special thank you as well to our esteemed guest,Sheikh Ahmad Kutty, who has kindly taken the time to answer your questions and provide clear, insightful guidance based on Islamic teachings.

We will begin addressing your questions one by one. So, stay tuned to read the answers you’ve been waiting for! May Allah grant us all understanding and wisdom in our faith.

Question 1:

 i am 15 years old boy and im starting to have a very deep hatred for Allah, simply I feel betrayed by Allah, reason being as any kid my age i want to get into a haram relationship but i restrict because its haram Obviously, but i do ask Allah to marry this one girl i have been getting signs from Allah telling me 100% to let her go and that i wont be able to marry her at all and some signs saying the Allah doesnt always answer your dua the way you want it to be answered. but i js cant let her go, i dont want to but its been very hard to hold on to this dua and I feel betrayed by Allah because I believe with my whole heart that he was going to answer my dua, and i mean I really believe it, i wouldn’t let anything let me doubt Allah in the slightest. i asked him all through out Ramadan, EVERY time it rained, Tahujjud, friday between Asr and Magrib(in the masjid while crying) , Arifah, Aushra, while breaking my fast, i asked my mom to make dua for me, my friends family members i tried everything and EVERY single time i used the dua of yunus(a.s). I cried so much and begging Allah to let me marry this person. i tried so hard but now i feel like Allah just left me out on my own, like me asking him doesnt mean anything like he doesn’t hear me nor does he want to answer me. My Hatred for Allah stems from me have 100% trust in Allah and him letting me down. To me he could’ve only answered is one dua my whole life and i wouldve been happy. before this hatred started i wouldnt sin like when i knew something was haram i was instantly stop it, everyone sins but to me it seemed like ive got my sinning under control . Yet i kept asking for forgiveness even after i do good deeds my Iman was the highest its ever been because of this one girl. Salah would take me 30mins to an hour to finish just Dhur you can imagine Isha. Before i asked Allah to marry her i was In dunya doing whatever the rest of my peers were doing. So my question is how do i go about it i dont want to do anything with Allah, about Allah, near Allah i dont even want to sleep because my soul will return back to him and i dont wanna be with him. I feel so lost i dont want to pray neither. I really dont want anyone else i dont want better because my heart isnt attached to the better it’s attached to this person i dont want to love a new person. It’s gotten to the point I asked allah if i cant marry this person to kill me before i could see them happy with another person. I also asked Allah to never let me get married if i cant marry this person. I feel lost i dont want to go back to Allah I haven’t felt this level of betrayal and specially coming from someone like Allah. Im mentally and physically tried. Any advice?

Please use stuff from the quran and hadiths thank you

Answer 1:

I empathize with your frustration about being unable to marry your chosen woman. It has led you to question Allah’s sovereignty and wisdom dangerously. As a Muslim, it is essential to surrender to Allah’s will, regardless of whether your dreams materialize. Ultimately, only Allah knows what is truly good or harmful for us. How can you be so sure that this girl is the right person for you to build a successful marriage? Often, people marry and later divorce, causing upheaval in their lives. Conversely, many who do not marry their first choice end up in a blissful union with someone else.

There are countless examples of people fervently wishing for something only to discover later that it wasn’t beneficial. For instance, I know of a man who desperately wanted to catch a flight to a business meeting but missed it due to unforeseen circumstances. Later, he learned that the plane tragically crashed, killing all onboard. This incident made him realize that what he thought was a setback was a blessing in disguise.

We notice countless reminders of our subjectivity when we open our hearts and minds. Our limited perspective on the present and future prevents us from knowing what is best for us. Thus, we should place our trust in Allah. While we pursue our dreams and plans, we must pray for Allah’s guidance and success if it aligns with what is perfect for us. This is why the Prophet advises us to seek Allah’s guidance in making decisions ultimately beneficial by Divine Wisdom.

He told us to perform the prayer of Istikharah, a special prayer for seeking divine guidance, and offer the following supplication:

Allaahumma innee astakheeruka bi ilmika wa astaqiruka bi qudratika wa as’aluka min fadlika al-azeem, fa innaka taqdiru wa laa aqdiru, wa ta’lamu walaa a’lamu, wa anta allaamu al-ghuyoob. Allaahumma in kunta ta’lamu anna haadha al-amra khayrun lee fee deenee wa ma’aashee, wa aaqibati amree fa uqdurhu lee wa yassirhu lee thumma baarik lee feehi, wa in kunta ta’lamu anna haadha al-amra sharrun lee fee deenee wa maa’shee wa aaqibati amree fa isrifhu annee wa isrifnee anhu wa uqdur liya al-khayra haythu kaana thumaa radhdhinee bihi

(O Allah, I seek Your guidance in choosing the best path by invoking Your infinite knowledge. Empower me and grant me Your favor, for You alone hold power, while I possess none. You know everything, whereas I do not, and You are aware of all hidden mysteries. O Allah, if You know that this endeavor benefits my faith, worldly life, and ultimate destiny, then ease my path and bless my actions. However, if you see this endeavor harming my faith, worldly life, and ultimate destiny, steer it away from me and guide me away. Decree what is good for me, wherever possible, and make me content with it.)

Before succumbing to infatuation with this girl, seek Allah’s guidance to fulfill your wishes only if they align with His perfect wisdom and knowledge. Trust Allah and surrender to Him; only then will you find peace. It’s crucial to renew your faith and seek forgiveness for any sinful thoughts you may be having. In addition to seeking Allah’s guidance, I strongly recommend consulting a professional Muslim counselor for further guidance. They are equipped to provide you with the support and advice you need during this challenging time. The site editor can help connect you with a qualified counselor, so you don’t have to face this alone.

Question 2:

I have recently seen many people doubt in Islam the validity of the Quran due to the stories in the Quran being initially from the Jewish Midrash and Christian Apocryphal writings found in the Quran. Does the Quran verify these stories as being historically authentic, or were these writings used by the Prophet P.B.U.H towards Christians and Jews within his region who believed in them to be used for them to gain moral lessons from them without the Prophet getting into the historical verification of them but rather to preach to the Jews and Christians who already believed in them to receive moral codes and ethics? Does the Quran use stories or legends from previous prophets, whether historically accurate or not, to be used as historical verification of the events or to preach to individuals from the Jews and Christians to gain Moral lessons and words of wisdom to follow Allah’s way of being? Similar to when Isa P.B.U.H would speak in Parables.

Answer 2:

In trying to answer your question, I cannot do better than summarizing Shaikh Rashid Rida’s explanation of the significance or import of the Quranic stories:

“Quranic stories are not merely historical records; instead, they serve as instructive lessons, enlightening us with their educational value. Allah states in Surah Yusuf: “Indeed in their stories, there was a lesson for those of understanding.” (Yusuf: 111). Events are not presented in chronological order or exhaustively; some are detailed, others summarized, setting them apart from sacred texts of other religions.

With their timeless wisdom, these narratives provide substantial insights by highlighting Allah’s laws within society and illustrating the consequences of virtuous and sinful deeds. Allah references this in verses such as: “And the way of the ancients has passed away.” (Al-Hijr: 13) and “This is the established way of Allah with those who passed on before, and you will not find in the way of Allah any change.” (Fatir: 43)

The first verse addresses those who dismiss the truth due to indulgence and adherence to tradition. The second serves as a reminder to disbelievers about their treatment of prophets and the fate of powerful nations that ignored the call to truth.

Neglecting the historical aspect of Quranic stories does not imply that history is false. These stories are historical excerpts intended to guide, akin to examples of natural history in the Quran. They illustrate the Creator’s awe-inspiring power and wisdom, not to detail natural sciences, which humans can uncover through research and observation.

Even if the historical and natural elements in the Quran align only with contemporary views, it is not a flaw. They are designed to direct us toward beneficial understanding, warranting our attention.

As for the source of the stories in the Qur’an, Allah informs us in the Qur’an:

“You never recited any Scripture before We revealed this one to you; you never wrote one down with your hand. If you had done so, those who follow falsehood might have had cause to doubt.” (Qur’an: 29: 48)

“This is an account of things beyond your knowledge that We reveal to you [Muhammad]: you were not present among them when they cast lots to see which of them should take charge of Mary, you were not present with them when they argued [about her].” (Qur’an: 3: 44)

“This account is part of what was beyond your knowledge [Muhammad]. We revealed it to you: you were not present with Joseph’s brothers when they made their treacherous plans.” (Qur’an: 12: 102). These verses counter the false allegation of the Prophet learning from the Jews and Christians. His life was an open book to al those who knew him. They could not doubt that he was an umami who never learned to read or write, and he was called trustworthy and truthful. If it had been otherwise, how could we explain the fact that rabbis, priests and scholars from these religions well versed in the scriptures have been embracing Islam since the time of the Prophet peace be upon him.

Question 3:

Is dating on an AI chat service, Zina?

Answer 3:

I’m not familiar with the specifics of this type of dating. However, I can offer some general guidelines on what is considered haram and halal in the context of dating in Islam.

Engaging with the opposite sex, whether Muslim or non-Muslim, requires careful consideration, regardless of the medium—be it in person, by phone, or via chat. In Islam, certain boundaries are clear: haram (forbidden) remains haram, and halal (permissible) remains halal.

Friendships with the opposite sex for mere companionship or casual chat are discouraged due to the potential risks involved, such as isolation, unwanted flirtation, and inappropriate thoughts or desires. However, professional interactions that align with Islamic ethics are permissible and a testament to our devotion to our faith.

Islam advises us to avoid what is explicitly forbidden and anything that stirs doubts or unease. The Prophet Muhammad, peace be upon him, wisely noted: “Sin is what agitates your heart, while virtue brings peace.” Thus, unnecessary chatting can lead to unforeseen consequences and foster doubt and suspicion. Avoiding such exchanges helps safeguard our faith and honor, keeping us mindful of their potential risks.

The Prophet, peace be upon him, also said: “What is halal is clear, and what is haram is clear, but some matters are dubious or doubtful. Avoiding them protects one’s religion and honor.” Just as a shepherd keeps their flock away from the forbidden territory, avoiding dubious interactions protects us from falling into what is haram. Upholding these boundaries nourishes our souls with clarity and serves as a source of guidance and reassurance.

However, an exception is made for those seeking a suitable marriage partner through halal dating, focusing on establishing a faith-based relationship. This unique form of dating fosters emotional connection while prohibiting any sexual contact before marriage, offering a hopeful path to finding a lifelong partner.

To maintain purity and emphasize faith, Muslims are encouraged to meet in public settings or with a chaperone and to refrain from discussing intimacy. Halal dating aims to find a lifelong partner and involving families while maintaining strong faith is crucial.

Question 4:

I want to clarify if it is permissible in our religion to create animated stories for the actual real-life characters we have in our religion as per our historical stories. As an example, Umme Ammara (R.A) or Hazrat Khalid bin Waleed (R.A)

I plan to create such stories for our newer generation to come. I believe that a picture speaks more than a thousand words.
I want the whole world to know about our religion and its enriched history in a modern and authentic way.

The plan is to show the first character’s point of view so that a real person is not pictured in any way.
If he/she is shown slightly, he/she is completely covered from head to toe.

Your guidance is required here. I am desperately waiting for your kind reply.

JazakAllah Khair!

Answer 4:

From the sources, I’ve learned that animation, a filmmaking technique, breathes life into still images, turning them into dynamic visuals. In traditional animation, artists meticulously hand-draw or paint images on transparent celluloid sheets, known as cells, which are then photographed and projected onto film. This vibrant artistic medium, celebrated in the entertainment industry, has evolved with the advent of computer-generated imagery (CGI), which now forms the backbone of computer animation.

The ruling on animation aligns with that of drawing or creating images. Drawing is not prohibited unless it involves creating images for worship, which is deemed haraam. As a powerful communication medium, drawing can promote both truth and vice.

Drawing is permissible and comparable to poetry as an art form and communication. The Qur’an only criticizes poetry when it supports falsehood, injustice, or impurity—a view widely supported by scholars.

Throughout history, Muslims have contributed to a rich legacy of art through drawing, leaving behind a treasure trove of Islamic art. This art, adorned with calligraphy, geometric patterns, and arabesque designs, is deeply ingrained in Islamic culture and reflects our spiritual and cultural values. I urge you to delve into this rich tradition of Islamic art and architecture, a heritage we can all be proud of.

Some may question how to justify this when traditions seem to prohibit tasweer altogether. The explanation is straightforward: several hadiths condemn creating tasweer, mainly due to their association with paganism or shirk. In Islamic jurisprudence, anything leading to haraam is also considered haraam. Thus, tasweer was prohibited because it could lead to shirk. However, making images, cartoons, or modern photography does not fall into this category today.

Initially, some scholars were against photography, considering it a form of tasweer. However, they have gradually accepted it for practical purposes, such as passports and licenses, recognizing its unique role. This acceptance should reassure you about the permissibility of photography in Islam as long as it is devoid of any motives of reverence. Islamic sources do not prohibit it when used for educational and practical purposes, highlighting its role in the Islamic context.

Considering the above, I encourage you to continue your work if your message is ethical and aims to share knowledge while avoiding questionable methods or messages.

Question 5:

I hope this message finds you well. I recently had a dream that I find quite confusing, and I would appreciate your guidance on its meaning.

In the dream, a person who I believed to be Prophet Muhammad (SAW) appeared, who seemed to be retelling a story. When he was telling it, I couldn’t see his full self either, it was mostly a side view or 2/3 of him was showing. He was dressed in white and had a beard. However, his skin was tanner than the fair and reddish complexion typically described, which has left me confused about whether it was truly him. I also noticed that he had black hair, and I assumed it might have been a younger version of the Prophet (SAW).

In the dream, the Prophet (SAW) was poisoned, which seemed to reference the incident involving the Jewish woman. He then went to a merchant to purchase iron and a pH strip, which changes color based on the pH level of substances. The merchant questioned whether the Prophet really needed these items or if he was buying them merely for their taste. It appeared that previously, buyers had only purchased these items for their taste rather than necessity, leading to the merchant’s suspicion. The Prophet (SAW) insisted that he genuinely needed them, possibly to remedy the poison or to see its effect.

I noticed beforehand sleeping I felt guilty about my prayers and my religious practice, so I am wondering if this dream may have a deeper meaning or message related to my deen.

Could you please help me understand the possible significance of this dream and its connection to my feelings of guilt? Also whether I saw the Prophet or it was a random guy?

JazakAllahu Khairan.

Answer 5:

I apologize, but I don’t interpret dreams. However, if you’re interested in understanding Islam’s perspective on dreams, I can provide excerpts from one of my previous responses below:

In Islamic teachings, dreams are categorized into three distinct types. The first type is called “mubashshirat,” positive dreams conveying glad tidings. These dreams, of a divine nature, arise from angelic inspirations or divine suggestions placed in our minds by Allah. The Prophet (peace be upon him) mentioned these dreams when he said, “Nothing of the prophecy remains now (after his prophethood) except sound visions, which are granted to a righteous believer, and they constitute one-thirtieth of prophecy.” Such dreams may include premonitions or insights about future events. For instance, a believer might have a vision of their imminent death, future occurrences, confirmations of spiritual states, or reminders about moral lapses. These dreams can also involve visions of the Prophet Muhammad (peace be upon him), other prophets, or Islamic symbols like the Ka’bah or the Prophet’s mosque.

The second type of dream stems from satanic whispers or influences. Satan, the adversary of humanity, is ever-present and observes us without being seen. Without proper safeguards, we can fall prey to his deceptions, as he instills thoughts and suggestions in our conscious and unconscious minds. A person may be more susceptible to such satanic visions if frequently exposed to inappropriate sights, sounds, and thoughts.

The third type of dream is referred to as “idle dreams.” These result from consuming unwholesome foods, overactive imaginations, or life experiences manifesting in our dreams.

If someone experiences a good vision, it is encouraged to share it with trustworthy and God-fearing individuals. However, if one encounters a bad dream, they should refrain from disclosing it.

After such a dream, it is advisable to change sleeping positions and seek refuge in Allah by reciting the supplication: “Bismillaahi alladhee laa yazurru ma’ ismihi shay’un fi al-ardhi wa laaa fi al-samaa’ wahuwa al-ssamee’ul aleem” (In the name of Allah; with His name, nothing whatsoever on earth or in heaven can harm; He is the all-Hearing, and the all-Knowing). The Prophet (peace be upon him) assured that this would protect one from harm.

While believers should aspire for the first type of dream (mubashshirat), they must guard against the second type. The most effective way to counter Satanic influences is by seeking refuge in Allah and maintaining consistent dhikr, righteous thinking, virtuous living, and upright conduct. The power of ‘dhikr’ and prayers is immense in this regard. It is highly recommended to go to bed in a state of purity, reciting portions of the Quran (such as Surahs Fatihah, Ikhlas, Falaq, and An-Nas, as well as Ayat al-Kursi), and engaging in dhikr and prayers upon the Prophet (peace be upon him) before falling asleep.

Question 6:

I wanted to ask if it is permissible to look at exercise videos on YouTube as a women myself looking at kafir women who’s belly and thighs are exposed.

Answer 6:

Most Islamic scholars agree that a woman’s ‘awrah (private parts) in the presence of another Muslim woman is comparable to that of a man’s ‘awrah in the presence of another man, covering the area from the navel to the knees. This suggests that women may view each other except for this region due to gender similarity and the absence of sexual desire. However, if there is sexual attraction or temptation, viewing is prohibited.

An alternative viewpoint, found within the Maliki and Hanbali schools, asserts that a woman’s ‘awrah in front of another woman consists solely of her private parts, like that of a man.

Al-Mardawi, in “Al-Insaf,” discusses the Hanbali perspective, which permits a woman to see another woman except for the area between the navel and the knees. Nonetheless, the preferred position is to avoid viewing any part considered ‘awrah, respecting the diversity of opinions within Islamic scholarship.

We firmly support the first opinion, backed by evidence, which posits that a woman’s ‘awrah in the presence of another woman extends from the navel to the knees. A more cautious view suggests that a woman’s ‘awrah in front of her Muslim sister should align with what is typically exposed, akin to what is permissible in front of her mahrams (close male relatives).

The Quran equates women with mahrams, suggesting parity in what can be revealed, as referenced in the Quran given below:

“And tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper.” (Qur’an: 24: 31)

Numerous scholars support this opinion. Based on the information provided, you can watch exercise videos on YouTube featuring women demonstrating the routines or visit a women’s gym for a workout. Allah knows best.

Question 7:

I sometimes get confused in Prayer or do some mistakes, like for example:
When I rise from Sujood while saying Allah akbar, Then I accidently Say the tashuhhad not the Surah Al-Fatahi only for like 5 seconds then i relize my mistake and
Recite Surah Al-Fatihah.

Is my prayer valid? and is there any way I can prevent from forgetting things like that?

Jazzak Allahu khariun

Thank you for reading!

Answer 7:

When you accidentally recite the Tashahhud while standing during prayer, don’t worry! Here’s what you can do depending on the situation:

Scenario 1: I forgot to recite Al-Fatihah while standing.

In this case, you recite Al-Fatihah before proceeding to ruku’. Your prayer is still valid, and there are no penalties here! Remember, Allah is forgiving and understanding. It’s a good idea (mustahabb) to prostrate for forgetfulness (sujud al-sahw) since Tashahhud isn’t for standing.

We read in the hadith, “For every forgetfulness, there are two prostrations.” (Reported by Abu Dawud) 

Al-Mardawi explains in al-Insaf: “If you perform part of the worship in the wrong position, like reciting while prostrating or sitting, or saying Tashahhud while standing, it doesn’t invalidate the prayer, intentional or by mistake. Prostration of forgetfulness isn’t mandatory, just recommended.”

Scenario 2: Forgot Al-Fatihah and recited Tashahhud instead.

If you’re the Imam or praying alone, the rak’ah is invalid and must be repeated if you catch a mistake during or after the prayer. If much time has passed, you must redo the whole prayer. If you’re following an Imam, it depends on scholarly views about whether reading Al-Fatihah is obligatory or not. If it’s considered obligatory, the rak’ah is invalid; if you follow the view of those who do not think it obligatory while following the imam, it is valid. However, it is not valid if you are the imam or are praying alone.

Question 8:

if i wipe my ears before i wipe my hair is my wudu valid?

Answer 8:

Most scholars believe that observing the sequence of ablution is obligatory, except for the Hanafi school, which does not.

The Qur’an provides us with clear guidance on ablution in the following verse:

“You who believe, when you are about to pray, wash your faces and your hands up to the elbows, wipe your heads, wash your feet up to the ankles and, if required, wash your whole body. If any of you is sick or on a journey, or has just relieved himself, or had intimate contact with a woman and can find no water, then take some clean sand and wipe your face and hands with it. God does not wish to burden you: He only wishes to cleanse you and perfect His blessing on you, so that you may be thankful” (Qur’an: 5: 6).

Observing the sequence is what can be easily inferred from the above verse.

According to the Hanafis, observing the sequence is not obligatory, but the intention behind ablution is crucial. While they consider intention crucial, they do not consider observing the sequence as critical as long as one has washed each of the parts involved.

Even though one may rule that one is excused if done unintentionally, it is best to choose the safest option as it is a matter of worship. The ‘safest option’ concept in acts of worship refers to taking the most cautious and respectful approach to religious practices, as prescribed by Islamic jurisprudence.

Question 9:

I am married for 4 years, I have a son and now I am expecting the second time. My husband’s father died 2 years ago. My husband is the only son and he has 5 sisters. 4 are married. I have a 65 years old MIL and an unmarried SIL who is my age that is 28. We have been living together since 2 years. As my husband is in army so whatever we are posted, they have been with us. The thing is my MIL has really bad nature, interfering and jealous type. Both my MIL and SIL are really interfering in my household matters. My husband admits they are wrong and has tried to change them but no use. And I can’t bring up my son in such environment because of interference. This is the first time we me and my husband and son came alone on a course to a different city and they didn’t come along. The thing is my husband always remembers his father, and gets really sad because he doesn’t has his mother with him here also. It is worth mentioning that my MIL has her retirement money monthly and both mother and daughter have house help and independent home also. But they always make my husband realise that we are alone and dependent on neighbours now for our daily chores. I can’t live with them at all but seeing my husband condition I get really upset that because of me he isn’t allowed to bring his mother and sister along. What should I do sheikh? I can’t live with them I am not comfortable at all. I can go and live with my parents also as I have that perk. Plz help me out

Answer 9:

I understand your situation well. However, it’s vital to remember that life is a series of tests, and Allah teaches us that we are each a test for one another. Just as your mother-in-law is a test for you, you are also a test for her. The best way to navigate these challenges is with patience and wisdom while maintaining your faith and marriage.

Happiness in marriage requires flexibility and adaptability. Being rigid about not living with your mother-in-law may not be beneficial. Consider this: your husband cannot abandon his mother for you. Imagine if your son were to make the same request of his wife; would you accept that? Wisdom involves seeing things from others’ perspectives, not just being confined to our views.

Your husband must balance his responsibilities toward you and his parents. While he should support his parents if they cannot support themselves, you have a right to your own space.

As mentioned in one of my previous responses: “A person’s duty to their parents is second only to their duty to Allah. Allah states: [Your Lord has decreed that you worship none but Him and that you shall render utmost kindness to your parents] (Al-Israa’ 17:23).

This, however, does not mean neglecting his duties toward his spouse and children. The Prophet (peace and blessings be upon him) said, ‘There is no sin worse than a person’s willful neglect of his own family (that is, wife and children).’

A Muslim must balance his duties to his wife and children with those to his parents and relatives. Islam teaches balance, so one should balance these duties.”

It is not unreasonable to request separate living arrangements near his parents, provided it is financially feasible. This possibility should give you hope and optimism. That does not mean disobeying his parents if your living situation is uncomfortable. His duty to provide you with personal space takes precedence over merely pleasing his parents. However, he should never neglect his filial duties. Finding a place close to his parents and making him available are ideal compromises.

Additionally, I advise you to refrain from competing with your husband’s parents for his love and attention. As a Muslimah, you should encourage him to maintain good relations with his parents. This encouragement should make you feel motivated and hopeful.

Your husband should balance his commitments to his parents with those to you and your children, ensuring neither is sacrificed for the other.

Question 10:

how can i stop addiction of masterbution please help me when ever i try to get away from that and avoid that after 10 or 15 days i even can not control i had tried 100 of times by giving my self punnishment by not missing salah but at last i did that after some period of time (10-12days) can you help me to get rid of that please?

Answer 10:

To break free from bad habits, you should muster your willpower and take immediate steps to eliminate them gradually. Striking yourself of these detrimental habits is vital, as they can erode your soul over time. Sins are inherently addictive; the carnal soul seeks pleasure in them. As Busiri insightfully noted, “The carnal soul is like a baby; if you neglect it, it clings to the breast milk forever, but if you wean it, it will be weaned off.”

Here are some empowering strategies:

1) Visualize and meditate on the monstrous nature of sin, envisioning the hellfire as described in the Qur’an and Sunnah. Reframe your mind to associate sin with pain and suffering instead of pleasure.

2) List the negative aspects of these habits and reflect on the verses and traditions regarding the gravity of sins. Recognize the urgent need to remove this “cancer” from your life.

3) Contemplate the loss you’d endure if you died while being trapped by this sin.

4) Draw strength from Allah by connecting with Him through regular prayer.

5) Organize your time to avoid thoughts about these matters. Imam Shafi advised, “If you don’t occupy your mind with good works, your carnal soul will fill it with bad deeds.”

6) Immerse yourself in spiritual and Islamic influences.

7) Surround yourself with virtuous Muslims engaged in positive activities. Join a halaqah for spiritual growth and Islamic study.

8) Keep your mind and tongue engaged with dhikr, frequently reciting phrases like “Subhaana Allaah” and “al-hamdu li Allah.”

9) Once liberated from these habits, consider marriage a safeguard against temptations.

I pray that the Merciful Lord protects us from our souls’ evil inclinations, makes us detest disbelief, transgressions, and sins, and endears faith and good deeds to our hearts. Aameen.

Question 11:

Is it permissible to have a wedding album. Where the wedding is separate. How can we have an halal wedding album?

Answer 11:

I see nothing objectionable about keeping a wedding album. It’s akin to preserving a collection of cherished memories and milestones. Of course, I assume the album contains no inappropriate content.

Question 12:

About four months ago, I sold my car to a Muslim buyer. Initially, he gave me a down payment and took the car for inspection. During the inspection, some issues with the car were discovered, and the mechanic informed us that fixing them could be expensive. At that point, I told him I would not sell the car with these issues. However, he agreed to buy the car knowing about the problems.

I did my best to fix the car and covered all the repair costs, even though he wanted to share the costs. I insisted on paying for all the repairs. Afterward, he spent the full amount, and I transferred the car to his name.

A week ago, he called me to say he had fixed the car and asked me to share his incurred costs. He claimed that I had promised to help cover the expenses if he got the car repaired, but I did not make any such promise.

I would appreciate the opinion of scholars on this matter.

I appreciate any help you can provide.

Answer 12:

If your statement is correct, he cannot rightfully demand that you pay for the repair costs he incurred. He has no grounds to make further claims once the deal is finalized, as you described, and he agreed to it. Such behavior is considered deceitful. As the Prophet (peace be upon him) said, “Anyone who cheats does not belong to our community.” (Reported by At-Tirmidhi)

Question 13:

My father has been very harsh and manipulative with his words especially for me and my mom. He makes a huge deal out of petty things and then shouts at me and my mom. My mom usually tells me to remember his good deeds and not hate him. I have been through multiple cycles of trying it again and again but i cant anymore. My heart doesnt agree as he knows how to treat his other daughter with respect and care, he gives her too much room for error and overstepping her boundaries ( in terms of words),she can even openly talk about disliking him while i usually side with him so why treat me differently, arent i his daughter too? We use to have a very friendly relation where we would behave as friends, but then he would say sth insulting and then say i was just joking, i wasnt allowed friendship in this relation he would always use his dad card. Recently after a huge argument he made out of literally nth, my mom agreed to letting me distance myself from him. I answer all his questions with a stern look and do whatever he asks me to but i am upset with him and avoid getting frank. Recently He joked about sth and smiled at me, i looked at him but i didnt smile back which he noticed, so is that a sin? ( sorry for the very long question)

Answer 13:

If your father treats you this way, he’s wrong, and you’ve shown remarkable patience and kindness. It’s commendable to remain dutiful and kind to him, as this is his right, regardless of his behavior.

Allah has asked us to show kindness even to a non-believing parent, as stated: “But if they try to make you associate with Me what you do not know, do not obey them but live with them in this world with appropriate kindness” (Luqman: 15).

As narrated by Asma’ bint Abi Bakr (may Allah be pleased with them) mentioned, “My mother, a polytheist, came during the treaty with Quraysh. I asked the Messenger of Allah if I should maintain ties with her. He said: ‘Yes, maintain ties with your mother.” (Reported by Al-Bukhari)

Being dutiful also means praying for him, believing Allah’s guidance can transform even the most difficult situations. Prayer is a powerful tool for believers, as our Lord is All-Hearing and Responsive. He encourages us to pray and promises to respond: “And your Lord says, ‘Call upon Me; I will respond to you.'” (Qur’an 40: 60).

As Ibn al-Qayyim states, “Supplication repels calamity; it prevents or lessens it. It is the believer’s weapon…”

Another way to show kindness is to reform him through the influence of sound, righteous people, such as religious scholars or respected community members. You can hope Allah brings good through their presence by seeking their counsel and involving them in the situation. Never lose hope and trust in Allah’s capabilities: “That you may know Allah is competent overall, encompassing all in knowledge” (Al-Talaq: 12). Avoiding harmful relatives is a form of self-protection, but it’s crucial not to sever ties, especially with a parent, as their rights are significant. It’s our responsibility to maintain connections through kindness and customary interaction.