Assalamu alaykum wa rahmatullahi wa barakatuh,

Welcome to this fatwa session.

We sincerely thank everyone who submitted their questions and inquiries.

We also extend our heartfelt gratitude to our esteemed guest, Sheikh Ahmad Kutty, for taking the time to provide thoughtful answers. May Allah reward him and bless his efforts.

You can now view the answers to the submitted questions below. We pray that this session benefits us all with useful knowledge and righteous deeds.

Question 1:

I am from Kerala, India. Here most of schools celebrate onam, where most of muslim students and staffs also participate, it will have pookalam competitions and other games. Can we muslims participate in those?

Can we muslik students participate in college onam, christmas, diwali etc(cultural activities, christmas tree, stars, carol(not usual), rangoli competitions, lights for diwali).Our college also conduct eid events and iftar events. Our college also conduct concerts and dj events, arts fests where girls(mostly non muslims)dances and sometimes couple dance, and boys and girls may dance together, but none of them in a vulgur way. If being a student union member in my college my duties also include organizing and coordination of such events, please note that majority of students are non muslim and they wish for such events.Being a union member also means I have many other duties too which will benefit both students and college.Can I coordinate and organize such events as a duty of students union member? Is it haram?Also please note that alcohol/drugs are prohibited in our campus.
Currently my post’s duties only include informing my classmates such events(just informing them not forcing them to attend)make sure they are on time for these events(duty related to my concern or doubt).Please lend this question to Sheikh Ahmmed Kutty as he might be familiar with Kerala government colleges.
Also I have another question, what is the permissibility of a muslim teachers or head in inauguration and giving felicitation on such events.

Answer 1:

The issue is contentious. Islam is a religion of monotheism that is zealous on preserving the pristine nature of Tawhid, the belief in the Oneness of God; scholars may look at celebrations as compromising this fundamental principle.

However, others consider Onam a secular event celebrated by all communities in Kerala. They see it as an occasion to celebrate community and honour the cultural heritage that unites all communities.

Viewed in this way, one may consider it permissible to participate in the celebrations associated with Onam. However, it’s crucial to exercise caution and steer clear of specific religious rituals or elements such as mixed dancing and other activities considered forbidden in Islam. This awareness is key to maintaining the integrity of our faith.

If you find yourself in a position of organizing such celebrations, it’s important to remember the significance of respecting Islamic beliefs. This means excusing yourself from doing such rituals or activities that may compromise the Tawhid or the explicit teachings of Islam like mixed dancing involving boys and girls, while ensuring that the celebrations are inclusive and respectful of all faiths.

Question 2:

What does it mean? Or does it mean anything, when a person constantly is thinking about death, and feels like they might not reach a certain age (like 30 or 40 etc.)

Answer 2:

It sounds like you may be dealing with a fear of death, a common and understandable challenge. Seeking help from a therapist could be beneficial, as they can diagnose the issue and provide proven strategies to overcome this phobia. Like all phobias, there are established methods for treatment that can offer relief and help you regain control.

At the same time, strengthening your faith in Allah and trusting in His divine plan can offer profound peace and comfort. Life and death are in Allah’s hands, and true serenity comes from surrendering to His will. Regular practice of Dhikr (remembrance of Allah), Du`as (supplications), and consistent prayer can serve as a powerful remedy for inner peace. As Allah says in the Quran, “Indeed, it is in the remembrance of Allah that hearts find peace.”

Here are some practical steps to reflect upon and act on:

1. Acknowledge the inevitability of death: Death is a natural part of life—everyone who is born will one day pass away. Worrying about something unavoidable will not change this reality.
2. Strengthen your connection with Allah: True peace and freedom from fear or anxiety can only come when your heart is anchored in Allah, the Source and Bestower of Peace. By remembering Allah (Dhikr), you invite serenity into your heart. As the Quran reminds us: “Indeed, it is through the remembrance of Allah that hearts find peace.”

To incorporate this into your daily life, establish regular prayers, cultivate mindfulness of Allah, and remain consistent in Dhikr.

As Imam Ibn al-Qayyim eloquently stated, constant remembrance of Allah brings countless blessings, including peace of mind, joy, freedom from fear and anxiety, protection from Hell, and entry into Paradise. These spiritual practices will help alleviate worry and foster tranquillity.

For a deeper understanding, I recommend studying The Invocation of God. It provides profound insights into the practice of Dhikr and its transformative impact. Reflecting on its teachings and applying them can help you find peace of mind and a renewed sense of purpose.

Remember, addressing this concern requires both physical and spiritual treatment. Take steps to care for yourself in both aspects, and Insha Allah, you will find relief, comfort, and lasting peace.

Question 3:

If I don’t boycott for Palestine, will I be sinful? I got a lot of criticism and some people even saying that it’s like I am supporting the genocide and the killing which I clearly do not.

Answer 3:

The ongoing genocide against the people of Gaza and Palestine should serve as a wake-up call to the moral conscience of humanity. This is why millions worldwide are taking to the streets, raising their voices in protest these grave crimes against humanity. Fueled by a deep abhorrence of such atrocities and a profound sense of responsibility toward innocent victims, people are turning to activism to demand justice and accountability.

One powerful and effective way to resist these injustices is by boycotting corporations that financially support the Zionist regime, thereby weakening its economic and political influence.

For Muslims, this is not merely an optional act, but a fundamental expression of solidarity and brotherhood. The Prophet Muhammad (peace be upon him) said, “Whoever does not show concern for the suffering of fellow Muslims is not one of them.” Let us honor this vital duty by standing firmly with those enduring unimaginable suffering.

The Boycott, Divestment, and Sanctions (BDS) movement, established in 2005, provides a strategic and peaceful means to challenge Israel’s occupation and human rights violations against Palestinians.

Through economic, cultural, and academic boycotts, the movement seeks to raise global awareness, exert economic pressure, and build an international solidarity network in support of the Palestinian cause.

From an Islamic perspective, supporting such a boycott aligns with core principles of justice, harm prevention, and unity. It offers Muslims a deeply ethical and impactful way to advocate for Palestine while promoting peace, human dignity, and human rights on a global scale.

Recognizing the importance of such efforts, many prominent Islamic scholars have encouraged Muslims to participate in movements like BDS. Their support is rooted in a nuanced understanding of the higher objectives and ultimate purpose of Sharia, emphasizing justice and collective responsibility.

In light of these considerations, I urge you to reflect on your stance and take meaningful action. Together, let us contribute to the fight against genocide and stand in solidarity with those who have suffered for far too long. Every effort matters in the pursuit of justice and accountability.

Question 4:

I have just married 4 months my wife need talaq for un necessary needs and she has been manipulated by her family. We have talked to her family but they have hide her and tells she need talaq but I want to live with her. My family hope has gone on the girl what shall do?

Answer 4:

Talaq, while permissible, is among Allah’s most disliked actions. It represents the dissolution of the sacred marriage bond and should only be considered a final resort. Before reaching this decision, every effort must be made toward reconciliation with genuine sincerity and patience.

I invite you to review one of my earlier responses for a more detailed discussion.

“Generally speaking, divorce is not at all viewed favorably in Islam; rather it has been either condemned or discouraged unless warranted by valid reasons. The Prophet (peace and blessings be upon him) cautioned against senseless exercise of divorce when he said, “Among lawful things, divorce is most hated by Allah.” (Abu Dawud)

So no one with the sound Islamic spirit and attitude must resort to divorce except in extreme and unavoidable cases, where it has been considered as legitimate in Islam. The reason for this is clear, for divorce entails dire consequences affecting families and individuals; it results in deep psychological and emotional scars, especially when children are involved.

Because of such factors and others, Islam considers marriage a solemn contract (mithaq ghalizh) and reckons it as the duty of both parties who have entered into such contract by invoking God’s name and words, to seek to preserve it intact according to the best of their abilities. For future of humanity lies in the sound family which is the cornerstone of society.

Consequently, divorce has been generally frowned upon in Islam; hence it is imperative that we exhaust every possible avenue to avert the same; the steps thus recommended involve the following:

1. Seek counsel from those who possess wisdom, experience, and knowledge and seek to solve the outstanding issues between yourselves after gaining insight and advice from them.

2. In the event that such efforts fail, both spouses must resort to Islamic arbitration; in this arbitration one should have parties representing both sides. They should submit to abide by the decisions thus agreed upon.

The reason for this is that often humans become so preoccupied with their temporary personal likes and dislikes that they fail to see their own destructive behaviors and weaknesses. Thus they are encouraged to seek advice and wisdom from those with experience and knowledge, who may help them to empower themselves to take charge of rectifying their behavior and attitudes.

Having said this, divorce however, must not be considered a closed door. There are genuine cases when divorce is the only option available. Here are a few valid reasons:

1. Physical, mental, or emotional abuse or torture. When one of the spouses becomes abusive and inflicts physical, mental, or emotional torture, and is not willing to change by taking practical measures through therapy or counseling, then it is a valid reason for seeking divorce, for the Islamic principle states, “There shall be no inflicting or receiving of harm.” Zhulm(injustice) is not tolerated in Islam, regardless of who the perpetrator is.

2. Failure to fulfill the objectives and purposes for which marriage was initiated. This can be utter incompatibility between the partners, which may be expressed by their irreconcilable differences in temperaments, likes, and dislikes.

3. Marital infidelity. This can be a major cause for dissolution of marriage, for marriage is built on trust and confidence. Its main purpose is to preserve the chastity and modesty of those involved. Once this foundation is eroded and undermined and there is no chance to restore the same, then divorce is the way to go.

4. Failure of the husband to provide. When the man, who is considered the provider and maintainer of the family, fails to shoulder his responsibilities and the wife decides that she cannot continue tolerating his shirking of responsibility, this is grounds for divorce.

Any one of the above-mentioned reasons can be considered as a valid ground for divorce in Islam. If in a legitimate case warranting a divorce a husband refuses to divorce his wife, then she is certainly justified by Islamic Law to approach the proper legal authorities to get a divorce: The judgment of divorce thus rendered by such authorities can be deemed as valid in Islam. May Allah help us all to conduct our affairs with sound wisdom, understanding, sincerity, and faith, amen.”

Question 5:

Valid conditions for nikahnama

Assalamualaikum.

I am a Muslim woman. My question is before marriage, can I put such conditions in the nikahnama that 1. My husband cannot ask me to leave job/business and be housewife 2. He has to contribute in the household chores(provided that he and I both contribute around 50-50 in expenses and house chores) 3. He cannot restrict me from seeing my parents 4. He cannot tell me to take children unless I want to 5. He cannot have any wife other than me

Also, if he marries me agreeing to all the conditions, is he obliged to obey all of them? what happens he breaks any of the conditions that are valid?

Answer 5:

Stipulating conditions in a marriage contract is permissible in Islam, provided they do not violate the fundamental objectives of marriage or the teachings of Islam.

Marriage in Islam is a profound and sacred bond that emphasizes the rights and responsibilities of both spouses. It is intended to foster permanence, purity, and the well-being of future generations. Rather than being a temporary arrangement or solely based on personal pleasure, Islamic marriage promotes purity, safeguards morality, and contributes to community growth through procreation.

The Quran and Hadith highlight its significance, encouraging believers to marry in order to achieve stability, fulfillment, and a righteous life.

Islamic marriage contracts contain specific conditions that scholars have categorized into three main types:

1. Valid and Binding Conditions: These conditions align with the essence and principles of marriage. For instance, a wife may stipulate that she cannot be relocated from her home, and such conditions must be honored. Failure to meet these conditions may provide legitimate grounds for dissolving the marriage.

 2. Invalid Conditions That Do Not Invalidate the Marriage: Some conditions may be void but do not nullify the marriage itself. For example, stipulating a waiver of dowry or maintenance contradicts marriage requirements and is rendered invalid, but the marriage remains intact.

3. Invalid Conditions That Invalidate the Marriage: Conditions that undermine the foundational principles of marriage, such as agreements for a temporary union, render the marriage void.

These conditions are strictly forbidden in Islam as they contradict the sacred nature of the marital bond. Islam promotes conditions that uphold the sanctity and purpose of marriage while rejecting those that conflict with its principles. By adhering to these guidelines, marriage can become a source of mutual respect, harmony, and spiritual growth for both partners, as well as a foundation for a thriving community.

Based on the above, you may include all the conditions you outlined, except for the one concerning having children. Procreation is a fundamental purpose of marriage, and you cannot deny your husband his right to have children.

Question 6:

i am a student and i get bad grades because i do not know how to study please help me with some study tips

studying and learning

Answer 6:

You can find effective study tips using Google search. However, it is important for you to first to motivate yourself. You can only do so by visualizing constantly the benefits of study and the dire consequences of not studying. Once you have started associating the study with pleasure and the opposite with pain, you should follow through with the effective study tips. To mention a few briefly:

• Maximize your study efficiency with these essential strategies: set clear, achievable goals and create a consistent study schedule.

• Prioritize your tasks wisely and incorporate proven techniques like active recall and spaced repetition for better retention.

• Minimize distractions, take regular breaks to recharge, and diversify your learning materials to deepen your understanding.

• Summarize key concepts in your own words, teach what you’ve learned to others, and support your focus and motivation by maintaining a healthy lifestyle through regular exercise, quality sleep, and balanced nutrition.

With the right mindset and effective strategies, studying can become both rewarding and productive. Equally important is seeking Allah’s guidance to stay motivated and focused throughout your learning journey. Consider incorporating this daily dua into your routine:

Rabbi ishrah lee sadree, wayassir lee amree, wazidnee ilman wa fahman.

(My Lord, expand my chest, ease my task, and increase me in knowledge and understanding.)

For further details access the following link:

Top 10 Study Tips to Study Like a Harvard Student – Harvard Summer School

Question 7:

I have a quick question regarding the purity of a leather bag of mine. Recently, an impurity came into contact with the bag, and in an attempt to clean it, I placed the bag in the washing machine on a cycle with only water, without any detergent. After removing it, I laid the bag on my bed to dry. Later, when I returned to adjust the bag, I noticed some soap residue and bubbles on its surface, even though my hands to my knowledge were clean when I touched it.

Given this, I’m unsure if the bag has become impure or if I need to wash it again, along with all the areas it came into contact with. This is due to the fact I am unsure whether the soap is impure or not as there is detergent/soap in my house which has been contaminated with some impurity but once in the washing machine surely the water would overwhelm impurity?

I would greatly appreciate your guidance on this matter. JazakAllah Khair for your time and assistance.

Answer 7:

I advise you to set aside such thoughts, as you have already washed the leather bag in the washing machine. These persistent doubts often stem from the whispers of Satan, who, as the Prophet (peace be upon him) cautioned, aims to distract and disturb our focus during  prayer. Satan tailors his strategies to exploit individual vulnerabilities—planting doubts about purification for some and introducing intrusive, unsettling thoughts for others. The solution lies in seeking refuge with Allah, asking for His guidance, and relying on His help to overcome the influence of the accursed one.

Question 8:

Is it allowed for a girl to go abroad in Islamic country for study like PhD??

If a girl completed her BS and Master degree in her own country in coeducation without talking And taking help from na mehram, that girl allowed to go abroad as she will maintain as well in foreign country In Sha Allah??

A girl with her female friend can be allowed to go abroad for PhD in Islam???

Answer 8:

Travelling for education is entirely permissible as long as you are reasonably assured of your safety and security, both during your journey and while residing in the city of your campus. Understanding the context behind the Prophet’s (peace be upon him), interdict against women travelling alone is essential.

This guidance was given during a time of widespread anarchy and tribalism in pre-Islamic Arabia, when safety and security, particularly for women, were far from guaranteed. In such a volatile environment, the prohibition aimed to protect women from the significant dangers they faced.

Islam’s mission was to establish peace, security, and the rule of law, ensuring the safety of life and property. The Prophet’s dedication to this cause is evident in his statement made in Makkah: “I will continue to struggle with this mission until a woman can travel freely, all by herself, without fear of molestation or assault from any quarter!”

This profound statement clarifies that restricting women’s travel without a mahram (male guardian) was driven by concern for their protection, not as an unchanging or ritualistic rule. It highlights that this guidance was based on the context and rationale of the time rather than being a universal directive applicable in all circumstances.

Islamic scholars and jurists have long debated this issue, and many have concluded that safety assurance is the primary condition for relaxing such rules. Over time, the emphasis has shifted, particularly in later periods, to focus on the relative security of travel as a decisive factor.

Today’s air, land, and sea travel is significantly safer than the precarious journeys across the Arabian deserts during pre-Islamic times. Especially in countries governed by the rule of law, there is little reason to have undue concerns about women’s safety while travelling. This should instill a sense of security and confidence in the safety of modern travel.

That said, this does not mean women should adopt a complacent attitude. Exercising caution and taking all reasonable safety measures remain essential. However, when these precautions are in place, there is no need to uphold context-specific rules to a historically dangerous environment rigidly.

The well-established principle of Islamic jurisprudence, “Fatwa changes according to time and place,” is particularly relevant here. This principle acknowledges that the application of Islamic rulings can evolve in response to changing circumstances, ensuring they remain practical and appropriate to the needs of the time. It allows for flexibility and adaptation, reflecting the dynamic nature of life and society.

In conclusion, it is important to remember that travelling for education or other legitimate purposes is entirely permissible without undue restrictions as long as safety and security are reasonably assured. The spirit of the Prophet’s guidance lies in safeguarding individuals, not imposing unnecessary limitations. This should empower and encourage women to pursue their educational aspirations without fear or hesitation.

Question 9:

Some people slander Aisha (RA) by claiming that certain narrations say she lied about Prophet Muhammad (saw) passing away in her arms and that he (saw) passed away in the arms of Ali (ra) instead. How should one refute such claims once and for all by providing solid pieces of evidence?

A certain Hadith is used that says, a companion said to Aisha (RA), I saw it with my eyes that he passed away in the arms of Ali ibn Abi Talib (RA)

Answer 9:

Some Shia sources claim that the Prophet Muhammad (peace and blessings be upon him) passed away while resting on the chest of Ali (may Allah be pleased with him). However, this assertion is based on weak reports that lack authenticity and cannot be relied upon. These accounts are contradicted by an authentic and widely accepted narration from Aishah (may Allah be pleased with her), which is unanimously regarded as sound and credible.

It is firmly established through authentic chains of narration that the Prophet Muhammad (peace and blessings be upon him) passed away while resting on the chest of Aishah (may Allah be pleased with her).

Aishah herself narrated, as reported by Urwah: “The Messenger of Allah (peace and blessings be upon him) would frequently ask during his illness, ‘Where will I be tomorrow? Where will I be tomorrow?’—eagerly anticipating the day he would be with Aisha. When it was finally my day, Allah took his soul while he was resting between my chest and my neck, and he was buried in my house.” This narration is recorded in Sahih Al-Bukhari (1389) and Sahih Muslim (2443).

In another profound narration, Abd al-Rahman ibn al-Qasim, on the authority of his father, relays from Aisha: “Abd al-Rahman ibn Abi Bakr entered the room while I was supporting the Prophet (peace and blessings be upon him) against my chest. Abd al-Rahman had a fresh miswak, and the Messenger of Allah (peace and blessings be upon him) looked at it. I chewed it to soften it and handed it to him. He used it, and I had never seen him clean his teeth so thoroughly as he did in that moment. When he finished, he raised his hand or finger and said three times, ‘In the highest company (with Allah).’ Then he passed away. Aisha used to say, ‘He died between my chin and my chest.’” This is also recorded in Sahih Al-Bukhari (4438).

Imam Ibn Hajar (may Allah have mercy on him) clarified the description of Aishah’s narration, stating: “The phrase ‘between my chin and my chest’ indicates that he passed away while his head rested between her neck and upper chest, as further explained in the narration, ‘between my chest and neck.'” (Fath al-Bari, 8/139)

These authentic narrations confirm that the Prophet Muhammad’s (peace and blessings be upon him) final moments were spent in Aishah’s embrace, and they eclipse any weak or unreliable reports suggesting otherwise.

Question 10:

I need to cross-check something since I can’t find an accurate answer online: are there letters in Nahj al-Balagha where Ali (RA) refers to Aisha (RA) as ‘the most honorable’ and a righteous woman and ‘the mother of all believers in this life and the hereafter’ / ‘the beloved wife of Prophet (PBUH) in this life and the hereafter’?

Answer 10:

The Battle of Jamal, a profoundly tragic chapter in Islamic history, continues to evoke sorrow and reflection. It is of utmost importance to approach this event with a spirit of fairness and reverence, without discrediting either Ali or Aisha. Both hold esteemed positions in Islamic tradition, their virtues and contributions beyond question for any believer.

The Quran, in Surat al-Nur, beautifully affirms Aishah’s elevated status. At the same time, numerous Hadiths underscore Ali’s unmatched excellence and virtues—recognized by scholars like Imam Ahmad as surpassing those of any other companion.

Even in the midst of the tumultuous Battle of Jamal, Ali and Aishah maintained a dignified respect for each other, as evidenced in this report from Shia sources:

After the incident, Ali (peace be upon him) ensured Aishah was treated with the utmost honour and fairness. He provided her with everything necessary for her journey, including a mount, provisions, and supplies. He also arranged for her entourage to include those from her group who had survived the battle, except for those who chose to remain behind. To ensure her comfort and safety, he selected forty reputable women from Basra, known for their good character, to accompany her. Additionally, he entrusted her brother, Muhammad ibn Abi Bakr, to travel with her.

On the day of her departure, Ali (peace be upon him) personally came to bid her farewell. A crowd gathered as Aisha addressed the people, saying:  

“O my children, let us not harbor resentment towards one another. By Allah, there was nothing between Ali and me in the past except what naturally occurs between a woman and her in-laws. Despite my grievances, in my view, he is one of the righteous.”

Ali (peace be upon him) responded to her words, saying:  

“O people, she has spoken the truth. By Allah, there was nothing between her and me except that. Indeed, she is the wife of your Prophet (peace and blessings be upon him and his family) in this world and the Hereafter.” (Al-Fusool Al-Muhimma Fi Ma’rifat Al-A’imma by Ibn Al-Sabbagh, Vol. 1, pp. 434–435)

This profound exchange stands as a testament to their mutual respect and the elevated character of Ali and Aishah. It serves as a powerful reminder of the importance of approaching history with fairness, a principle that all Muslims should uphold to avoid harboring resentment.

Question 11:

People question why Aisha (RA) was on her camel at night instead of sleeping if she did not have any idea that a war was about to start

I have heard Shia relatives and people on social media question why Aisha (RA) was on her camel, at night when everyone else was sleeping, if we claim that she never intended to start a war and why she did not leave the battlefield and refuse to fight Ali (RA) like some of the other companions did. I think I do have an answer for this, but I want an answer that is accurate and backed with evidence.

Answer 11:

The most appropriate approach in such matters is to avoid delving into what transpired among the companions of the Prophet (peace be upon him). Instead, we should pray for Allah’s pleasure upon all of them and maintain the belief that their intentions were rooted in seeking the truth.

This trust in the good intentions of the companions is a cornerstone of our faith, and it is what guides our understanding of historical events. Those who were correct were awarded a double reward, and those who erred were granted a single reward for their effort.

Many scholars have highlighted that Aishah (may Allah be pleased with her) embarked on her journey to pursue the greater good, not to initiate conflict. However, the instigators—specifically the criminals involved in the killing of `Uthman and their supporters—were responsible for provoking discord when the two groups met, leading each side to perceive betrayal by the other mistakenly. It is important to remember that justice is a fundamental aspect of our faith, and those who instigate conflict will be held accountable.

It has also been widely reported that Aishah (may Allah be pleased with her) deeply regretted the unfolding events. Al-Dhahabi, in Siyar A‘lam al-Nubala, remarked, “There is no doubt that Aishah felt profound remorse over her journey to Basra, her involvement in the Battle of the Camel, and the unintended consequences of her actions.”

This profound regret of Aishah, the beloved wife of the Prophet and the mother of the faithful serves as a powerful reminder of the human aspect of our faith.

Question 12:

I hope this email finds you in the best of health and Iman. I am reaching out to seek clarification on the permissibility of two trading practices in Islam: spot forex trading and prop firm trading.

Spot Forex Trading:

From my research, spot forex trading appears to be halal as it is conducted on a spot basis with an immediate exchange of currencies, avoiding elements such as riba and excessive gharar. Could you kindly confirm if this understanding aligns with Islamic principles?

Prop Firm Trading:
Regarding prop firms and funded accounts, my main concern is whether these firms copy trades onto haram markets (such as CFDs or leveraged markets). However, not all prop firms seem to do this. For instance, I’ve reviewed the FAQs and other information provided by specific firms, and I did not find any explicit mention of such practices. Based on this information:

Would trading through such a prop firm be permissible?
If not, could you recommend halal opportunities or frameworks for those interested in trading?
Your guidance on this matter would be greatly appreciated, as I aim to ensure that my financial activities align with the teachings of Islam.

JazakAllahu Khair for your time and effort in addressing my questions. May Allah (SWT) reward you abundantly for your knowledge and service to the ummah.

Answer 12:

I regret to inform you that I cannot address questions regarding Islamic finance. However, I encourage you to contact Dr. Monzer Kahf for assistance. You can find more information at https://monzer.kahf.com/.

Question 13:

I am a 22 year old female who wants to get married as I don’t want to commit any haram but when I approached my father about this, he shut me down completely and said I was immature and ‘not ready’ both mentally and financially. I tried my best to mention Islamic teachings but he wasn’t willing to understand. He told me to wait until i’m 26/27 and only then he will ‘entertain’ the idea of marriage. I personally do not want to wait, I am financially doing well for myself and I know for a fact I am mature. I thought he shut me down because I’m the only daughter (i also have 4 brothers) but he just wasn’t interested in what i had to say. I also spoke to my older brother and he agreed with my dad that i wasn’t ready and to not talk about the subject again. I then went to my younger brother (who is 19) and he also rejected the idea too. In conclusion the men in my family do not wish for me to get married despite this being the only thing i want.

Answer 13:

I previously addressed a similar question, and you can find my detailed response at the following link:

Question 14:

Does a husband has a right to stop his wife from spending from her own wealth? I’m asking this because of this hadith:

It is not permissible for a woman to give anything except with the permission of her husband.
Please clarify

Answer 14:

In Islam, a wife retains full autonomy over her wealth, provided she is an adult, mentally sound, and financially capable. Her financial decisions are entirely her own, and her husband has no authority over them. She can manage her assets as she sees fit—selling, purchasing, mortgaging, gifting, or engaging in any transaction that transfers ownership.

Marriage does not diminish her financial independence or alter her ownership rights. The freedoms she enjoyed before marriage remain fully intact afterwards, as unequivocally upheld by Islamic law, ensuring that her financial independence is not compromised by marital status.

Question 15:

I have a non Muslim friend who told me that she respects my choices and she’s very nice to me but when the topic of religion came, she told me that she doesn’t want to accept Islam because she hates it and it makes her uncomfortable so we better not discuss the religion and respect each other’s choices. Does she come under the rulings of those with whom friendships are forbidden? But the point is that she never harmed me or any Muslim

Answer 15:

Your friend may have been influenced by the widespread anti-Islam rhetoric promoted by Islamophobes in the media. This could manifest in misconceptions about the role of women in Islam, the concept of Jihad, or the Sharia law. As the renowned Muslim philosopher Ibn Rushd wisely stated, “Ignorance leads to fear, fear leads to hatred, and hatred leads to violence. This is the equation.”

The best way to approach her is by showcasing the beauty of Islam through wisdom and persuasive dialogue. Ignorance can only be dispelled with knowledge. It’s worth remembering that nearly the entire Arabian Peninsula opposed the Prophet Muhammad (peace be upon him) in the early days of Islam. Yet, in just 23 years, he transformed adversaries into allies and defenders of the faith.

Consider the story of `Umar ibn al-Khattab. Once a fierce persecutor of Muslims, his encounter with the profound beauty of the Quran led him to become one of Islam’s strongest supporters. I encourage you to engage in open and respectful dialogue with your friend, sharing your knowledge and understanding of Islam.

You might gently encourage your friend to explore interviews on platforms like The Deen Show, where individuals from deeply hostile backgrounds share their journeys to Islam. It’s crucial to never lose hope in her. If she is sincere, she may eventually recognize Islam’s truth and beauty. Remember, this process may take time, but patience is key in guiding her towards a better understanding.