Ask the Scholar (Fatwa Session)

Dear Brothers/Sisters,

Thank you very much for joining us in this Fatwa session. We would like also to thank our guest, Sheikh Ahmad Kutty, for answering the questions directed to him. You will find the answers of your questions below.

Q:

Assalamalaikum. Do you agree with this fatwa? It is completely wrong. According to scholars this thing is not sinful at all, let alone minor shirk. In this short video of just 54 seconds, it says that simply not mentioning God for major projects is minor shirk. Open this short video of just 54 seconds on youtube to see it for yourself:  https://www.youtube.com/watch?v=87hOQs5Lolw

A:

Wa `alaykum as-salam wa rahamtullahi wa barakatuh

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The above fatwa seems to be extreme, if not outright wrong. Nevertheless, no Muslim can question the importance of remembering Allah while undertaking major or minor tasks. By doing so, they stand to gain tremendous blessings; it would also help them keep alive the remembrance of Allah.

Having said this, I would rush to say: If a person were to forget mentioning the name of Allah, it could not be considered an act of shirk unless they are doing so out of their over self-confidence and feeling of self-sufficiency.  Such an attitude will be akin to associating partners with Allah.

But failing to mention the name of Allah cannot be considered an element of shirk.

People embark on projects while failing to mention the name of Allah not out of a feeling of self-sufficiency or lack of faith; instead due to sheer absence of mind. Allah tells us to pray:

 “Our Lord! Do not punish us if we forget or make a mistake.” (Qur’an: 2: 286)

Almighty Allah knows best.


Q:

Can you provide us with a detailed fatwa on the selling and buying of bitcoins?

A:

If my understanding is correct, bitcoins are a new form of transaction that facilitates buying and selling. There is nothing wrong with inventing such transaction methods as long as it does not entail any cheating or defrauding people.

According to the Islamic rules of jurisprudence, people are free to innovate new forms of transactions or customs as long they do not contradict the principles of the Shari`ah.

In regard to customs, permission is the rule, and prohibition is an exception. As for the acts of worship, the opposite is the rule: In other words, we are not allowed to innovate new forms of worship.

Historically, people have been innovating new methods of transactions: the use of cash for sales or purchases is such an innovation; before it, they were bartering commodities. Nowadays, people use cards instead of ready money. All of these are methods of transactions invented to facilitate the transfer of goods and services.

In conclusion, there is nothing wrong with using this method, provided it is free of cheating or defrauding people.

Almighty Allah knows best.


Q:

Can we enter paradise by just uttering the two testimonies of faith (shahdah)?

A:

Shahadah, or the testimony of the Oneness of Allah, is a key to paradise. But the pronouncement must be accompanied by conviction and faith. Therefore, one must follow through with that statement by acting accordingly.

This profession or testimony entails recognizing the sovereignty and lordship of Allah. Therefore, if someone does not act accordingly, he is hypocritical.

That is why our scholars have defined faith as testifying through words, with conviction in the heart, followed up by actions involving one’s faculties.

When someone has testified the faith as mentioned above, they can hope to enter paradise.

Almighty Allah knows best.


Q:

Can a wife stipulate in the marriage contract that her husband should not take a second wife?

A:

It is acceptable for spouses to stipulate conditions in marriage contracts as long they are not contrary to the teachings of Islam and opposed to the main objective of marriage.

Permission to marry a second wife is only an exception; in other words, it is an allowance given because of some exceptional conditions. Therefore, no one would say it is prescribed or open to everyone regardless of circumstances.

Therefore, it is acceptable for a woman to ask for a term added to a marriage contract. Once he has signed to it, he is bound to comply with it. Should he break the pledge has signed, she would have the freedom to be released from the marriage contract. That is the view of eminent scholars of the past and present, including Imam Ahmad ibn Hanbal.

The Prophet (peace be upon him) said, “Muslims ought to fulfill the terms of their contracts.” (Reported by Ad-Daraqutni)

And he further said, “There is no contract more worthy of compliance like the terms of a marriage contract.” (Reported by Al-Bukhari)

Almighty Allah knows best.


Q:

What is the ruling of misyar marriage?

A:

Misyar marriage is a form of marriage that has been contentious; some approving it as long as it fulfills the conditions of marriage, another group disapproving of it, and still another considering it undesirable or makruh.

When we look at the issue from the perspective of the higher purposes of Shari`ah, it is something to be disapproved. When we look at the Islamic legislation regarding sexual unions, Islam forbade all forms of sexual union except the standard and generally accepted method of marriage. The purpose of marriage is to establish a family foundation- family being the bedrock of society. It is a union built on shared responsibilities living together and laying the foundation for a new generation.

Allah says, “Among His signs is that He created for you spouses from among yourselves in to relate to them in tranquility and instilled in your hearts love and mercy towards one another. Indeed, there are signs in these for those who reflect.” (Ar-Rum 30: 21)

Misyar marriage is contemplated by those who are already married. Then often without the knowledge of his wife and children, to marry another woman without sharing the home but simply for sexual fulfillment.

When seen from a purely ethical point of view, it amounts to degrading the sanctity of marriage.

Therefore, it is fraught with dire consequences of destroying the family and undermining peace and tranquility at home.

Almighty Allah knows best.


Q:

I have read that it is recommended to read surat al-qadr after making wudu?

A:

The Prophet (peace be upon him) told us, “Pray as you have seen me praying.” (Reported by Ibn Hajar)

Even as he wanted his companions to pray as he prayed, he also wanted to perform ablution as he did. Thus, we are told that once he ordered a bucket of water, he demonstrated wudu, and the companions learned it from him. In the same way, he advised them to perform the rites of Hajj as he did.

It is nowhere mentioned anywhere in the sources that he ever told his companions to recite surat al-Qadr after performing wudu.

When we closely examine the traditions, we find that he ordered them to start wudu by invoking the name of Allah (i.e., saying bismillah). And in other reports, we also that he advised us to read the following du after completion of wudu:

Ashhadu an laa ilaaha illa Allah wa ashhadu anna Muhammadan rasoolulla

(I bear witness there is no god but Allah; I also bear witness that Muhammad is the messenger of Allah) (Reported by Muslim)

And in another version (reported by Imam At-Tirmidhi), the following is added:

Allaahumma ij’lnee mina al-thawwaabeena wa ij`lnee mina al-mutatahhirren

(O Allah, make me among those who are ever turning to You in repentance. And make me among those who are constantly engaged in acts of purification).

We believe that the Prophet (peace be upon him) has transmitted to us all the essentials of religion without adding or taking away from it. We are also convinced that his companions have passed on the methods of prayer and wudu as he taught them. Since none of them reported that we should read surah al-qadar after wudhu, we can safely conclude that it is prescribed by the Prophet, peace be upon him, and hence it amounts to be an innovation, especially if someone thinks it is part of wudu.

Almighty Allah knows best.


Q:

Is it obligatory on sons and daughters to serve parents?

A:

Honoring parents and serving them is one of the most critical teachings of the Quran. Furthermore, according to the Quran, it is an essential teaching of all the previous revelations.

Honoring parents and treating them with kindness is a pivotal commandment in Islam, second only to our duty to worship Allah.

Allah says, “Your Lord has commanded that you worship none but Him and that you be good to your parents. Therefore, if either of them or both of them reach old age with you, do not say a word of disrespect, nor scold them, but say kind words to them. And lower to them the wing of humility, out of mercy, and say, ‘My Lord, have mercy on them, as they raised me when I was a child.”‘ (Al-Baqarah 17: 23-24)

Worship God, and ascribe no partners to Him, and be good to the parents, and the relatives, and the orphans, and the poor, and the neighbor next door, and the distant neighbor, and the close associate, and the traveler, and your servants. God does not love the arrogant showoff.” (An-Nisa 4: 36)

The Quran also tells us that it was also the commandment in all previous revelations, including Torah and Gospel:

We made a covenant with the Children of Israel: ‘Worship none but God, and be good to parents, and relatives, and orphans, and the needy; and speak nicely to people, and pray regularly, and give alms.” (Al-baqarah 2: 83)

If honoring and rendering acts of kindness to parents is the second of the foremost religious duties in Islam, neglecting one’s parents is one of the most heinous sins. Just as the shirk is the gravest of all sins in Islam, neglecting one’s parents is the second cardinal sin.

The Prophet has warned us against it in so many words. Once, he asked his companions, “Shall I tell you the three of the gravest sins?” Then he said, “It is to associate partners with Allah, displeasing one’s parents and bearing false testimony.” (Reported by Al-Bukhari)

In another tradition, we read, They are the most disgraced ones: Those who could not enter paradise by ignoring to serve their old parents, either both of them or one of them.” (Reported by Muslim)

O another occasion, when a young man came to the Prophet, peace be upon him, asking permission for going for Jihad, the Prophet, peace be upon him, told him: Go and take good care of your parents. That is the best Jihad you can perform.” (Reported by Al-Bukhari)

The Prophet knew that the man had come leaving old parents who needed his care behind him.

In light of these clear teachings of the Quran and Sunnah, no Muslim with a conscience can doubt their duty to take care of their parents. By failing to do so, especially when they are helpless, they are depriving their chance to enter paradise. That is the clear lesson that the Prophet (peace be upon him) has imparted to us in the above tradition.

Almighty Allah knows best.


Q:

Can we internet meme on social platforms for dawah purposes?

A:

Dawah is a noble duty we should strive to fulfill as best as we can.

In the process, we should use all the avenues and platforms that are genuine and fully comply with ethical and moral standards.

There is no shortage of such avenues and platforms, including print and electronic, and some of the clean social media platforms. However, some new media, such as the one you mentioned, are either dubious or fraught with risks.

I based this on the researches done at Harvard and other reputable institutions; here is an excerpt from a post titled:

The Harvard Case Shows a Meme Is Never ”Just” a Meme

Just a meme? There’s no such thing. 

Culturally, this is where we are: an online environment in which sincere bigotry bleeds into satirical bigotry, irony is forwarded as both justification and argument, and accountability is so frequently sidestepped that just having to face consequences is news in itself.

Far more than being a story about a specific group of memes and a specific group of students, then, the Harvard dustup demonstrates how the fun and games of memes—along with the seeming separation between “”the real world”” and that somewhere-else place known as “”the internet””—gives way to fully embodied, fully consequential ethics.”” (https://www.vice.com/en/article/zmen4y/the-harvard-case-shows-a-meme-is-never-just-a-meme)

Here is another post from the University of Texas at Austin under the title:

“One Does Not Simply Create a Meme” 

The Ethics of Internet Memes

Initiativehttps://mediaethicsinitiative.org › 2019/01/14 

Now coming to the Islamic guidance such matters, Islam teaches us that we must shun the dubious. No doubt internet meme is fraught with risks that may endanger the lives of people, those involved in it, whether they had the best of intention or not. Islamic Shariah also teaches us that we must assess the consequences of our actions. It applies to our words, spoken or written. The Prophet, peace be upon him, a person may utter a word that pleases Allah (benefitting others), and yet he never thought so seriously when he spoke it, whereby Allah would raise his ranks n paradise; while another person may utter a word that displeases Allah which he takes so lightly and yet because of which he would be flung to the fire-pit.” ” (Reported by Muslim)

They say there is nothing more regrettable than words we speak or write over which we have no control. But, unfortunately, that is the case with internet memes, as the above studies clearly show. So, every conscientious Muslim should distance themselves from such media platforms.

The famous Arab author al-Jahiz advised the writers: ”Do not write your hands anything of which you would never want to be seen in, your record on the Day of Judgment.”

The Prophet, peace be upon him, said, “Halal is clear and Haram is clear. There are, however, some cases that are doubtful or dubious. If you keep away from them, you are likely to safeguard your faith and honor. If, on the other hand, you indulge in them, you may end up transgressing the limits and end up falling into the forbidden territory.” (Reported by Al-Bukhari)

In conclusion, I would advise you against getting carried away with every new fad or fashion without considering the consequences or ethical issues involved.

It would always be helpful for us to turn to Allah for guidance and protection:

Rabbanaa laa tuzigh quloobanaa ba`da idh hadaythanaa wa hab lanaa min ladunka rahmathan innaka antha al-wahhaab

(Our Lord, do not cause our hearts to veer away 

“Our Lord, do not cause our hearts to swerve after You have guided us, and bestow on us mercy from Your presence; You are the bestower of graces.” (Aal_`Imran : 3: 8)”

Allaahumma innee a`oodhu bika an adhilaa aw udhalla aw azilla aw uzalla aw ajhala aw yujhala `alayya

(O Allah, I seek Your protection from going astray and being led astray by others; from slipping up and being made to slip up; from acting foolishly towards others and others treating me foolishly).

Almighty Allah knows best.


Q:

If I pray Isha half an hour before Fajr, is this acceptable?

A:

Ideally, one should pray Isha before midnight. It is important for us to be diligent in salah and not put it off unnecessarily when the time arrives, although if someone is praying Isha in jama’ah it is best to delay it up to one third of the night; but it is not good to postpone it later than midnight.

This is what we can infer from the traditions from the Prophet (peace be upon him). We are told that the Prophet (peace be upon him) said, “The (preferred) time of Isha prayer extends to the middle part of the night.”  There are other traditions in which the Prophet exhorts us to delay Isha: “If it wouldn’t have caused hardship on my ummah, I would have ordered them to delay ‘isha.” However, no where he told us to delay it past midnight. 

In light of the traditions mentioned above and other valid inferences, scholars are of the view that ideally one should not delay Iisha farther than midnight. However, if a person could not pray before midnight, he could still pray it before dawn–as the permissible time extends up-to that time.  

We read in the Mughni of Ibn Qudamah (who is of Hanbali school): “Ideally, one should not delay Iisha farther than one third of the night, if he did delay it until midnight it is fine; after midnight, it is the time of darurah  (i.e. the time for those in extreme circumstances or valid excuses).”

Imam An-Nawawi (who belongs to Shafi`i school says, “The ideal time of Iisha extends up-to one third of the night; beyond that is the permissible time; which extends to the arrival of dawn.”  The Hanafi view is almost the same as mentioned above. Thus Imam At-Tahawi (who is affiliated to Hanafi school) states:  “The time of Isha can be divided into three: The ideal or the most preferred time extends to one third of the night; after which is the less preferable time which extends to midnight, still less preferable is the time past midnight until the arrival of dawn.”

To conclude, you should not put off praying Isha to pray it close to Fajr, if you have a choice; however, if you could not pray earlier because of circumstances beyond your control then you may pray it before the arrival of Fajr.

Almighty Allah knows best.



Q:

Is it permissible to treat people with cannabidiol?

A:

Islam teaches us to seek treatments and take medications when we get sick. However, we are also advised to avoid using forbidden things and resort to treatment that is proven effective without harmful side effects.

The case of cannabidiol does not fall under general medicine – with proven scientific benefits. In other words, as far as I know, it has not been recommended for public use.

Therefore, the answer to this question is dependent on the expert opinion of medical professionals. As far as I can learn from the sources, it should be used only for cases that are proven to be effective and that too under the strict guidance of a medical professional.

For further details, please refer to the post here:

STAYING HEALTHY

Cannabidiol (CBD)-what we know and what we don’t

https://www.health.harvard.edu/blog/cannabidiol-cbd-what-we-know-and-what-we-dont

Almighty Allah knows best.


Q:

I am a programmer; can I work for a bank that deals with credit cards?

 A:

According to the rulings of eminent scholars, one may work in banks in areas where you are not directly dealing with interest.

However, if you find another job that is wholly free of taints of interest or haram, you should go for it.

Otherwise, you may continue. However, according to the rules of jurisprudence, we are excused of matters that we have no control over. That is known as `umum al-balwa or unavoidable necessity.

Having said this, I would also advise you to continue to purify your income by giving optional charities that you can afford to and making lots of istigfaar.

Almighty Allah knows best.


Q:

For skin care purposes, can I go to a female Christian specialist?

A:

If you are a female, there is no harm in going to a female skin specialist as long as she is professional and has questionable moral integrity. Religious differences do not matter. The Prophet and his companions made use of the services of people of integrity, notwithstanding their religious affiliations.

However, if you are a male, you should prefer a male specialist unless you have no choice and your condition is so severe that you are in dire need of such a treatment.

Almighty Allah knows best. 


Q:

I have built a new house. Some friends advised that I should give wakirah, what is that?

 A:

Wakirah is a good practice; it refers to inviting people to partake of a meal and share the joy upon occupying a house. Its purpose is to thank Allah and share the joy with one’s family, neighbors, and friends.

It is something highly recommended by many scholars, and it is no doubt a commendable practice. The Prophet, peace be upon him, said, “O people, spread the greeting of peace, and feed the people and join blood relations and pray while people are asleep: you can hope to enter paradise easily.” (Reported by At-Tirmidhi)

Islam also teaches us to thank Allah and celebrate the blessings He has bestowed on us and encourage people to do so. So, it is a good practice if you can afford to invite people to a meal while planning to occupy your house or immediately after.

It may be a good idea to gather people for a meal to recite parts of the Quran and offer duaas and even offer two rakahs of optional prayers if it is not time for the Fard Salah. If, however, it is the time of Fard salah and the mosque is far away, you can offer the Salah and then offer supplications for the house and the inhabitants.

Almighty Allah knows best.


Q:

Can I say basmalah before the opening takbir in prayer?

A:

As Imam Ibn al-Qayyim states, the Prophet would start his Prayer with Takbir (i.e., saying Allahu akbar), and he did not say anything else before. However, after the takbir, he would offer the supplications known as dua al-istiftah like the following:

Subhaanaka Allaahumma wabi hamdika wa tabaaraka ismuka wa ta’aalaa jadduka wa laa ilaaha gharuka

(Glory and praise be to You o Allah; exalted is Your name and tremendous is Your power and might, and there is no god beside You)

One should then offer the following invocations: 

Aoodhu billaahi min al-shaytaani al-rajjeem followed by bismillahi rrahmaani al-rraheem and the Fatihah.

The Prophet (peace be upon him) advised us to pray as he prayed. Therefore, we may do well to stick to the format he followed as passed on to us by his companions.

We should not add or take away anything from the acts of worship. According to the rules of jurisprudence, we are not allowed to innovate in matters of worship. At the same time, we are free to do so in other areas as long it does not violate any of the principles or purposes of the Shariah.

Almighty Allah knows best.


Q:

My non Muslim friend wants to make a YouTube video with me and a few other friends. The problem is that he wants to put background music in the video. Am I allowed to be in his YouTube videos, even though it is not my YouTube channel?

A:

Before you decide to embark on this project, you need to ask the message or theme you intend to communicate through the video? Is it ethical, which would be beneficial for society, or is it something that would promote vice and corruption?

A Muslim ought to think of the consequences of his or her actions. Mind you, we will be called upon to account for our deeds. Allah says,

Say, ‘Work. God will see your work, and so will His Messenger, and the believers. Then you will be returned to the Knower of secrets and declarations, and He will inform you of what you used to do.” (At-Tawbah 9:105)

Once you are sure that the impact of your work on society would be good, you may decide to join as long as you write up a contract to pre-empt any potential conflicts.

You may appear in the video as long your role is clean, and you abide by the guidelines of the Shariah.

Almighty Allah knows best.


Q:

Is it obligatory for single women to get married if there is no one who can provide for her or can she work to provide for herself instead of marrying?

A:

Marriage is your choice if you can save yourself from sins; if it is not, you should get married. Getting married should not be based purely on the consideration of finding someone to maintain and support you. Instead, it should be based on resolving to start a family based on mutual sharing and cooperation.

For further details on the legal status of marriage in Islam, let me cite here one of my earlier answers:

“Although marriage is generally considered a highly recommended act, yet from the point of view of fiqh (Islamic jurisprudence)—because of diverse circumstances—it can readily fall into one of the four categories listed below: Fard (obligatory) or mustahabb (recommended) or haram (forbidden) or simply halal (permitted).

1. Marriage is considered fard (obligatory) if a person is so tormented by sexual desire that he/she fears falling into the sin of fornication. Since staying away from fornication is obligatory, and since marriage is the only avenue for legitimate sexual satisfaction, it becomes obligatory on such a person to get married. This is based on the principle in jurisprudence that says: “If an obligatory thing cannot be fulfilled except by fulfilling another, then fulfilling the latter becomes equally obligatory.”

2. If, however, he or she is not so tormented by sexual desire, and, hence, there is no fear of falling into sin, then it is highly recommended to get married if one has the means to do so. By doing so, one is fulfilling one of the great Sunnahs of the Prophet (peace and blessings be upon him), our perfect role model.

3. If a person knows for certain that he or she cannot fulfill the duties required in marriage, and there is no fear of his/her falling into sin, then it becomes haram for such a person to get married. Islam forbids us from doing injustice to another person; this would definitely be the case if one were to neglect his/her spousal duties.

4. If a person has no means to marry and is, therefore, incapable of fulfilling his spousal duties, but has strong desire, it is permitted for him to get married—provided he tries earnestly to seek an honest source of living. Allah has promised to help such a person. We must also add here a further note that the Muslim community has a duty to assist such people until such time that they become self-reliant.

If, however, no such measures are available, and a person finds himself unable to fulfill his spousal duties, he is advised to curb his desires through the discipline of fasting and other acts of sublimation.”

Almighty Allah knows best.


Q:

Is the niqab considered preferred/recommended in the religion or is it just a custom as many scholars say?

A:

The niqab is not prescribed in Islam. Instead, it is a custom followed by women in some cultures or a choice some of them have been following:

For further details, let me refer you to access the answer posted here under the title:

Can My Father Force Me to Wear Niqab?

Can My Father Force Me to Wear Niqab?

Almighty Allah knows best.


Q:

Is it allowed to follow fatwa translated from a different language or should we only follow fatwa in a language that we understand? Also what is the ruling on if we don’t know who translated the fatwa?

A:

You may follow any fatwa as long as the mufti addresses issues that he knows clearly to facilitate the practice of Islam. A mufti needs to have a sound understanding of the text and knowledge of the context and the milieu.

Therefore, if he lacks knowledge of both or either one, he is not qualified to answer a question.

By doing so, he is endangering religion; the harm he is causing is far worse than that of a physician who practices medicine without mastery of the field and knowledge of his patient. The latter causes physical death while the former may endanger the soul, which is worse. In other words, he may end up turning people away from religion.

Almighty Allah knows best.


Q:

I saw a part in an old fatwa (which is around 60 years old) that said wearing trousers by women was considered imitating men in that time (it was an example given under the ruling of imitating opposite gender is haram), does it still apply now? If I follow other parts of the fatwa do I have to follow that part as well?

A:

It is wrong to say that women are not allowed to wear trousers or pants as long they meet the moral standards of modesty mandated by Islam.

We find no evidence to assert that women or men must wear a particular form of dress. We are only to appear modest by observing the guidelines established in Islam.

To explain this in detail, let me cite here from one of my earlier answers posted elsewhere:

“It is important to remember that the purpose of hijab in Islam is not to cut out women from participating in the activities of the society or to keep men and women utterly segregated or to make it hard for her to function normally in life. Rather the purpose of hijab is to help woman maintain her dignity and honour as a free person and help her fulfil her obligations smoothly and comfortably.

So the requirements of hijab are never oppressive or restrictive in any way; here are the requisites of hijab or proper Islamic attire for women:

1) It should be covering her whole body except face and hands;

2) It should be loose fitting;

3) It should not transparent nor revealing;

4) It should not be an attire specifically worn by men only.

So long as your attire fulfils the above conditions you don’t have to worry. Remember Allah has not revealed religion to make life difficult; rather it is intended to make it easy and comfortable for us. Allah says, “He has not laid upon you in religion any hardship” (Qur’an: 22: 78). “Allah wishes to lighten the burden for you; for certainly man/woman has been created weak!” (Qur’an: 4: 28).”

In conclusion, women are allowed to wear trousers as they comply with the standards mentioned above.

Almighty Allah knows best.


Q:

Are men favoured over men in the Jannah? We know that a man gets many wives and a woman only gets one husband. And everything a man gets a woman gets, excpet the fact that men are rewarded by having so many wives, but women only have one husband. So from this it is obvious that there is an exlucsive reward only for men which it the many wives, but there is no mention of a reward exlusive to women, as everything a woman gets a man gets, but not everything that a man gets a woman gets. From this does that mean that if a man and a woman have the same amount and type of good deeds, does a man get rewarded more than the woman because he gets many wives and the woman gets nothing like this. For example, if a male and femalte each have 1000 good deeds, lets say each gets a similar house, food, gardens, but when it comes to spouses he gets many and she only gets one. So even though both have the same good deeds, the man gets more? Is there somehthing exlcusive for women. If the reward for a man is to have multiple wives, what is the reward for women?

A:

There is nothing in the sources to say that God discriminates women against men by favoring the latter over the other. On the contrary, we know for a certain fact that men and women are judged justly and fairly; each person is rewarded or punished for their actions or transgressions.

We read in the Qur’an:

So their Lord responded to them: “I will never deny any of you—male or female—the reward of your deeds. Both are equal in reward.” (Aal `Imran 3:195)

And in another place, Allah says, “Women have rights similar to those of men equitably although men have a degree ˹of responsibility˺ above them. And Allah is Almighty, All-Wise.” (Al-Baqarah 2:228)

Here is an even more clear statement establishing partnership and male and female concept of equality envisaged by Islam; it is hard to find anything comparable in any other world scriptures:

Surely ˹for˺ Muslim men and women, believing men and women, devout men and women, truthful men and women, patient men and women, humble men and women, charitable men and women, fasting men and women, men and women who guard their chastity, and men and women who remember Allah often—for ˹all of˺ them Allah has prepared forgiveness and a great reward.” (Al-Ahzab 33:35)

Now coming to what happens in the next world, we ought to assume that such expressions never be taken literally. It is a phase beyond anything we have experienced before. Even as a baby cannot fathom or think of what awaits them outside the narrow walls of the womb, we cannot fathom what awaits in the next world; it is something that defies imagination or beyond. It is utmost bliss. Everyone, men and women, will have all of their desires fulfilled.

Jannah is all about ultimate and everlasting bliss that defies human imagination or articulation.

Reason can only deal with issues that fall within the narrow confines of senses. Therefore, all matters that relate to the unseen realities like heaven and hell are beyond rational cognition. Consequently, it is absurd to discuss them in the way you are approaching them.

I pray to Allah to give us the wisdom to recognize the limitations of human reason.

Almighty Allah knows best.


Q:

Are we allowed to ask more than one mufti? Can we ask another mufti after accepting a fatwa from a mufti especially if i believe the other mufti is better?

A:

You may do so if you are not fishing for fatwas that suit your whims and fancies.

If we intend to please Allah and know the sound ruling, we may ask the same question to different scholars and then follow the best advice that applies to your circumstances.

You may do well to pray to Allah always,

Allaahumma arina al-haqqa haqqan warzuqnaa ittiba`ahu wa arina al-baatila baatilan warzuqna ijtinaabahu

 ” O Allah, show us the truth as truth and help us follow it; show us error as error and help us shun it.”

Almighty Allah knows best.


Q:

A few days ago my husband had a fight with me. He angrily told me clearly word I divorce you. in fact he tell me this word the whole day 7 time clearly says i divorce u. Later on we made raju and have physical relation. so i want to know that, the nikkah is broken? or not

A:

If your husband uttered the words of talaq in a sober state of mind, you are divorced; however, you need not worry about the validity of your marriage- if he took you back.

If, on the other hand, he uttered the words of talaq in extreme anger without being aware of the implications of his words, then the divorce is not valid.

For further details, please refer to the answer linked below:

Pronouncing Divorce in a State of Anger: Valid?

Almighty Allah knows best.


Q:

How do I bring conviction in my duas ? I try to be positive and tell myself that Allah will accept all my prayers. But somehow negative thoughts are so strong that i get a feeling i won’t get what i want.

The thing is I pray that may whatever I want be better for me and may Allah give me exactly what I want .

I know people say ask Allah to give you what is better for you but I want Allah to give me what I want and make it better for me . Dua can change destiny so I believe that shouldnt be a problem if I ask Allah this .

Just tell me how do I bring conviction in my duas ?

A:

Your intention while calling upon Allah is to leave it to Allah and call upon Him to give you what is best for you.

Islam means surrender to the will of Allah. Thus, while praying we can ask Allah for certain things; but it does not mean that Allah would give us everything we ask for; for He alone knows what is good for us and what is not good for us.

The Prophet (peace be upon him) said, “There is no Muslim who would call upon Allah without Allah answering their prayer in one of three ways:

  1. By giving them what they have asked for (if, according to His wisdom, it is good for them);
  2. (If it is not good, then by virtue of their du’as, Allah would turn away a certain calamities that are decreed;
  3. Or by keeping it as a treasure with Him to reward them with it on the Day of Judgment.

Based on this, you can rest assured that duaa is always good and one can never be a loser by calling upon Allah.

Having said this, I would also like to mention some of the etiquettes to observe while calling upon Allah:

  1. Cherish deep faith in Allah and His Sovereignty and Lordship;
  2. Starting the duaa by praising Allah (saying Hamd) and sending salutations (Salah) on the Prophet (peace be upon him);
  3. Observing the commandments of Allah and shunning the forbidden things;
  4. Making sure that your livelihood is earned through lawful means.
  5. Be ready to accept Allah’s choice for you, even though we may not quite fathom its wisdom because of our limited perception and knowledge

Almighty Allah knows best.


Q:

I heard there’s a fatwa that we need to boycott America and American products. Does the situation still apply or can we buy American products now? Does buying American product make one an apostate based on helping enemies?

A:

I do not think that any individual mufti or scholar can make such a ruling, no matter how qualified he may be, solely based on his personal opinions.

It is such a crucial issue with global implications; therefore, such matters must be discussed by the reputable world juristic councils, then they ought to come up with a consensus or collective decision.

To the best of my knowledge, no reputable juristic council has issued such a ruling.  So we must never make any such subjective statements to confuse people.

Almighty Allah knows best.


Q:

For how much time can women go out of their house and remain outside? I heard for leisure it’s only  allowed occasionally. Is that true?

A:

I do not understand the precise intent of this question. Islam did not restrict women’s freedom of movement. Allah’s order, ‘travel through the earth’ is a general one; it applies to men and women.

However, Islam lays down specific guidelines for us so that we do not end up hurting ourselves. For example, in the case of women, the Prophet placed certain restrictions on their journey to safeguard their honor and dignity. The reason for these guidelines was that women were endangering their safety in a society where men were predatory and violent and did not govern themselves by any sense of genuine ethics or morals.

That is why the Prophet, who forbade women from traveling long distances without a mahram, also said, ‘I would continue the struggle until a young woman can travel freely without any escort from Heera to Haram.”

Therefore, it is wrong to say that a woman cannot travel if she has reason to worry about her safety.

Almighty Allah knows best.


Q:

Is complaining about life or how the way life or everything around you or being disappointed with it kufr? like saying “I’m disappointed how my life is/life is going” or “i don’t like how something is this way/has to be this way”. Does it take one out of Islam? Does imitating disbelievers take one out of Islam? Is using/reading/listening to  literature and songs (which also contains haram)  which contains Islam related words like “dua, swear on Allah, etc” kufr and take one out of Islam?

A:

Suppose you are doing so while questioning Allah’s decree that would amount to be akin to kufr. If, however, you never intended that, but only some words came on your tongue without deliberate intention, then you need not worry.

The Prophet (peace be upon him) said, “Allah will excuse my Ummah of their unwilful mistakes or slip-ups or forgetfulness.”

And Allah orders us to pray, “Our Lord, do not condemn us if we forget or make a mistake.” (Qur’an: 2: 286)

The Prophet (peace be upon him) advised us to make a habit of constancy in istighfaar. He said, “O people, make istighfaar and return to Allah in repentance. I do make istighfaar a hundred times a day.”  (Muslim)

Almighty Allah knows best.


Q:

Is laughing at a situation or happening kufr? Since every situation happens due to Allah’s will. Does it nullify one’s Islam?

A:

Please refer to the answer above.


Q:

If I come upon a fatwa of someone I trust is it obligatory upon me to follow that fatwa? Is it the same as asking for a fatwa?

A:

Allah orders us to ask those who know when we face a situation where we cannot make up our minds about a valid Islamic ruling.

Therefore, we must ask a knowledgeable person that we trust. Once they advise us, we should accept it. We may refer to a more qualified person if the answer given by the first person is not satisfactory or convincing.

However, we must always make sure that the person we are consulting is qualified and is speaking based on authentic knowledge. Otherwise, we are like those patients who go for treatments from quack or fake physicians. Even as a quack doctor will endanger your health, an unqualified scholar will endanger your soul or faith.

That is the lesson that the Prophet wanted to teach us from the following story: a group of companions faced a situation: one of their companions became ill, and he experienced a nocturnal dream. He asked some of them whether he should bathe before praying. They told him that he must do so. He complied with their advice, but his condition worsened, and he passed away. When the Prophet heard the story, he said, “They killed him by giving him such wrong advice. He should have asked a knowledgeable person. It would have been sufficient for him to perform tayammum (instead of bathing, thus endangering his life).”  (Ibn Daqiq al-Id)

In conclusion, when you come up with rulings, you must verify the source before rushing to act upon it.

Almighty Allah knows best.


Q:

What good deeds women should do to enter Jannat ul Firdaus, the highest level of Jannat?

I want to achieve Highest level of Jannat i.e Jannat ul Firdaus but don’t know what good deeds should i do to achieve Jannat ul Firdaus!!!

Please tell about this. About women’s good deeds for Jannat ul Firdaus.

Jazak Allah.

A:

I commend you for your high aspirations and pray to Allah to bless you in your efforts to please Allah and enter the blissful paradise.

The short answer to your question is:

“Behold! Truly the friends of God, no fear shall come upon them, nor shall they grieve: those who believe and are reverent. For them are glad tidings in the life of this world and in the Hereafter. There is no altering the Words of God. That is the great triumph.” (Qur’an: 10: 62-64).

Another verse describes the traits of those who are destined for success:

“For submitting men and submitting women, believing men and believing women, devout men and devout women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, men who fast and women who fast, men who guard their private parts and women who guard [their private parts], men who remember God often and women who remember [God often], God has prepared forgiveness and a great reward.” (Qur’an: 33: 35).

When we seek further details from the Prophetic traditions, we can find the following specific traits of character and actions:

  1. Love of Allah and His messenger and striving hard to please Allah by performing the obligatory duties that Allah has ordained with sincerity and devotion while staying away from all things He has forbidden.
  2. Honoring one’s parents and serving them with kindness and love without causing them offense or hurt in words or deeds;
  3. Kindness towards one’s parent, the kith and kin, the poor and the needy and the weak, and acting mercifully towards all of God’s creation;
  4. Constancy in dhikr is a valuable asset and a sure guarantee of paradise. When someone asked the Prophet (peace be upon him): Tell me one thing that I could cling to always. He replied, “Let your tongue be always moist with dhikr or remembrance of Allah.” 
  5. Finally, let another piece of Prophetic advice be a guide for your life. When one of the Prophet’s companions asked him: “Tell me something that would guarantee me paradise; the Prophet told him: “Be mindful of Allah always; if you happen to sin, (seek repentance and expiate it) by good deeds and interact with people with the best of character.” 

I pray to Allah to inspire us to practice the above traits and be mindful of Allah while developing noble character traits.

Almighty Allah knows best.


Q:

As-Salam-u-Alaikum wa-rahmatullahi wa-barakatuh. There were these 2 specific dreams that have lingered in my mind. One happened years ago, where I saw nothing but pitch black and it seems like it’s an endless void. Then a beautiful bright white light came and it was nearing in a motion towards me from the front right where as to the left I felt an extremely dark energy. I suddenly woke up but a few days later at an islamic school where I went to, I turned my gaze and suddenly the whole place was pitch black eventhough it was broad daylight that time. My hearing and vision of the real world completely vanished. I saw white ashes surrounding me, though I did not see myself. This is a lengthy question so this would be it for now, the other one can be for another time. Thank you.

A:

Wa `alaykum as-salam wa-rahamtullahi wa-barakatuh

I do not interpret dreams.

All that I can do is to cite here one of my earlier answers on the Islamic view of dreams and how to deal with them:

“Dreams, as we can safely infer from the Islamic sources, are of three types: The first of these is termed mubashiraat (Arabic for glad tidings), which are sound dreams that are indicative of glad tidings. They result from angelic inspirations or suggestions cast by Allah in our consciousness. Referring to such dreams, the Prophet (peace be upon him) said: “Nothing of the prophecy remains now (i.e. after his own call to prophethood) except sound visions, which are bestowed on a righteous believer, and it constitutes one thirtieth of prophecy.”

This type of dream can include premonitions or intimations of things that might happen in the future. For instance a believer may experience a vision about his own imminent death, or some future events to occur, or receive some confirmation of his spiritual states, or even reminders/admonitions about his omissions or commissions. These may include visions of Prophet Muhammad (peace be upon him) or other prophets and communications with them, or visions of symbols of Islam such as the Ka’bah or the Prophet’s mosque, etc.

A second type of dream is the result of satanic whisperings or inspirations. Satan, the avowed enemy of man, is ever- present with us and he sees us in ways that we do not see him. Unless we take proper safeguards against him and such inspirations, he may trap us in his nets. He inspires in us all kinds of thoughts and suggestions, both in conscious and unconscious states. A person may be predisposed to such satanic visions and inspirations if he is constantly exposed to sights, sounds and thoughts that are obscene or filthy.

A third type of dream can be termed as ‘idle dreams’, and they are due to the impact of unpalatable foods, or the over- exercise of one’s imaginations, or experiences in life which might also be reflected in one’s dreams.

A person experiencing a good vision is encouraged to share it with others — especially with those who are trustworthy and God-fearing; but if he/she experiences a bad dream, he/she is advised against disclosing it to anyone. In the latter case, immediately after experiencing such a dream, he/she is recommended to change the sleeping position, and seek refuge and protection in Allah by saying the following 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 heaven can do any harm; He is the all-Hearing, and the all-Knowing).

Referring to this, the Prophet (peace be on him) said, “thus he/she will be spared of any possible harm.”

While the first type of dream (i.e. mubashiraat) is what every believer should seek and strive for, he/she must surely guard against the second type of dream.

The surest way to block Satanic inspirations and whisperings is by taking refuge in Allah and through cultivating the habit of consistency in dhikr, right thinking, right living and right conduct. It is, therefore, highly recommended to go to bed in a state of purity, after having recited portions of the Qur’an (such as the surahs of Fatihah, Ikhlaas, Falaq and al-Nnas as well as Aayat al-Kursi), and to immerse oneself in dhikr and salah (i.e. saying blessings and sending salutations) on the Prophet (peace be on him) before one lapses into a state of sound sleep.

And Allah knows best.


Q:

Sir, why do we see great imbalance when taking about spousal abuse. For example, when a wife abuses her husband we see hadiths like:

– “There are three types of people whose prayers will not ascend further than their ears: a runaway slave until he returns to hismaster, a woman whose husband spends the night angry with her, and an Imaam (inprayer) who leads people while they hate him.”

– “Every time a woman hurts or annoys her husband in This Life, his Houriaa wife  says: do not hurt him, may Allah curse you he is but an outsider in your house who will soon leave you for us.” and many more direct warns to the wife. But when it comes to an abusive husband, we do not see any hadiths like this. I do not understand why when the wife abuses her husband she is cursed, but when the husband abuses his wife he is not cursed, and the wife’s prayer will not be accepted but his prayer will continue to be accepted as normal. Why are there no direct warnings for the husband like there is alot for the wife. This makes marriage really scary as it seems that the wife is punished more beacuse she is a female.

A:

When faced with such issues that seem doubtful or dubious and opposed to common sense and essential rationality, we must refer to established principles of Islam.

If we look at the Quran closely, we learn that Allah does not discriminate against women in favor of men; instead, we are told that God deals with everyone fairly and justly in no uncertain terms.

We read in the Qur’an:

So their Lord responded to them: “I will never deny any of you—male or female—the reward of your deeds. Both are equal in reward.” (Qur’an: 3: 195)

And in another place, Allah says, Women have rights similar to those of men equitably although men have a degree ˹of responsibility˺ above them. And Allah is Almighty, All-Wise.” (Qur’an: 2: 228)

The Prophet (peace be upon him) said, “There shall be no tolerance of abuse or harm, nor one should reciprocate them.” (Reported by Imam Ahmad and others)

So, just as a wife is not allowed to abuse her husband, neither a husband is not allowed to abuse his wife.

The measure of a man’s worth in the sight of Allah is based on the way he treats his wife and family. Therefore, the Prophet (peace be upon him) said, “The best man is the one who is the kindest to his family, and I am the kindest to my family.” (Reported by Ibn Hibban and others).

Anas b. Malik, who served the Prophet for ten years, had this to say about the Prophet (peace be upon him): “I never saw anyone more compassionate towards his family like the Messenger of Allah.” 

Our role model is Allah’s Messenger as Allah has declared in the Qur’an:

“Indeed, in the Messenger of Allah, you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” (Qur’an: 33: 21)

So, let us learn Islam by referring to the example of the Prophet and not based on the corruption of those who claim to follow Islam.

And Allah knows best.

Monday, Sep. 13, 2021 | 19:00 - 20:00 GMT

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