Assalaamu Alaikum wa Rahmatullaahi wa Barakaatuh,

We begin by thanking Allah the Almighty for the opportunity to host this Fatwa session. We extend our heartfelt thanks to all of you who submitted your questions — your engagement and sincere inquiries are what make these sessions meaningful and beneficial.

A special thank you as well to our esteemed guest scholar, Sheikh Ahmad Kutty, may Allah reward him, for graciously taking the time to answer these important questions with clarity and wisdom.

Please find the responses to your questions listed below. We pray that the answers provide guidance, ease, and increased understanding in your daily practice of Islam.

Jazaakum Allahu Khayran.

Question 1:

I have two questions—one regarding my menstrual cycle and another about my ability to pray due to a medical condition.

1- Menstrual Cycle & Purity

Previously, my full menstrual cycle (all four phases) lasted around 30-40 days (mostly 38 days). My period would last 7 days of red bleeding, followed by 7 days of brown to yellow discharge, and I would resume prayer after 15 days, as I understood that to be the maximum duration of menstruation from the Maliki fiqh (which is the main school where I am coming from). However, my yellow discharge often continued beyond 15 days, but I would still resume praying at that point.

Recently, after taking chasteberry for PMS, the length of my entire cycle has shortened significantly—instead of taking 30+ days, now it takes only 19 or 22 days total. Since my period still lasts 15 days, this means I often have only 4-7 days of purity before bleeding starts again, instead of the usual 15 days.
1. Is my shortened cycle still considered valid, or must I have at least 15 days of purity between two menstruations?
2. Since my yellow discharge extends beyond 15 days, should I continue resuming prayer after 15 days, or do I need to treat it differently?

2- Praying While Sitting Due to Health Condition

I have been diagnosed with POTS (Postural Orthostatic Tachycardia Syndrome), a condition that affects my blood circulation and causes my blood pressure to drop significantly when I change positions. My doctor has advised me not to fast due to its impact on my health and not to stand during prayer because of severe dizziness.

My issue is that I can physically stand, perform rukuʿ, and sujood, but the movements between them—going from standing to rukuʿ, then standing to sujood, and coming back up—cause my blood pressure to drop, making me extremely dizzy and disoriented.
3. Given that I can perform the individual positions but struggle with transitioning between them, would it be permissible for me to pray while sitting?

Jazakum Allahu khayran for your guidance.

Answer 1:

Here are my responses to your questions:

1.         Shortened Menstrual Cycles

Since there is no fixed minimum interval for a valid menstrual cycle in Islamic law, a shortened cycle can still be considered valid. It is not necessary for a cycle to be a set number of days apart to be recognized as menstruation.

2.         Bleeding After 15 Days

If you experience bleeding after 15 days from the end of your last menstrual period, it is generally regarded as abnormal bleeding (istiḥaḍah). In such a case, you should resume your prayers and acts of worship as usual.

To help distinguish menstrual blood from abnormal bleeding, consider:

o          Color and consistency of the blood

o          Associated symptoms, such as cramps or emotional changes you typically experience at the start of your menses

Scholars agree that if a woman is uncertain, she may rely on these signs, along with her personal habits and prior experiences. There is no need to be overly anxious—Islam allows you to exercise your own informed judgment in such matters.

Additionally, consulting a gynecologist may help you identify medical signs and patterns that can assist in making clearer distinctions. As long as you strive sincerely to determine the correct ruling, you are not held accountable for mistakes made in good faith. “Allah does not burden a soul beyond its capacity.” (Qur’an 2:286)

3.         Praying While Seated Due to Hardship

If standing for prayer causes significant difficulty, pain, or poses a health risk—whether due to illness, age, or physical weakness—it is fully permissible to pray while seated. In such cases, your prayer remains valid and complete.

This is based on the hadith of the Prophet (peace be upon him): “Pray standing; if you are unable, then pray sitting; and if you are unable, then pray lying on your side.”

And as the Qur’an reminds us: “So, fear Allah as much as you are able.” (Qur’an 64:16)

Question 2:

In Surah At-Tur (52:21), Allah mentions that believing descendants are joined with their righteous family members in Paradise. Does this mean a person with fewer righteous deeds can be raised to a higher level than someone who did more, just due to family ties?

If so, does the one who is elevated by Allah’s mercy receive the same rewards, palaces, and honor as those who earned that level through deeds? And does this person then become more beloved to Allah than those who were more righteous but not elevated in this way?

I am asking to understand how this relates to the principle that “every soul is held in pledge for what it earned” (52:21).

Jazakum Allahu Khayran.

Answer 2:

Descriptions of Heaven and Hell go beyond our worldly or mundane standards. They exist in the realm of the ghayb —the unseen—out of our reach. Confusion happens when we try to understand the Hereafter using our earthly perspective. Such comparisons are flawed, like comparing life in the womb to life on earth; they are two very different experiences. The realities of Paradise and Hell cannot be fully grasped with our limited concepts.

When we hear descriptions, like families reuniting in Paradise from different levels, we accept their truth. We trust Allah’s wisdom and knowledge regarding these realities. He has complete power over everything and can unite whom He chooses, whenever He chooses. Indeed, “Allah has power over all things.” (Qur’an 2:106)

Question 3:

My mother said to me she regretted that he gave birth to me. I am of no good for her, I am her trial send by Allah for this dunya. How to deal with such hurtful comments, and slept me several times although I am 25 years old.

Answer 3:

I’m sorry to hear about your predicament. May Allah give you strength, patience, and comfort. I hope He helps your mother understand the hurt in her words and actions.

No parent should curse or condemn their child. It’s never right to abuse them, especially as adults. Such behavior is harmful and goes against the compassion that Islam teaches in family life.

If it’s safe for you, try talking to respected elders in your community or family. They may help your mother reflect on her actions. If she is involved with a local mosque or community center, consider speaking privately with the imam or a counselor who can intervene with care.

In the meantime, hold on to patience (ṣabr). This is a sign of strength and dignity, not weakness. Don’t let her words or actions affect your self-worth or inner peace. As painful as it may be, choose not to respond in anger. Stay calm and upright, and don’t stoop to her level of hurt.

Remember: your dignity is based on your response, not how others treat you. Keep your moral high ground. Turn to Allah in sincere du‘a’, asking Him to guide her, soften her heart, and heal your relationship. And if you ever feel unsafe, it’s okay to set healthy boundaries.

May Allah ease your hardship, reward your patience, and replace your pain with peace and healing. Ameen.

Question 4:

i am very frustrated about my marital life. I have a husband who doesn’t pray he doesn’t fulfill my physical needs he misbehaves on regular basis if I look for a reason to divorce i have like 100 reasons to divorce him but i am still married to him for sake of my son and the difficulty of getting divorce. Today we had a fight on a smaĺll issue and I told my father in law that he should talk to my parents since i am not worthy of him basically i wanted to express my frustration but my intention was not still divorce I thought he will not talk about it to his son but he went home and said She doesn’t wast to live with you she wants to leave you so what my husband exactly said I don’t know because i wasn’t present but according to my father in law he may have said that he will buy me a ticket so I can go back to my parents home. Is it divorce even if he didn’t intent to divorce me and when a person divorce through unclear words how many divorce rakes place and what type of divorce takes place irrevocable or revocable some say irrevocable and others revocable who is right?

Answer 4:

I empathize with your marital challenges. Here are some tips to help you navigate your challenging marriage:

Unclear words, like “Go to your parents” or “I’ll buy you a ticket home,” can sometimes lead to divorce, but only if the husband uttered those words with the deliberate intent of divorcing you.

Without that intention, divorce doesn’t occur. As the Prophet (peace be upon him)said, “Actions are judged by intentions” (Al-Bukhari and Muslim). If he meant divorce and it’s not the third time, it’s a revocable divorce during the ‘iddah period.

 As for coping with your challenges, here are some tips for you to practice to find peace of mind and empower yourself

1. Turn to Allah daily through du`a and istighfar. Allah reassures, “Whoever fears Allah, He will make a way out for him” (Qur’an 65:2–3).
   
2. Maintain your five daily prayers, which bring solace to your soul.

• Recite heartfelt du`as like: “Rabbi inni lima anzalta ilayya min khayrin faqir” (Qur’an 28:24) – “O my Lord, I am in dire need of any good You may send me.”
  

Seek support from a wise elder or counselor, or knowledgeable scholar; they can advise you and even try to intervene on your behalf.  You may get them to speak with your husband and clear issues up.

If nothing works, and you find yourself unable to cope with his idiosyncratic behaviour you should plan for divorce through Khul` (divorce for harm). You are not trapped in a harmful marriage.

It’s admirable to stay for your child, but your son deserves love, respect, and faith at home. If marriage causes harm to both of you, separation may be the best path.

Ultimately, gather your strength and break free from an abusive marriage, preserving your sanity and reclaiming your peace of mind.

Question 5:

I’ve got a friend who has been dealing with kufr and shirk thoughts for a while and it has reached the point where he doubted whether he believed in them or not, and he knows that if you doubt Islam being true you are a kaffir, so he has been living like that for a few months but still tried to maintain obligations like prayer, fasting, etc because he is sincere and really doesn’t want to be a disbeliever and that hopefully Allah would help and guide him. Now he has reached a point where he wants to say his shahada and repent but fears it won’t be valid and fears that it won’t last long until he falls to such a terrible thing again. he knows the prayers, fasts, etc are most likely not valid or accepted from him at all. How does he go about making up the fasts and prayers because he really wants to and wants to also pay his zakat though it’s been over a year. In general, he wants to not have to worry if his Islam will be and stay valid or not. So basically, if he were to say shahada and repent how does he make up those missed obligations so that he can maintain being Muslim and how can he maintain being Muslim in general. And how does he make up the missed prayers and unexcused fasts before he even had these doubts. I heard you have to fast 60 days for each missed fast.

May Allah bless you.

Please don’t mention my name

Answer 5:

Your friend’s intrusive thoughts about kufr and shirk show a sincere heart and faith, not disbelief.

Once, companions approached the Prophet (peace be upon him) and said:

“O Messenger of Allah, we have thoughts that are too terrible to speak of.” He asked, “Do you really feel that way?” They replied, “Yes.” He then said, “That is pure faith.” (Muslim)

Imam al-Nawawi explains that these unwanted thoughts do not harm unless acted upon or expressed. Resisting these whispers shows true iman.

Everyone faces satanic whispers. Allah says:

“If a suggestion from Satan comes to you, then seek refuge in Allah… Indeed those who are mindful of Allah remember Him and then they see clearly.” (Qur’an 7:200–201)

What Should Your Friend Do Now?

The path forward includes sincere tawbah (repentance), reaffirming faith, and gradually correcting past obligations.

1. Repentance (Tawbah) — The First Step to Renewal

Repentance is a door that is always open as long as we breathe. Allah says:

“O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins.” (Qur’an 39:53)

True tawbah has four essential conditions:

1. Sincere remorse for the sin.

• Immediate cessation of the sin.

• Firm resolve never to return to it.

• If others’ rights were violated, return or seek forgiveness from those wronged.

This includes regret over doubts, negligence, or missed obligations. Your friend should repent deeply, humbly, and trust that Allah’s door is always open.

The Prophet (peace be upon him) said: “The one who repents from sin is like one who has never sinned.” (Ibn Majah)

2. Reaffirm the Shahadah with a Renewed Heart

These doubts do not take one out of Islam, but reaffirming the Shahadah can bring peace:

Ashhadu an la ilaha illa Allah, wa ashhadu anna Muḥammadan Rasulullah.

Sincerely saying this testimony renews the bond with Allah and resets one’s spiritual journey.

3. Missed Prayers, Fasts, and Zakah: What to Do

Your friend should work to make up past obligations gradually, consistently, and sincerely:

Prayers: For knowingly abandoned prayers, estimate and make them up slowly. He can pray one missed prayer after each current one.

Fasts: Missed fasts of Ramadan must be made up one for one. The 60-day penalty applies only to deliberately breaking a fast.

Zakah: If due and unpaid, calculate it to the best of his ability and pay it now, even gradually.

Remember, Allah rewards intention and effort, not perfection. Even partial repayment with sincere intention has great value.

4. How to Stay Firm in Islam Going Forward

• Stay connected to the Qur’an and du`a — they cleanse the heart and repel Shayṭan.

• Make frequent dhikr, especially la ilaha illa Allah and astaghfirullah.

• Surround yourself with righteous companions — even one good friend can uplift your spirit.

• Keep turning to Allah. Don’t give up after setbacks — persistence matters.

The Prophet (peace be upon him)said: “Satan flows through the veins of the son of Adam like blood. But when the servant remembers Allah, Satan retreats.” (Al-Bukhari and Muslim)

Your friend’s fear of disbelief, his efforts to fulfill duties despite doubts, and his desire to repent show a sensitive and sincere heart. Let him not despair. Instead, let him repent, reaffirm faith, and renew his path with hope in Allah’s Mercy.

“Indeed, Allah loves those who repent and those who purify themselves.” (Qur’an 2:222)

May Allah grant him steadfastness in faith, firm conviction, and ease his return to Allah, the All-Compassionate, and All-Merciful.

Question 6:

I would like to ask if it is permissible in Islam to name a Muslim girl Nehemia.

The name Nehemia has Hebrew origins and is derived from the name “Nehemiah” (a prophet in the Old Testament). The meaning is generally understood to be “God comforts”, “comforter”, or “God is my strength.”

While the original figure Nehemiah was a male prophet, in modern usage, “Nehemia” is sometimes used as a girl’s name, especially in non-Hebrew-speaking cultures. It has a beautiful meaning associated with comfort, strength, and divine support.

I would like to know:

Is it allowed to name a Muslim girl Nehemia, considering it is not Arabic or originally Islamic?

Does the name’s religious origin (Hebrew/Old Testament) affect the permissibility?

Are there any considerations or conditions that must be taken into account?

Jazakum Allahu khayran for your guidance.

The meanings associated with the name Nehemia—such as comfort, strength, and support—align with positive qualities that are greatly appreciated in Islam, such as helping others, strength in faith, and the concept of divine protection. It also implies values of comfort and relief, which are important in the teachings of kindness and empathy within Islam.


Could I ask you to give me a full and thorough answer

Answer 6:

Yes, you can name a girl Nehemia in Islam, as long as the name meets Islamic naming criteria. Islam does not require names to be Arabic. What matters most is the meaning, connotation, and associations of the name.

Children are a trust (Amanah) from Allah. It is a sacred duty to welcome this gift with gratitude. Parents should raise children in a nurturing environment—physically, emotionally, intellectually, ethically, and spiritually. This duty starts even before birth and lasts their whole lives.

One of the first duties after birth is to recite the adhan in the right ear and choose a good name. Naming is important in Islam; it shapes a child’s identity and can influence their self-view and how others see them.

Islam provides some clear principles for choosing names:

• Avoid names that imply shirk (associating partners with Allah), like ‘Abd al-Ka‘bah or ‘Abd al-Rasul (servants of the Ka‘bah or the Messenger). We serve Allah only.

• Avoid names with negative meanings. The Prophet (peace be upon him)often changed names with inappropriate meanings; for example, he changed Harb (war) to Salam (peace) and ‘Asiyah (rebellious) to Jamilah (beautiful).

• Prefer names with noble meanings, or those linked to righteous individuals, prophets, or companions. The Prophet (peace be upon him)named his son after his father, Ibrahim.

What About Non-Arabic Names Like Nehemia?

Islam does not restrict names to Arabic only. It is a universal religion for all cultures. A name is acceptable if:

• It has a good or neutral meaning.

• It does not contradict Islamic beliefs.

• It does not imply servitude to anything but Allah.

Nehemia (variant of Nehemiah) means “God has comforted.” While it comes from the Hebrew tradition, it has a positive meaning. Since it doesn’t violate any principles, it is permissible in Islam.

That said, it’s good for Muslim families to consider names that reflect their faith and heritage. This helps maintain a clear Islamic identity, especially in non-Muslim societies.

To conclude: You can name your daughter Nehemia, as long as the meaning is positive and not contrary to Islamic values. The key is that the name reflects dignity, beauty, and a hopeful identity in the spirit of Islam.

Question 7:

I am stuck between two options ; being a da’ee and at the same time building material wealth for the sake of ummah or being a full time da’ee. the criteria of my choice is always “what is most pleasing to allah”. I feel like muslims need to influence the direction of many things like algorithm, policies etc and that can be done by only acquiring wealth. at the same time, I very well know, this time has a lot of corruption , even among the muslims, and this needs the correct islam to be spread through da’ees. My question is, which would be the best option to please allah, provided its done with the right sincerity.?

Answer 7:

Your dilemma shows a sincere heart — may Allah reward you for seeking His pleasure.

You face two noble goals: full-time da‘wah or building strength for the Ummah while supporting da‘wah. Today, shaping policies and narratives often needs influence, which usually requires wealth. Still, the urgent need for sound Islamic guidance is clear amid confusion and moral drift.

Alhamdulillah, it’s not an either-or choice. Islam values balance. Many early companions were successful merchants and impactful da‘wah carriers. What matters is sincerity, planning, and excellence.

Ask yourself:

• Where can you be most effective — on the front lines or behind the scenes?

Can you combine both paths, perhaps starting with one and scaling the other?

• Which option energizes you and benefits others more?

Many Muslims today run businesses that fund da‘wah, education, media, and policy efforts while staying spiritually active.

Practical steps:

• Consult a wise mentor who understands both da‘wah and leadership.

• Pray istikharah regularly. The Prophet (peace be upon him) said, “Whoever seeks guidance from Allah and consults others will not regret” (At-Tirmidhi).

• Make a flexible plan that allows you to serve through both effort and impact.

• Keep renewing your intention — wealth is not blameworthy if used for Allah’s cause, and da‘wah isn’t limited to the pulpit.

In the end, “The most beloved deeds to Allah are those most beneficial to His creation” (Ṣaḥiḥ al-Jamiʿ). May Allah guide you to the best path and make you a means of upliftment for this Ummah.

Question 8:

Is it sinful for a women , abiding by the hijab, to attend a coed institute offline where there are male teachers and free mixing is allowed (students age 16-18 yrs) even if there is an online option to attend it?

Answer 8:

The issue of men and women in coeducational schools raises important questions about Islamic modesty (hijab) and gender interactions.

Scholars agree that interactions between non-mahram men and women should follow Islamic guidelines. This helps maintain modesty and avoids situations that could lead to temptation (fitnah).

Coeducation is not outright banned. During the time of the Prophet Muhammad (peace be upon him), men and women interacted in public. The focus is on how these interactions are managed.

If modesty is upheld through proper behavior, a dress code, and limited mingling, coeducation can be a positive experience. It’s essential to create an environment that encourages respect and prevents inappropriate behavior.

Key points to consider include:

1.         Avoiding Seclusion (Khalwah): The Prophet Muhammad (peace be upon him) advised against non-mahram men and women being alone together, as it may lead to temptation.

2.         Maintaining Modesty: Interactions should be dignified and in line with Islamic principles that promote modesty for everyone involved.

3.         Purpose of Education: A coeducational setting can be acceptable if it has a clear educational purpose and follows Islamic values. The aim is to ensure interactions remain focused, with minimal distractions.

Some scholars prefer single-gender settings for easier adherence to these principles. However, coeducation is not automatically forbidden. The key is how well Islamic values of modesty and respect are integrated. When managed thoughtfully, coeducation can align with Islamic principles and provide a valuable learning experience for all.

Ultimately, everyone should choose for themselves based on their moral convictions and level of faith.

Question 9:

My first cousin is 2–3 years older than me… and I want to marry her, but I’m not able to tell my parents about it. Maybe I’m scared because I feel like if I tell them, they might form a wrong image of me…

Is marrying an older cousin allowed in Islam?

Please guide me…

Answer 9:

I understand your predicament clearly: you wish to marry your cousin who is two or three years older than you, but you’re anxious about your parents possibly objecting. You’re seeking advice on how to proceed.

First, rest assured that Islam permits marrying a cousin. The Prophet (peace be upon him) gave his daughter Faṭimah in marriage to her cousin `Ali ibn Abi Ṭalib — a clear precedent that was followed by many of the Companions and continues to be practiced in many Muslim communities today.

As for the age difference, this is not a concern in Islam. The Prophet (peace be upon him) married Khadijah (may Allah be pleased with her) when he was 25 and she was 40. What truly matters in a marriage is not age, but piety, character, compatibility, and shared values.

The Prophet (peace be upon him) said:

“A woman is married for four things: her wealth, her beauty, her lineage, and her religion. So marry the one with religion and character — may your hands be rubbed with dust [i.e., may you prosper].” (Al-Bukhari and Muslim)

And he also said:

“If someone with sound faith and good character comes to you for marriage, then marry him. If you do not, there will be trials and widespread corruption on earth.”

(At-Tirmidhi)

Scholars agree that while parental involvement is important, the final decision of marriage lies with the man and woman. Just as parents cannot force someone to eat food they dislike, they cannot force them into a marriage they cannot accept. Your feelings and consent are essential.

As for handling your parents’ concerns:

• Use wisdom and gentleness in approaching them.

• Involve a respected elder, imam, or family friend who can explain your position.

• Most importantly, make du`a — ask Allah to open their hearts and guide all of you toward what is best.

In the end, your aim should always be what pleases Allah. If this proposal is rooted in sincerity, sound judgment, and good character, then trust that Allah will help you find the best path.

Question 10:

I had a fight with my fiance and he said to me angrily that if you do this thing after our nikkah then we’re divorced/I’ll leave you forever. Now is it true that when nikkah is done and I do that thing, the divorce will be applied even if he said it while we were unmarried?

Please clarify

Answer 10:

I understand your concern and want to address it.

First, consider whether this person is truly ready for a strong marriage. If they’re emotionally immature now, they’ll likely face challenges in married life later.

Regarding the issue, remember that divorce is not possible before the Nikah. Islamic law has specific rules for marriage and divorce. Your fiancé’s words are more of a threat than an actual intention to divorce. Scholars agree that such comments express anger, not a genuine desire to end the marriage.

We should never take Allah’s sacred laws lightly. Threatening divorce in anger has no legal weight in Islam, so no divorce will occur based on those words before the Nikah.

It’s essential to have a calm conversation with him, discussing your concerns and seeking clarity on the situation. A marriage should be built on mutual respect, understanding, and emotional maturity.

Question 11:

I have a question about interacting with my brother and his wife. He often wants to invite me and my wife to outings or (family) gatherings, including sitting together (mixed) at home.

Is this permissible in Islam? Also, how does the hadith in Sahih al-Bukhari (5232) and Sahih Muslim (2172), where the Prophet (peace be upon him) said, “The in-laws of the wife are death itself,” relate to this?

Answer 11:

In Islam, it is permissible for siblings and their spouses to eat together in a family setting without partitions. This is true as long as they respect Islamic modesty and etiquette. There is no direct evidence in the Qur’an or authentic Sunnah that forbids this, so it falls under the rule: “The default ruling in matters is permissibility unless proven otherwise” (al-aṣl fi al-ashyaʾ al-ibaḥah).

Key Guidelines in Islamic Practice:

1.         Observing Modesty (Ḥayaʾ) and Islamic Etiquette: All individuals, whether maḥram (permanently unmarriageable kin) or non-maḥram, must maintain Islamic decorum in dress, speech, and behavior. Courteous interaction is fine, but flirtation or inappropriate joking is not allowed.

2.         Avoiding Khalwah (Seclusion): Islam forbids a man and a non-maḥram woman from being alone in private. However, eating with others at home or in a family gathering does not count as Khalwah and is permitted.

3.         Qur’anic Permission for Eating Together: The Qur’an states that eating together is lawful. Allah says:

“There is no blame upon you whether you eat together or separately…” (An-Nur, 24:61).

This verse supports communal eating and does not demand separation between men and women, leaving it to the broader principles of modesty.

4.         No Prohibition Without Evidence: A key principle in Islam is:

“Nothing is haram unless there is clear, authentic evidence to prohibit it.”

This means that declaring something sinful based on culture or assumptions is not valid. Unless there is clear proof from the Qur’an or Sunnah, it remains permissible.

5.         Cultural Norms vs. Religious Obligations: Some cultures prefer separating men and women during meals. While such customs can be respected, they should not be mistaken for Islamic law. The priority is maintaining Islamic boundaries without adding unnecessary restrictions that Allah did not impose.

Conclusion: Eating together as an extended family, including siblings and their in-laws, is permissible in Islam as long as Islamic conduct and modesty are respected. Physical partitions are not needed unless particular circumstances require them. One should not call anything haram without clear and authoritative evidence, as this goes beyond the limits of Shariah.

“Say, ‘Who has forbidden the adornment of Allah which He has produced for His servants and the good provisions?’” (Al-A`raf, 7:32)

Islam encourages a balance between modesty and natural, respectful family interaction. The aim is to live in a way that is both faithful to divine guidance and practical for daily life.

“The traditions you have referenced do not apply to this issue, as they specifically address the prohibition of seclusion (khalwa), which is forbidden at all times. The Prophet (peace be upon him) stated that no man and woman, who are not closely related by blood or marriage, should be alone together; if they do, Satan will be the third party with them.

Question 12:

Being a Muslim, my husband had invested with a person who was selling property on an EMI (installment) basis. We have already paid the full amount for our land. For the sake of his reputation (“face value”), my husband also encouraged some of his friends to invest in this property. They saw the land themselves, met the seller personally, and then decided to invest.

Alhamdulillah, my husband’s property has been registered. However, most of his friends’ properties have not yet been registered. Now, the seller (the supposed landlord) has turned out to be a fraud. We are not even sure if he was the real owner of the land. He has absconded and is not answering calls, including my husband’s.

My husband feels guilty because he believes that, due to his encouragement, others trusted and invested. However, everyone had personally met the seller and inspected the land before investing.

Islamically, is it my husband’s responsibility to refund his friends’ money?
Will my husband be held accountable by Allah for their loss?
Is it considered his fault, even though he himself is also suffering and uncertain about the authenticity of his own land registration?
Moreover, since the area has no electricity and other basic needs, the land has almost no value, and we may not even be able to sell it in the future.

What should we do in this situation according to Islam?

Answer 12:

Your concern about your husband’s involvement is valid. It raises questions about moral responsibility and Islamic law. Muslim jurists agree that offering a character reference (taʿrif or shahadah) is serious. It must be based on verified, personal knowledge—not assumptions or hearsay.

If your husband vouched for someone without knowing their true character, he may bear some moral responsibility. This is especially true if he spoke with certainty. Even with good intentions, overstating confidence in someone’s integrity is ethically problematic.

The Qur’an warns:

“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned.” (Qur’an 17:36)

Scholars like Imam An-Nawawi (al-Majmuʿ) and Ibn Qudamah (al-Mughni) stress that recommendations must be grounded in reliable knowledge. If someone gives a false endorsement—even unintentionally—and harm occurs, they may be held accountable, especially if they were negligent.

As for whether your husband must compensate those who suffered loss, it depends on details:

•          If he guaranteed the person’s honesty or suggested complete knowledge, some jurists say he could be partially liable under Gharar (exposing others to risk) and Daman (liability for harm).

•          However, if his recommendation was made in good faith with clear boundaries about his knowledge, he is not legally obligated to repay losses. Still, he should ethically help resolve the matter—by advising victims, clarifying his earlier statements, and warning others now that he knows the truth.

Allah said:

“Whoever intercedes for a good cause will have a share in it, and whoever intercedes for an evil cause will share in its burden.” (Qur’an 4:85)

In the future, be cautious when vouching for others. If your knowledge is limited, say so clearly. Character recommendations carry significant ethical weight in Islam. When offered responsibly, they protect the community from harm.

May Allah guide us to speak truthfully, act with integrity, and uphold justice in all our dealings.

Question 13:

Two types of sanads which Ibn al-Jazari mentions in his book “Al-Nashr fi al-Qira`at al-˘Ashr”. The sanads of Ibn al-Jazari which end by the author of a book (Secondary Turuq) are sanads of transmition i.e. he transmits the qira`at (or knowledge) in the book via that sanad and did not necessarily recite the Qur’an according to what is found in that book wheras a sanad reaching to Rawi ( such as – Hafs, Ibn Wardan , warsh…) is a sanad in which each link in the chain has read the entire Qur’an to the link above them. My Question is – 1) Is the description I have given above correct? 2) Is it forbidden to Partial recitation and Ijaza of the rest of the Quran in Nashr.? 3) Give details description the prerequisites stipulated by Ibn al-Jazari for his selection of asanid in the Nashr.

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Answer 13:

To answer your question, I can give a general overview of Imam Ibn al-Jazari’s work. For a deeper analysis, it’s best to consult an expert in Qiraʾat.

In his key work An-Nashr fi al-Qiraʾat al-ʿAshr, Ibn al-Jazari carefully documented the asanid (chains of transmission) for the ten canonical Qiraʾat—the recognized recitations of the Qur’an. He aimed to highlight chains that met strict authenticity criteria, rather than listing all existing ones.

Conditions for Accepting a Qiraʾah:

Ibn al-Jazari outlined three essential conditions for a Qur’anic recitation to be valid:

1.         Authenticity of Transmission: The chain of narration (sanad) must be sound. It should be unbroken and consist of reliable (thiqah) and precise (ḍabṭ) narrators. This ensures the reading was transmitted faithfully without errors.

2.         Conformity with the Uthmanic Script: The reading must match the orthography of the Uthmanic codices. While some flexibility is allowed due to early Arabic script lacking diacritical marks, any reading that contradicts the preserved script is invalid.

3.         Linguistic Validity: The recitation must follow the grammatical rules of classical Arabic, even if it includes less common dialect features. Readings without a basis in sound Arabic were rejected.

Levels of Transmission:

Ibn al-Jazari also stressed the significance of broad and continuous transmission:

•          Tawatur: Ideally, a qiraʾah should be passed down through many independent chains in each generation to prevent fabrication.

•          Istifadah: If strict tawatur isn’t possible, the reading must have wide acceptance among scholars from different regions, showing strong collective recognition.

Practical Acceptance:

Finally, Ibn al-Jazari valued the longstanding practice of the Muslim community (ʿamal al-ummah). If a reading was widely used and recited throughout the Muslim world, this consensus added weight to its validity.

In summary, al-Nashr shows Ibn al-Jazari’s careful methodology in choosing only those asanid that were sound, widely transmitted, aligned with the Uthmanic script, linguistically valid, and accepted by the broader Ummah. His rigorous standards helped preserve the integrity of the ten canonical Qiraʾat as we know them today.