As-salamu Alaykum and welcome to our Fatwa session.

We would like to extend our heartfelt gratitude to all of you who have sent in your questions. Your curiosity and eagerness to seek knowledge are truly appreciated, and it is a privilege to be able to address your inquiries today.

A special thank you also goes to our esteemed guest, Sheikh Ahmad Kutty, for joining us and sharing their valuable expertise in providing insightful and thoughtful answers to your questions. Their presence here is a great blessing, and we are honored to have them with us.

We understand that you have many questions, and we want to assure you that all of them will be addressed. The answers to the questions you have submitted will be provided below, with clarity and in accordance with Islamic teachings.

We ask that you stay with us as we delve into these important topics, and we encourage you to continue seeking knowledge with sincerity and devotion.

Question 1:

Is the income halal for a person who works as a salesperson in a store for wrist watches where all kinds of watches including solid gold watches are sold to men and women?

Answer 1:

You don’t need to worry about the source of your income as long as you’re not directly involved in selling something that Islam clearly forbids. Since your job doesn’t fall into that category, it’s considered permissible.

Think of it this way: working in your store is not much different from working in a regular supermarket. People come in, buy what they want, and leave. You have no control over how they use what they buy, and you’re not responsible for their choices.

Islam is a practical and balanced religion. One of its guiding principles is that everything is allowed unless there is clear evidence to say otherwise. The Prophet Muhammad (peace be upon him) reminded us of this ease when he said, “This religion is easy. Whoever makes it hard on themselves will end up overwhelmed and may give it up altogether.”

So as long as you are earning an honest living and not directly engaged in what is clearly haram, you can feel at peace with your work.

Question 2:

While I was in prostration during the prayer, I had both of my hands placed on the ground. Then, I lifted one hand to adjust my clothing. Before I could place my hand back on the ground, the imam rose from the prostration, so I followed him without returning my hand to the ground.
Do I need to repeat the prayer in this case?

Answer 2:

Your prayer is still valid, even though you briefly lifted your hand to adjust your clothing. I am assuming that you had placed both hands initially on the ground, but you did lift hand only later after having done so for a moment, whence you had to rise up following the imam. Such mistakes are excused. Allah says, “He did not place any hardship for you in this religion.”

The Prophet (peace be upon him) warned us against being rigid in matters of religious practice; he said, “Woe to those who are rigid in the practice of religion; he repeated these words thrice.”

 So, never mind such minor mistakes as they were unintentional as long as you did your best to observe the rules of prayer as best as you could.

Question 3:

If I am not sure if I missed a wajib in my witr prayer, should I repeat it as there should not be two witrs in a night?

Answer 3: If you are certain that you omitted a wajib (obligatory act) in your Witr prayer, then you must repeat it. However, if you are merely in doubt and lack certainty, your Witr remains valid—because in Islamic jurisprudence, certainty is not overruled by doubt (al-yaqin la yazulu bi-shakk).

Question 4:

I struggle with flatulence, and it has become a major source of stress for me. At first, I thought it was just waswas, but now I’m sure that I am actually passing gas often triggered by anxiety. I believe the waswas may have caused me to develop anxiety-related gas, especially during prayer.

During the day, I can usually go find myself suppressing the urge to pass gas or occasionally passing it. But as soon as I start wudu or begin praying, the urge becomes much stronger and I often end up passing wind, even if I felt fine before.

My question is: to be considered a maʿdhur, does the wind have to come out constantly throughout the whole prayer time? Since my issue only happens during wudu and prayer, would I still qualify as a maʿdhur?

Answer 4:

Experiencing gas or persistent doubts about your purity during prayer can be distracting. Thankfully, Islamic rulings offer clarity and ease for these situations.

If you suffer from a condition that causes continuous or frequent release of gas, you are considered a Maʿdhur (legally excused person). For you, the rules are simplified:

• Prepare Before Prayer: Perform your wuḍuʾ (ablution) as close as possible to the start of each prayer time.

• Don’t Worry During Prayer: Once you’ve done this, any further gas release during or after your prayer is excused. It does not invalidate your wuḍuʾ or your prayer. You don’t need to repeat anything.

Remember, “Allah has not placed any hardship upon you in religion” (Qur’an 22:78). Your responsibility is to purify yourself once for each prayer time, then pray without anxiety, ignoring any subsequent gas.

If you’re not medically incontinent but experience uncertainty about passing gas during prayer, ask yourself: “Was I certain I had wuḍuʾ when I started my prayer?”

If the answer is yes, then you should ignore these doubts unless you have clear, tangible signs of having passed gas. These signs are:

• An audible sound.

• A distinct smell.

Without these clear signs, your prayer remains valid. This is based on the foundational Islamic legal principle: “Certainty is not removed by doubt.” Your state of purity, once established, isn’t affected by mere suspicion.

Suppose these doubts about gas (or any other aspect of purity, intention, or action) constantly plague you. In that case, it’s often the whispers (Waswas) of Shayṭan, aiming to disrupt your focus in prayer.

The solution is simple:

• Seek refuge in Allah: Say “A’udhu billahi min ash-Shayṭan ir-rajim” (I seek refuge in Allah from the accursed Shayṭan).

• Ignore baseless doubts.

• Trust in the clarity and mercy of Islamic law.

• Don’t let these whispers dominate your thoughts or interrupt your worship. Allah has made our religion easy, especially when it comes to sincere devotion.

Question 5:

I had a question about belief in the prophet. I don’t believe he was a prophet, but maybe more like a teacher or a reformer instead of someone who could speak to God). I feel drawn to Islam but it is too strict for me and I struggle to believe in prophets. Is this an acceptable position?

Answer 5:

I commend you for your interest in exploring Islam. It’s terrific that you’re openly sharing your thoughts as you do. You’re wondering if you can view Prophet Muhammad (peace be upon him) as a great teacher or reformer, but not necessarily as a prophet who spoke directly to God.

From an Islamic viewpoint, this is a crucial distinction: it’s essential to believe Prophet Muhammad was indeed a prophet and God’s Messenger. You can’t truly be a Muslim without this belief.

Why “Prophet” Matters So Much

• Direct from God

 In Islam, a prophet isn’t just a wise leader. They’re chosen by God to receive and deliver His direct messages. Think of it like a divine messenger service. The Qur’an, Islam’s holy book, repeatedly tells us to believe in Allah and His Messenger. The very first declaration to become a Muslim, the Shahadah, says: “There is no god but Allah, and Muhammad is His Messenger.” It’s a fundamental command from God.

• God’s Final Message

Muslims believe Muhammad was the “Seal of the Prophets,” meaning the last one in a long line (Adam, Noah, Abraham, Moses, Jesus, etc.). He brought God’s final, complete, and perfectly preserved message for all people – the Qur’an.

• Beyond Human Wisdom

As scholars like Ibn Khaldun pointed out, while reason is great, believing in prophethood goes beyond just human logic. It’s about accepting divine revelation. The authority of Muhammad’s teachings comes from God, not just his own brilliant mind.

t’s natural to question, and your interest in Islam is fantastic! The “strictness” you feel might make more sense when you see these teachings as direct commands from God, delivered through His chosen prophet.

So, while Prophet Muhammad (peace be upon him) was indeed the greatest teacher and reformer, his unique role as God’s Prophet and Messenger is what gives his message its ultimate power and makes it binding for Muslims.

I hope understanding this distinction helps clarify why this belief is so central in Islam.

Question 6:

I am a Muslim reverted woman living in Germany. I have been fully separated from my previous husband (Catholic) for more than four years, no shared home, and no marital relationship. He already has a relationship with another female since 2 years.

The official divorce procedure in Germany has been ongoing for over two years. However, the marriage was already dissolved in Spain (cause he is a Spanish man), where the divorce was accepted.

I am now engaged in a serious and halal-intended relationship with a Muslim man I deeply love. We both want to perform Nikah online, to live together in a halal and dignified way, with Allah as our witness.

Is it permissible to perform a Nikah in this situation, while we are still waiting for the final legal divorce in Germany?

We intend to fulfill all Islamic conditions: Wali (or representative), two witnesses, mahr, and mutual acceptance (Ijab and Qabul).

Please guide us according to Shari’ah. We sincerely want to avoid any haram and seek only Allah’s pleasure.

Answer 6:

You’re wondering about your marital status in Islam since your divorce in Spain is finalized, but the German legal process is still ongoing. Here’s the good news:

Since your marriage was officially dissolved in Spain, which was your former husband’s country, you are already considered divorced Islamically.

In Islamic law, a divorce takes effect once it’s properly issued. It doesn’t need to be repeated or finalized in every single country or jurisdiction. The ongoing legal procedure in Germany primarily involves civil paperwork and doesn’t affect your marital status under Islamic law (Shari’ah).

Therefore, you are free to marry a suitable partner now, without needing to wait for the German legal process to be fully complete. You can proceed with your Nikah (Islamic marriage contract), provided all Islamic conditions for marriage are met. You can then complete the civil registration in Germany once the legal process is finalized.

Question 7:

Is working for achieving an Islamic state or Islamic rule in a muslim majority country fard? Is it fard to join an Islamic party or an Islamic movement to achieve it?

Answer 7:

In Islam, you cannot make anything obligatory unless it has been made obligatory by Allah and His Messenger in the first place.

There is nothing in Islam to compel us to join any of the Islamic movements; however, you may join any one of them as long as they are not preaching anything contrary to the explicit principles of the Shariah.

The Islamic movements you are mentioning are founded to emphasize the importance of organizing political governance by upholding the critical importance of Shariah.

Shariah legislation is something that no Muslim can ignore or exaggerate the significance of. However, if any of these movements preach that only they can be legitimate rulers or their aim or goal is to seize power, then that is a heretical concept, which must be opposed.

My advice to you never consider any of these movements as representing the totality of Islam; if you do then you are being heretical; if however, you are joining anyone of them to promote some of their good and positive agendas to move the society closer and closer to the ideal Islamic society, then you can join them with that intention in mind; but never commit the mistake of identify it with the totality of Islam, and considering all other movements as being outside the genuine Islam.

Question 8:

A well-known speaker recently referred to Yazid ibn Mu‘awiyah with the phrase radiya Allahu ‘anhu, sparking controversy. Many consider Yazid a kafir or a munafiq, unworthy of praise from a sincere Muslim. What is your view on Yazid’s status in Islamic tradition and the opinion of the Muslim Ummah?

Answer 8:

I cannot comment on the speaker in question or presume his intentions. Let us give him the benefit of the doubt—it may have been a slip of the tongue or an unintended mistake. However, if it was deliberate, then he ought to be corrected.

That said, it is important to emphasize that invoking the tardiyah formula—radiya Allahu ʿanhu (may Allah be pleased with him)—is, according to the well-established practice of Muslims, reserved for the noble Companions of the Prophet (peace be upon him), the pious early generations (salaf), and the great imams of the faith whom the ummah unanimously reveres as exemplars of righteousness and guidance.

To use this formula for Yazid ibn Muʿawiyah—given his reprehensible record in Islamic history—is deeply inappropriate and regrettable.

Let me explain further:

Muslims have historically held three main views regarding Yazid ibn Muʿawiyah:

1. The first group sees him as a corrupt, impious ruler responsible for grave injustices—some even accusing him of disbelief—and therefore consider him deserving of condemnation and censure.

2. The second group acknowledges his major transgressions but stops short of declaring him a disbeliever. They argue that he remains a Muslim ruler, albeit a sinful one, and refrain from cursing him. They may even pray for his forgiveness, as they would for any ordinary sinful Muslim. Some also try to highlight certain perceived merits in his rule.

3. The third group, which reflects the mainstream Sunni position, adopts a more cautious and balanced approach. They neither curse him nor defend or praise him. Instead, they distance themselves from him and disapprove of his actions.

Imam Ahmad ibn Hanbal’s stance epitomizes this last view. His son once asked him, “Should we love Yazid?” Imam Ahmad replied, “My son, how can anyone who believes in Allah and the Last Day love Yazid?” His son then asked, “Then why don’t you curse him?” Imam Ahmad responded, “Have you ever seen your father cursing anyone?”

Imam Ahmad also openly criticized the major crimes attributed to Yazid, foremost among them:

• The horrific massacre of al-Husayn ibn ʿAli (may Allah be pleased with him), the beloved grandson of the Prophet (peace be upon him), along with most of his family.

• The desecration of Madinah and its inhabitants during the tragic incident known as Harra’, in which hundreds of Companions and their children were killed.

• The siege and attack on the Kaʿbah in Makkah, resulting in damage to the sacred sanctuary.

The brutal killing of Imam Husayn remains one of the darkest chapters in Muslim history. He was denied water, mercilessly slaughtered, his blessed body mutilated, and his head paraded from town to town. Many members of his family—including women and children—were killed or taken captive. These were the very descendants of the Prophet (peace be upon him), the Ahl al-Bayt whom every believing Muslim is obligated to love and honor.

While some historians claim that Yazid neither directly ordered nor approved of these crimes, the fact remains that he failed to hold the perpetrators accountable. He neither condemned their actions publicly nor removed them from power. Such silence only strengthens the case for his complicity.

In light of this, no sincere Muslim who holds love for the Prophet (peace be upon him) and his family in his heart can reconcile that love with admiration or approval for Yazid or his legacy.

To conclude: Yazid ibn Muʿawiyah was a tyrannical ruler guilty of grave offenses. No believing Muslim should ever refer to him with phrases of honor or invoke tardiyah for him. He should be remembered with disapproval and sorrow—not praise.

Let us end with the bold and beautiful words of Imam al-Shafiʿi:

“If loving the family of the Prophet (peace be upon him) makes me a Rafiḍi, then let all humanity bear witness—I am a Rafiḍi!”

Question 9:

As a Muslim adjudicator, I’m required by law to order interest payments on returned security deposits in tenancy disputes. Since interest is prohibited in Islam and accommodation isn’t possible, I’m concerned about the rulings I issue. At the same time, Muslim representation in these tribunals is vital. How can I reconcile this with my faith?

Answer 9:

Before answering your question, let me re-state the problem:

I understand you’re a Muslim working as a tribunal judge in Canada. Sometimes you have to order interest payments because it’s the law, but Islam usually forbids interest (Riba). You’ve requested an exemption, but it’s not permitted. What should you do?

The Answer:

You’re Not Doing Anything Wrong

Many Muslim scholars say that in situations like this, where you have no other option and are just doing your job fairly, it’s allowed. Why?

• Not All Interest is the Same

Some scholars argue that modern interest in legal systems isn’t comparable to the riba forbidden in the Qur’an. It’s:

Regulated

Non-exploitative

Part of the civil law system

This is a minority opinion, but respected scholars accept it.

• Islam Allows Exceptions in Necessity

Islam teaches: “Necessity permits what is normally forbidden.”

So, if you have no choice, you’re not doing it for personal gain. And you’re trying to do justice, then it’s permissible.

• Muslims in Public Roles Help the Community

Islam encourages Muslims to work in public positions to:

• Ensure fair treatment

• Represent Muslim values

• Promote justice for all.

If Muslims avoid these roles, others may not understand or protect our community’s needs.

Final Verdict

You can keep doing your job in good conscience if you’re following the law fairly.

You’re not personally benefiting from the interest,  and you’re serving the public, especially minorities.

Keep your intention clear, seek accommodations when you can, and know that you’re contributing to justice. That’s something Islam values deeply.

Question 10

For years, I’ve made my own du‘a before reading: “Grant me wisdom, knowledge, guidance, truth, and patience.” But now I’d like to know: what is the best authentic du‘a to say before opening the Qur’an—both in Arabic and when reading the English translation?

Answer 10:

Your question shows a beautiful love for the Word of God. May Allah increase that love and draw you closer to Him through His Book, the Qur’an.

Before you begin reading the Qur’an, there’s something very important to remember: always seek protection from Satan. Sometimes, when we do something good—like reading the Qur’an—Satan tries to distract us, confuse us, or make us lose focus. That’s why Allah Himself tells us to begin by seeking refuge in Him.

When you’re about to open the Qur’an, say:

“A‘udhu billahi minash-Shayṭanir-rajim”

(I seek refuge in Allah from the accursed Satan)

Then, follow it with:

“Bismillahir-Rahmanir-Rahim”

(In the name of Allah, the Most Gracious, the Most Merciful)

This helps set the right tone—humble, focused, and spiritually connected.

To get the most from your reading, here are two beautiful du‘as (prayers) you can say before or after your recitation:

• Asking for Peace and Comfort through the Holy Word:

Allahummaj‘alil-Qur’ana rabi‘a qalbi, wa nura sadri, wa jala’a huzni, wa dhahaba hammi wa ghammi.

(O Allah, make the Qur’an the spring of my heart, the light of my chest, the remover of my sorrow, and the reliever of my worries and grief.)

• Asking for Knowledge and Guidance:

Allahummanfa‘ni bima ‘allamtani, wa ‘allimni ma yanfa‘uni, wa zidni ‘ilma, warzuqni tilawatahu ana’al-layli wa aṭrafan-nahar, waj‘alhu hujjatan li ya Rabbal-‘alamin.

(O Allah, benefit me with what You’ve taught me, teach me what will benefit me, increase me in knowledge, help me recite it during the night and day, and make it a proof for me on the Day of Judgment, O Lord of the worlds.)

Reading the Qur’an is not just about words on a page—it’s about connecting with God’s guidance and allowing it to bring peace and light into your life. May your journey with the Qur’an be filled with blessings, understanding, and nearness to Allah.