In the name of Allah, the Most Gracious, the Most Merciful.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh.

We welcome you all to this special Fatwa session, where we address your Fiqh-related questions with the guidance of a knowledgeable scholar.

First and foremost, we extend our sincere gratitude to all of you who have taken the time to send in your questions. Your eagerness to seek knowledge and understand Islamic rulings is truly commendable.

A heartfelt thanks also goes to our esteemed guest, Sheikh Ahmad Kutty, for dedicating his time and expertise to answer these important queries. May Allah bless him for his efforts in spreading beneficial knowledge.

Without further delay, let’s proceed to your questions and their answers. We pray that this session provides clarity and guidance in your journey of understanding Islam. Stay tuned as we begin!

Question 1:

At what time does the early morning barakah referred to in the hadith where the prophet mohammed PBUH asked allah swt to bless the early morning of his ummah end?

I wanted to schedule my day based on when it starts and end, jazak allah in advance?

Answer 1:

Your question shows a genuine desire to live according to the teachings of the Prophet (peace be upon him). I pray Allah helps you achieve this noble goal.

Let’s reflect on the hadith you mentioned. Sakhr b. Wada’ah al-Ghamidi (may Allah be pleased with him) reported that the Prophet Muhammad (peace be upon him) said:

“O Allah, bless my Ummah in their early morning ventures.” (Reported by Abu Dawud, Tirmidhi, and others)

This supplication shows the Prophet’s deep care for his community. By asking Allah to bless morning efforts, he stresses the importance of starting the day purposefully. Early morning is a special time for renewal and productivity when blessings can be sought with focus.

Sakhr, the narrator, illustrates how this teaching was lived out. He noted that the Prophet (peace be upon him) often sent military expeditions at dawn to gain Allah’s blessings.

Inspired by this, Sakhr, a merchant, began sending out his trade caravans early in the morning. His success serves as a reminder of how following the Sunnah and using the blessings of the early morning can lead to both material and spiritual rewards.

The term “early morning” in the hadith refers to the time right after true dawn and the Fajr prayer, lasting until the sun rises and warmth spreads, marking the start of Dhuha time.

Imam al-Tabari explains that the Arabic word ibkar (early rising) comes from Bakara, meaning to begin early. It signifies the period between dawn’s first light and Duha, a time known for productivity.

In the Prophet’s time, early morning was when life began. People started their daily tasks in trade, travel, and other activities. This time has remained vital, seen as ideal for focus and productivity. By asking for blessings during these hours, the Prophet (peace be upon him) highlighted their unique potential.

Ibn Batal, a well-known scholar, noted that while the Prophet’s prayer doesn’t mean other times lack blessings, it shows the unique energy of early morning, making it a prime time for meaningful efforts.

This prayer is more than a statement; it’s an invitation. It calls the Ummah to align their daily activities with divine blessings by embracing the early morning. The freshness of dawn, peak focus, and new beginnings create perfect conditions to start tasks intentionally, unlocking worldly success and spiritual barakah. I encourage you to take full advantage of this sacred time. Shape your day around the blessings of early morning. Use this period to set a positive tone for all that follows. May Allah guide your efforts, shower His blessings upon you, and grant you success in this world and the Hereafter as you strive to follow the teachings of His beloved Messenger (peace be upon him).

Question 2:

There were instances where my husband said implicit statements of divorce. We didn’t know all the rules about how a divorce could be issued at that time. So we were both a bit worried and uncertain after we made up. We saw that the best thing to do is talk to an imam so while waiting to talk to an imam my husband was reassuring me that he didn’t intend divorce at the moment he said these. One of the instances He said “if u say this again im leaving you” I did end up saying it again, and after a few mins he asked me “we can only issue 3 divorces right” Kind of like he was worried in the moment that it was a divorce, since then hes also said he doesnt know why he asked that and later told me he just did it to scare me. He keeps saying that he didnt intend to divorce me even if i met the condition and he was just angry. Once we made up right after i was worried so i asked him to take me back just in case divorce took place on two separate occasions. He took me back verbally just to reassure me. Once we talked to the imam he said it would be based on the intent and my husband says he didnt intend it, but would the divorce take place because I made him take me back out of uncertainty and he did just in case because we were both uncertain?

Answer 2:

It seems the issue is less about technical rulings on divorce and more about challenges in your marriage. I recommend seeking professional marriage counseling to tackle these concerns and improve communication.

Unhealthy interaction patterns can lead to frustration. This often triggers harmful responses, with divorce mentioned during conflicts. Using divorce as a threat or to win an argument undermines marriage’s sanctity.

Remember, divorce is one of the most detested actions in the sight of Allah. Bringing it up in anger can be serious. This behavior shows a disregard for Allah’s sacred laws, which no Muslim should take lightly. Divorce matters must be approached with the seriousness and respect they deserve, according to Shariah.

Whether angry statements count as divorce depends on the intention. Ask yourself: Was the intent truly to initiate a divorce? If so, it counts as a valid divorce. If not, it does not.

For more details on divorce validity in extreme anger, please review the link below:

Talaq in Anger: Valid? | About Islam

Question 3:

I am writing about an urgent matter regarding a muslim man and revert woman who wish to get married. Her father is an African animist, trustworthy character and good intent.

Before giving them the complete go-ahead for engagement, he believes he must “consult the ancestors”.
He beleives in Allah but uses the “spirits of ancestors“ as intermediaries who he believes provide information/guidance for confirming that the suitor, his parents and family are decent safe people who will be good to his daughter. Also to learn about the lineage of the suitor.

This requires the names of the suitor’s parents, which he has specifically requested, written and spelt correctly.

The prospective couple would struggle to make any further progress without his support.
But their uncomfortable to specifically give the names knowing that they will be used for this unlawful act.

What would you advise? Would it be permissible to just give the names as we know it doesn’t mean anything anyway?

The father is trustworthy in character and does not have ill intentions and they could protect themselves with Quranic recitation in any case.

He believes that the ancestors have a connection to Allah but the couple don’t fully know/understand the details or rituals involved. Only that for him this is standard practice and that the couple don’t directly need to be involved in the procedure.

the woman’s parents and broader family have been very positive about the match so far and have already completed some of the “verification process“ by just having the name of the man. The man’s family are also pleased with the match and wish to Hason the engagement procedure ASAP.

Please advise on what can be done.
Jazacallahkhair and thank you in advance

Answer 3:

As Muslims, it is essential to steer clear of practices and individuals whose beliefs contradict the core principles of Islam. Engaging in activities such as attempting to communicate with the dead, consulting spirits, or claiming to possess knowledge of the unseen directly opposes Islamic teachings. These acts not only defy reason but also go against the fundamental belief that only Allah, the Creator and Sustainer of all things, knows the unseen.

The Quran explicitly states:

“With Him are the keys of the unseen—no one knows them except Him. He knows what is in the land and the sea; not a leaf falls without His knowledge, nor a grain in the darkness of the earth or anything—green or dry—but is ˹written˺ in a perfect Record.” (Al-An`am 6:59)

The Prophet Muhammad (peace and blessings be upon him) was further instructed to say:

“Say, ‘I have no power to benefit or protect myself, except by the Will of Allah. If I had known the unseen, I would have enriched myself with good, and no harm would have touched me. I am only a warner and a bearer of good news to those who believe.’” (Al-A`raf 7:188)

Islam strictly prohibits seeking knowledge of the unseen through forbidden means, as it violates the fundamental belief in Allah’s exclusive authority. Turning to spirits, fortune-tellers, or soothsayers for answers constitutes shirk (associating partners with Allah), one of the gravest sins in Islam. The Quran emphasizes this point clearly:

“Say, ‘None in the heavens or the earth knows the unseen except Allah.’” (An-Naml 27:65)

“He alone knows the unseen, and He does not reveal His secrets to anyone, except to a messenger whom He has chosen.” (Al-Jinn:26-27)

The Prophet Muhammad (peace be upon him) sternly warned against relying on soothsayers or anyone claiming to possess knowledge of the unseen. Such people often deceive others by exploiting superstitions or manipulating jinn, ultimately leading believers astray from the true path of Islam.

Engaging in these practices offers no spiritual benefit and only serves to misguide. Instead, Muslims should focus on strengthening their bond with Allah through prayer, supplication, and studying the Quran. Proper guidance comes from Islamic teachings and trusting Allah’s infinite wisdom.

For significant decisions, such as marriage, Islam provides a clear and pure approach: performing Salat al-Istikharah (the prayer for guidance) and relying on Allah’s decree. This method ensures our choices align with Allah’s wisdom, bringing peace and clarity.

Question 4:

My wudu breaks every salah but it’s only once every Salah. So after I break wind I won’t break wind again until I repeat the prayer. Do I have to repeat prayers or will the first salah suffice?

Answer 4:

If you are experiencing incontinence, your condition is recognized in Islamic teachings as one of the excused cases (Ashab Al-A`dhar). This means that you are not required to repeat your prayer due to your medical circumstance, which is beyond your control, provided you take the necessary steps to prepare for Salah.

To ensure your prayer is valid, cleanse yourself and perform wudhu (ablution) as close as possible to the time of the prayer you intend to offer. Once this is done, any involuntary gas emission or discharge before or during Salah is excused, as it is beyond your control. In His infinite mercy, Allah does not hold us accountable for matters outside our ability.

Rest assured that your prayer will be accepted, Insha Allah, as long as you have done your best to fulfill the necessary preparations. May Allah ease your situation, reward your efforts, and grant you peace of mind.

Question 5:

Is it permissible to say an honorific such as SWT upon mention of ALLAH’s name or PBUH upon mention of Prophet Muhammad’s name, when reciting a Hadith/prescribed Dua or the Quran? Thank you.

Answer  5:

Using honorific titles when referring to Allah, such as “Subhaanahu wa ta’ala” (Glorified and Exalted is He) or “Jalla Jalaluhu” (The Most Glorified), is both appropriate and highly encouraged.

 Just as we invoke blessings and salutations upon the Prophet (peace be upon him) when mentioning his name, scholars have long upheld the practice of using these reverent phrases to honor Allah.

Question 6:

If someone is committing a major/minor sin and I don’t hate the sin nor support the sin, also if I don’t hate the sinner & not avoid him will I be a disbeliever,kafir for this reason?

Answer 6:

As believers, we must nurture our love for Allah and His beloved things while rejecting what He forbids. This connection should guide our hearts and actions in every area of life.

Allah says in the Qur’an:

“Know that the Messenger of God is among you. If he were to obey you in many matters, you would face difficulty. But God has made faith beloved to you and beautified it in your hearts. And He has made disbelief, wickedness, and disobedience hateful to you. These are the rightly guided.” (Al-Hujurat 49:7)

This verse shows that a true believer loves Allah and His Messenger. We should align our preferences with Allah’s and reject all sin—big or small, public or private—in our words, actions, and thoughts.

The Prophet Muhammad (peace be upon him) explained faith with these words:

“There are three qualities that whoever possesses them will taste the sweetness of faith: to love Allah and His Messenger more than anything else; to love a person only for the sake of Allah; and to hate returning to disbelief as much as he hates being thrown into the Fire.”

This Hadith outlines three key qualities every believer should strive for:

1. Loving Allah and His Messenger Above All Else: A true believer places love for Allah and the Prophet Muhammad (peace be upon him) above all. This love should motivate our actions, leading us to follow their teachings over worldly desires. We must commit to living by Islamic principles and seeking Allah’s pleasure in all we do.
2. Loving Others for Allah’s Sake: Our love for others should come from our love for Allah, not personal gain. This love creates unity and strengthens the Muslim community. It encourages believers to support each other for the greater good of their faith and well-being.
3. Abhorring Disbelief and Sin: Believers must develop a strong dislike for anything that leads to disbelief or distances them from Allah. We should reject all sin and work to purify our hearts. Just as we fear being cast into the Fire, we should fear abandoning our faith or acting in ways that displease Allah.

By embracing these qualities, believers can taste the genuine sweetness of faith (Iman). Remember, we cannot earn Allah’s pleasure by tolerating or promoting sin in any form—through our words, actions, or thoughts. Genuine devotion to Allah means sincerely loving what He loves and detesting what He forbids.

Given all this, consider: Am I truly living my belief in Allah if I persist in sin? As the poet wisely noted, “You consistently disobey Allah while claiming to love Him; this is indeed a strange logic!”

Question 8:

My father does not know how to read Arabic and so he learns and memorizes surahs using Bangla transliterations of Arabic. Because of that, he makes mistakes while reciting. Moreover, he has trouble pronouncing some letters and so, when we pray together, I sometimes notice him making mistakes but don’t correct him right away but after the prayer. In that case, would our prayer be valid? How can I know whether it is a mistake that changes the meaning or not? Since he is not making that mistake intentionally, would it be overlooked? Do we need to repeat our prayers? I don’t know if our prayers are valid and I don’t know how many salah are invalid? How shall he pray if he keeps making mistakes?

Please give answer according to one of the 4 maddhabs, preferably Hanafi. Jazakallahu Khairan

Answer  8:

I truly empathize with the situation your dad is facing. Please remind him that Allah is Merciful, and as He says in the Quran: “Allah does not burden any soul beyond its capacity” (2:286). As long as your dad is doing his best to learn and perform the prayer, he is excused and his prayer remains valid.

In Islam, unintentional errors in the recitation of the Quran during prayer do not invalidate the prayer, as long as there is no intention to make a mistake. Scholars across all four major schools of thought—Hanafi, Maliki, Shafi’i, and Hanbali—agree that errors resulting from ignorance or inability are excused, provided there is no deliberate intention to alter the meaning. However, deliberate mistakes that change the meaning of the words would invalidate the prayer.

Those who may have speech difficulties or limited knowledge of Quranic recitation are only required to pray to the best of their ability. This is supported by Quranic guidance emphasizing that worship should be sincere and easy. As Allah says: “There is no blame upon those who strive to do what they are capable of.” (At-Tawbah 9:91). The key here is genuine effort and the intention to sincerely worship Allah.

I would also suggest that your dad try listening to recordings of Qari Minshawi, who has instructional recordings that could help him learn Surah Al-Fatiha and other short surahs. He can follow along and practice with these recordings. With determination and trust in Allah, he should be able to improve his recitation. It should not be too difficult if he puts in the effort and remains committed.

May Allah make it easy for him and grant him success in his efforts.

Question 9:

Can a jinn or jinns enable someone to survive 30 days of not drinking and not eating either?

Answer  9:

It is completely irrational to claim that Jinn can allow someone to survive without eating or drinking. This assertion is clearly contradicted by both reason and scripture.

Question 10:

 I hope this message finds u in good health. I’m a final-year MBBS student seeking ur guidance on a matter that has deeply affected me.

A few months ago, while taking a history in the gynecology ward, I encountered a primigravida patient of my age. Out of respect for her modesty nd to maintain professionalism I only glanced at her briefly. However those brief moments have left a lasting impact on me and over time I ve developed strong feelings for her.

These feelings r not driven by anything unethical or inappropriate. In fact I deeply respect her modesty love for Islam nd other admirable qualities which r precisely what I ve always wished for in a spouse. Yet she is married nd I fully acknowledge the inappropriateness of harboring such emotions.

Despite my efforts to suppress these feelings her thoughts frequently occupy my mind, affecting my ability to focus on my final exams, which r just a month away. I constantly offer prayers nd make dua but I feel torn. At times, I find myself praying to Allah to include her in my destiny but this makes me feel guilty as it might imply wishing harm to her existing marriage.

I ve even started antidepressants, hoping to ease my emotional turmoil, but so far they ve not provided much relief. Alhamdulillah, these circumstances ve brought me closer to Allah nd I ve started praying Tahajjud regularly. In my sujood, I pray for her well-being, for her family, nd sometimes for her to be in my destiny. My tears flow uncontrollably during these moments nd afterward I feel a sense of relief as though Allah is comforting me.

However I am confused about what I should or should not pray for in this situation. I do not wish to cross any boundaries set by our faith but I also seek guidance on how to purify my heart nd manage these emotions in a way that pleases Allah.

I humbly seek ur advice on navigating this emotional struggle while maintaining my focus on my studies nd strengthening my relationship with Allah.

JazakAllahu Khairan for ur time nd guidance.

Answer 10:

If you find yourself attracted to this married woman, it’s essential to resist these feelings. Practice self-control and make an effort to manage your emotions. Allowing such feelings to grow unchecked can cause significant harm to yourself and those involved.

A wise scholar said, “Permissible love is allowed, and forbidden love is forbidden.” In Islam, love between spouses or engaged couples is encouraged and permitted. However, developing feelings for someone already married is forbidden, disrupting relationships and potentially leading to infidelity.

The Prophet Muhammad (peace be upon him) warned, “He is not one of us who causes discord between a woman and her husband.”

Marriage is a sacred bond, and feelings for someone unavailable can cause emotional and relational turmoil. For men, these feelings may unintentionally harm a woman’s marriage, while for women, they can jeopardize their relationship and spiritual well-being.

The Quran tells the story of the Egyptian minister’s wife, who became infatuated with Prophet Yusuf (peace be upon him). Her overwhelming desire led her to immoral actions and spiritual harm.

In his poem Burdah, Busiri compares the soul to a child, saying, “The soul is like a child; if you neglect it, it will cling to its desires. But if you wean it, it will be weaned.” This highlights the importance of self-discipline in controlling one’s desires.

If left unchecked, these desires can harm both the soul and relationships. Just as one cannot blame fire for burning them after jumping into it, we cannot excuse the consequences of our choices when we indulge in harmful feelings.

You may also benefit from practicing the following tips to channel your thoughts in positive directions:

1. Visualize the consequences: Reflect on the negative impact of the habit and the torment of Hell to create aversion to sin.
2. Recognize the seriousness: Write down the harmful effects of the habit, using Quranic verses and Hadith to understand its spiritual consequences.
3. Consider the potential loss: Reflect on the devastating effects of dying while still in this habit and its impact on your Hereafter.
4. Seek Allah’s help: Turn to Allah in sincere supplication and ensure your connection to Him through regular prayer (Salah).
5. Stay busy with productive activities: Fill your time with beneficial tasks to avoid idle moments that could lead to temptation.
6. Surround yourself with positive influences: Stay in the company of good, spiritually minded individuals to motivate you to remain steadfast.
7. Engage in study and reflection: Join a halaqah or group to strengthen your faith and immerse yourself in spiritual growth.
8. Practice Dhikr: Regularly engage in the remembrance of Allah to keep your mind and heart focused on Him.
9. Consider marriage: After overcoming the habit, consider marriage as a way to protect yourself from future temptations and maintain chastity.

These steps focus on spiritual growth, self-discipline, and positive actions to help break harmful habits.

Finally, turn to Allah in prayer and mindfulness, asking for His guidance to overcome these feelings. Remember, Allah’s mercy is limitless, and He is always ready to support those who sincerely seek His help. If these feelings persist, keep them private and practice patience. By enduring with patience for Allah’s sake, you will be rewarded, Insha Allah.

Question 11:

I want to know if I can marry an atheist woman I’m in love with this girl she is an atheist we’ve been together for a while now and I wanna marry her but she doesn’t wanna convert to Islam and she said that even if I convert to Islam you know I don’t believe in god and what would your religion say about this

Answer 11:

Marriage to an atheist is entirely invalid in Islam. A sound faith and strong character are foundational criteria for a righteous marriage. The Prophet (peace be upon him) emphasized the importance of marrying someone with strong faith, as women, by nature, can be more vulnerable, and their beliefs can be influenced.

Therefore, it is essential to avoid marrying someone with weak or no faith, thinking that you can change them through your influence.

Marriage to an atheist is not just discouraged but outright prohibited. Such a marriage contract is void and invalid.

A Muslim woman cannot marry a non-believer, even with the hope that he might eventually embrace Islam. This principle is exemplified by the noble companion, Umm Sulaym, who refused to marry Abu Talhah until he accepted Islam. When he did, she received one of the most significant dowries in Islam, as narrated by Anas (may Allah be pleased with him) in a Hadith reported by An-Nasai (3341), authenticated by Al-Albani.

The prohibition against a Muslim woman marrying a non-Muslim is clearly established and unanimously agreed upon by scholars. Allah says in the Quran: “O you who have believed, when believing women come to you as emigrants, test them… If you know them to be believers, do not return them to the disbelievers. They are not lawful for them, nor are they lawful for them…” (Al-Mumtahanah 10). Furthermore, Allah commands: “And do not marry polytheist women until they believe… And do not marry polytheist men until they believe…” (Al-Baqarah 221)

In conclusion, marriage to an atheist is invalid in Islam. It’s contradictory and ironic for someone to claim conversion to Islam while rejecting belief in Allah. True Islam is founded on the Oneness of Allah, acknowledging His sovereignty and lordship. Without embracing these core beliefs, no one can be considered a true Muslim.

Therefore, any marriage with an atheist—no matter their claims—is in direct contradiction to the core teachings of Islam.

Answer 12:

I wanna ow if an atheist person convert to but don’t believe in Allah or Islam she converted so she can marry you what does Islam say about this

Answer  12:

See the answer above.

Question 13:

Can I attend to a Christian baptismal for a family member?

Answer 13:

Muslims are not permitted to engage in the religious rituals of other faiths. However, if you find yourself in a situation where you need to attend out of respect for good neighborly relations, there is no harm in being present as long as you do not actively participate in the rituals associated with those practices.

Answer 14:

I came to know from islamqa.info that, Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: A man only commits haraam actions because of the weakness of his faith and love; if he does makrooh actions it is because he does not have enough hatred towards it, or because of the strength of the love for it that overwhelmed his heart. No person does any haraam action, such as immoral conduct both obvious and hidden, or sin and transgression, or associates things with Allah for which He has sent down no authority, or speaks about Allah without knowledge, except because of weakness of faith, because of lack of knowledge and belief, or because of the weakness of love and hate. But if his faith is basically sound, which means that he believes in all that Allah sent, then when the believer does these actions, he feels hatred and resentment towards them, and if he does them then it is because his whims and desires overwhelmed him, so when doing them he inevitably hates them and fears Allah’s punishment for them, and he ha s the hope that he will rid himself of the consequences, either by repenting or by doing good deeds or by being forgiven, and so on. But if he does not hate them and does not fear Allah with regard to them and does not hope for His mercy, then this is not a believer under any circumstances; rather he is a kaafir or a hypocrite. End quote from Qaa‘idah fi’l-Mahabbah, p. 104 Hence one of the salaf said: Sin is the harbinger of kufr and there is the fear for the one who persists in sin that if he takes the matter lightly and does it as he does permissible things, without hating it or fearing the consequences, his faith will be rendered invalid. My question is what if someone loves a sin/commiting a sin, does that make them a kafir? I mean, they like doing it/do not hate it but they know it is haram. They do not believe it is lawful despite feeling this way.

I came to know from islamqa.info that,

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: A man only commits haraam actions because of the weakness of his faith and love; if he does makrooh actions it is because he does not have enough hatred towards it, or because of the strength of the love for it that overwhelmed his heart. No person does any haraam action, such as immoral conduct both obvious and hidden, or sin and transgression, or associates things with Allah for which He has sent down no authority, or speaks about Allah without knowledge, except because of weakness of faith, because of lack of knowledge and belief, or because of the weakness of love and hate. But if his faith is basically sound, which means that he believes in all that Allah sent, then when the believer does these actions, he feels hatred and resentment towards them, and if he does them then it is because his whims and desires overwhelmed him, so when doing them he inevitably hates them and fears Allah’s punishment for them, and he ha s the hope that he will rid himself of the consequences, either by repenting or by doing good deeds or by being forgiven, and so on. But if he does not hate them and does not fear Allah with regard to them and does not hope for His mercy, then this is not a believer under any circumstances; rather he is a kaafir or a hypocrite. End quote from Qaa‘idah fi’l-Mahabbah, p. 104
Hence one of the salaf said: Sin is the harbinger of kufr and there is the fear for the one who persists in sin that if he takes the matter lightly and does it as he does permissible things, without hating it or fearing the consequences, his faith will be rendered invalid.

My question is what if someone loves a sin/commiting a sin, does that make them a kafir? I mean, they like doing it/do not hate it but they know it is haram. They do not believe it is lawful despite feeling this way.

Answer 14:

I have already addressed a similar question above, and there’s nothing more I can add at this moment.

Question 15:

I hope you’re doing well. I have a question and would greatly appreciate your guidance.

I graduated from university with a degree in mechanical engineering late last year. However, since my second year in university, I developed a strong interest in web design and app design (product design). Over time, I’ve grown to love it much more than mechanical engineering.

Now that I’ve graduated, I find myself uninterested in pursuing a career in mechanical engineering, but my family and friends continue to send me job offers in that field despite me explaining my feelings to them. While I appreciate their concern, this situation has made me doubt myself and my career decisions. I’m torn between sticking to my passion for product design or reconsidering a career in mechanical engineering.

I recently performed Istikhara regarding my career path, but I’m unsure what signs or outcomes I should be looking out for to help me make the right decision.

Jazakumullahu khairan** for your time and advice.

Answer 15:

In Islam, you are allowed to change your career or profession if you find something that better aligns with your interests and passions, as long as it is lawful, beneficial, and rewarding in both this life and the Hereafter. Islam encourages us to pursue professions we love, but it also emphasizes the importance of thoughtful decision-making and careful consideration.

Before making such a change, it is crucial to avoid rushing into a decision. Islam teaches that any career you choose should not only be beneficial to you but also to others. It is important to put your heart and soul into your work, striving for excellence in whatever you do. As the Prophet (peace be upon him) said, “Allah has enjoined perfection or excellence in the work one does, regardless of how small or big it is.” When considering a career change, ask yourself: Can you excel in this new path and contribute positively to society? Or are you simply following fleeting desires without deeper reflection? Additionally, it is essential to consider whether this profession will enable you to support yourself and your family. Choose a path that not only aligns with your passions but also ensures your ability to meet your responsibilities.

Question 16:

in islam if someone likes a manmade law because it goes with his desires, while he acknowledges Sharia is better, is this kufr, such as a person likes that government allows bars

he acknowledges Sharia is better

Answer 16:

Faith in Islam is built on a deep love for Allah, His messenger, and everything that brings us closer to Him. True faith involves not only loving what Allah has commanded but also disliking and avoiding what He has forbidden. This is a fundamental aspect of sound faith.

Allah Himself instructs us to make faith beloved to our hearts, as seen in the supplication: “O Allah, make faith dear to our hearts and adorn our hearts with it; and make us despise disbelief, transgressions, and disobedience.” (Al-Hujurat 49:7)

The Prophet Muhammad (peace be upon him) further emphasized this in a Hadith, saying: “Whoever loves for the sake of Allah, and hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah, they have perfected the traits of faith.”

With this in mind, it is impossible for a Muslim to claim love for things that oppose Islamic values, such as bars or un-Islamic laws, especially when they know that the Shari’ah is the best. Such contradictions indicate a misalignment in one’s faith.

Therefore, I encourage you to seek repentance and ask Allah to make faith more beloved to you, to endear the things He has commanded, and to help you dislike the things He has forbidden. Allah is all-wise, and even though our desires may push us otherwise, He knows what is truly good for us and what harms us. Trust in His guidance.

Question 16:

I am sometimes a good religions person but sometimes shatain plays the game and sometimes I did masturbation, I then after doing it gets extremely sad, I asks for repentance but after sometime these feelings comes back, I’m trying but it’s not working, today I asked for forgiveness in the zuhar prayer but then I skipped prayers and then the bad thoughts came back and I did it, I am extremely guilty I’m trying hard to leave it, I sometimes leaves for an year but still it comes back what do I do, I’m extremely guilty, I wants to repent forever, I skips my prayers a lot, I’m trying to be regular but I mostly skips, I’m really ashamed of myself please tell me what I’ll do. I’m extremely sad, any kaffara for it? I’m trying to repent for forever, I’m not marrying because of my studies, when they’ll end then I’ll, my mom said that she can marry me if proposal came during my last semester, I’m now understanding that it’s better to get married, but before I told my mother that I’ll not but now I’m feeling shy that how I’ll tell her to get me married, it’s just that how can a girl will say something like that, I’m wishing that someone good person will come I’ll marry, I’m more into Korean Muslim boys, I likes them, maybe due to social media, I want a husband like the Korean Muslim boy, but I don’t know please guide me, I’m in extremely pain, please tell me the answer of both questions, other then Korean boys I don’t know why I don’t want anyone please guide me to the right path.

Answer 16:

If you have been struggling with the harmful habit of masturbation, which deeply impacts your spiritual health and can lead to a sense of inner destruction, it is crucial to take immediate and deliberate action. Breaking free from this destructive pattern requires you to summon your willpower and seek all possible means to overcome it.

To empower yourself in this journey, consider seeking professional counseling or therapy, ideally from individuals who understand both the psychological and spiritual aspects of the issue, and preferably from those who are practicing Muslims. If such professionals are unavailable, choose ethical, morally conscious counselors who can guide you with respect to your faith. The consequences of persisting in this habit are severe, as it can corrode your soul and lead to spiritual decay.

Sins, particularly those related to carnal desires, have an addictive nature. It is the nature of the soul to seek pleasure in sin, and as the poet Busiri beautifully put it: “The carnal soul is like a child; if you neglect it, it will cling to its desires forever. But if you wean it off, it will eventually be weaned off.”

This analogy illustrates the power of self-discipline in overcoming bad habits. Here are some steps you can take to regain control:

1. Visualize the consequences of sin: Reflect on the ugliness of the habit you are trying to break. Picture the torment of Hell as described in the Qur’an and Sunnah whenever you feel tempted. Let these images replace any association with pleasure, turning your desire for the habit into an aversion to the pain it leads to.
2. Convince yourself of the seriousness of the matter: Write down the negative effects of this habit and note the severe consequences of sin. Include relevant Quranic verses and Hadiths that emphasize the gravity of such actions. Understand that this is not just a physical issue, but a matter of spiritual health. The soul endures beyond the body, and neglecting it harms you far more than any physical illness.
3. Reflect on the potential loss: Consider the catastrophic consequences of dying while still addicted to this habit. What would your condition be in the Hereafter if you passed away in this state? This contemplation can be a powerful motivator to change.
4. Seek Allah’s help: Turn to Allah in sincere supplication, asking for His strength to overcome this habit. However, your connection to Allah must be nurtured through regular prayers (Salah). Without consistent prayer, it is hard to feel the strength of Allah’s guidance. Never neglect your prayers.
5. Fill your time with productive activities: As Imam Shafi (may Allah have mercy on him) wisely said, “If you don’t occupy your mind with good works, your carnal soul will make you busy with bad deeds.” Plan your day in a way that leaves no room for idle time that can lead to temptation. Stay engaged in meaningful, beneficial activities.
6. Surround yourself with positive influences: Keep yourself in the company of spiritually-minded individuals who share the same goals. Being around good Muslims who focus on good deeds can provide the support and motivation you need to remain steadfast.
7. Engage in regular study and reflection: Join a halaqah or a group where you can learn more about Islam, strengthen your faith, and immerse yourself in spiritual training. This will not only distract you from negative habits but also bring you closer to Allah.
8. Engage in Dhikr: Make it a habit to keep your mind and tongue occupied with the remembrance of Allah (Dhikr). Recite phrases like:
   • Subhaana Allaah (Glory be to Allah)
   • Alhamdu li Allah (Praise be to Allah)
   • Laa ilaaha illa Allaah (There is no god but Allah)
   • Allaahu Akbar (Allah is the Greatest)
   • Wa laa hawla walaa quwwata illaa bi Allaah (There is no power or strength except by Allah’s will)
   • Astaghfiru Allaaha al-azeem min kulli dhanbin wa atoobu ilayh (I ask forgiveness from Allah, the Mighty, for all my sins, and I turn to Him in repentance)
9. Consider marriage: Once you have freed yourself from this habit, consider marriage as a natural and healthy step to protect yourself from future temptations. Marriage, when approached with the right intentions, can be a means of safeguarding your chastity and providing a halal outlet for your desires.

I pray that Allah, the Most Merciful, helps us all resist the temptations of our carnal souls and guides us to cherish faith and good deeds in our hearts. May He protect us from disbelief, sins, and transgressions and make us firm in our commitment to Him. Ameen.

Question 18:

Sheikh Some People Say In Jannah Women Stay Indoors And Only Men Go Out Like They Use This Hadith

1. Anas Ibn Malik Reported: The Messenger Of Allah, Peace And Blessings Be Upon Him, Said, “Verily, There Is A Market In Paradise To Which The Men Will Come Every Friday. The Wind Will Scatter Fragrance On Their Faces And Clothes And Will Increase Their Excellence And Beauty. They Will Return To Their Wives After Having Been Increased In Excellence And Beauty And They Will Say: By Allah, We Have Seen You Increased In Excellence And Beauty! They Will Say Them: By Allah, You We Have Seen You Increased In Excellence And Beauty!
Source: Ṣaḥīḥ Muslim 2833
So The Hadith Makes It Sound Like Women Can’t Meet There Daughters Or Adult Son

2. And In Ayah 55:70-72 Quran It Saids Fair Ones Reserved In Tents
How Do We Understand That Because It Makes It Sound Like Women Can’t Go Out Or Meet Families Or Female Friends Or Adult Son

3. Sahih Al-Bukhari 3243
Narrated `Abdullah Bin Qais Al-Ash`Ari:

The Prophet (ﷺ) Said, “A Tent (In Paradise) Is Like A Hollow Pearl Which Is Thirty Miles In Height And On Every Corner Of The Tent The Men Will Have Wives That Cannot Be Seen By The Others.” (Narrated Abu `Imran In Another Narration, “The Tent Is Sixty Miles In Height.”)

The Hadith Saids (Wives Don’t See Each Other).


And if the bukaria hadith is about the houri and not the women of this world can the Arabic word AHL in the hadith still just mean the houri and not the women of this world

Does This Mean That The Women Of Jannah Can’t See And Meet Her Family Like Her Adult Children And Her Mum And Dad And Her Female Friends Because The Hadith Makes It Sound Like She Will Only See Her Husband.

Because The Reason I’m Contacting Is I Love My Mum And I Want To Meet Her And Be With Her In Jannah If We Both Make It There JazakALLAAH Khair

Answer 18:

It seems there’s a misconception that women will be confined to their homes in the Hereafter, which contradicts the teachings of the Qur’an and the authentic traditions of the Prophet Muhammad (peace be upon him).

Imam Ibn al-Qayyim addresses this topic in his work Al-Ruh (The Soul), where he explains that righteous men and women will be reunited in the Hereafter, regardless of their gender. In fact, Allah’s mercy will ensure that all believers, both men and women, experience eternal companionship with their loved ones who shared the same faith.

Ibn al-Qayyim’s view on this subject highlights the abundant blessings for the faithful in the afterlife, especially the reunion of virtuous individuals with their families, provided they are also righteous believers. This eternal companionship is a profound source of joy, as it reflects Allah’s mercy and the fulfillment of His promises to His devoted servants.

Several verses from the Qur’an affirm this understanding. One powerful verse is from Surah At-Tur (52:21), which promises that:

“And those who believed and whose descendants followed them in faith — We will join their descendants with them, and We will not deprive them of anything of their deeds. Every person, for what he has earned, is a pledge.” (Qur’an, 52:21)

This verse assures that those who believe and have righteous descendants will be reunited with them in Paradise, even if their descendants are on a different spiritual rank. Allah elevates the status of the righteous to ensure that no one feels left out or deprived of the joy of being together with loved ones.

In another passage, Allah describes how the believers will enter the Gardens of Eternity:

“The Gardens of Eternity, which they will enter along with the righteous among their parents, spouses, and descendants. And the angels will enter upon them from every gate, ˹saying,˺ ‘Peace be upon you for your perseverance. How excellent is the ultimate abode!'” (Qur’an, 13:23-24)

This verse beautifully illustrates that Paradise is not just a place of individual reward but a realm of family unity, where loved ones are reunited under Allah’s boundless mercy. The presence of family members—whether parents, spouses, or children—becomes part of the ultimate reward.

The Prophet Muhammad (peace be upon him) shared a comforting hadith that further supports Ibn al-Qayyim’s view:

“A person will be with those whom he loves.” (Sahih Muslim)

This hadith emphasizes that relationships based on love for Allah and His Messenger will transcend this world and continue into the Hereafter. The righteous are not only reunited with those they loved in this life but with those who shared the same faith and commitment to Allah’s commands.

Ibn al-Qayyim elaborates on this by referencing the lives of the Prophet’s companions. For example, Abu Bakr and Umar (may Allah be pleased with them) were promised eternal companionship with the Prophet (peace be upon him) in Paradise, alongside their righteous families. These stories demonstrate how relationships formed on the foundation of faith will last forever, culminating in an eternal reunion in Paradise.

In conclusion, Ibn al-Qayyim’s teachings about the reunion of the righteous in the Hereafter challenge any misconception that women or men would be confined or isolated. Instead, Allah promises an everlasting reunion, where the righteous, whether men or women, will be reunited with their families in a state of eternal bliss.  devotion to His Messenger.

Question 18:

Sheikh Some People Say In Jannah Women Stay Indoors And Only Men Go Out Like They Use This Hadith

1. Anas Ibn Malik Reported: The Messenger Of Allah, Peace And Blessings Be Upon Him, Said, “Verily, There Is A Market In Paradise To Which The Men Will Come Every Friday. The Wind Will Scatter Fragrance On Their Faces And Clothes And Will Increase Their Excellence And Beauty. They Will Return To Their Wives After Having Been Increased In Excellence And Beauty And They Will Say: By Allah, We Have Seen You Increased In Excellence And Beauty! They Will Say Them: By Allah, You We Have Seen You Increased In Excellence And Beauty!
Source: Ṣaḥīḥ Muslim 2833
So The Hadith Makes It Sound Like Women Can’t Meet There Daughters Or Adult Son

2. And In Ayah 55:70-72 Quran It Saids Fair Ones Reserved In Tents
How Do We Understand That Because It Makes It Sound Like Women Can’t Go Out Or Meet Families Or Female Friends Or Adult Son

3. Sahih Al-Bukhari 3243
Narrated `Abdullah Bin Qais Al-Ash`Ari:

The Prophet (ﷺ) Said, “A Tent (In Paradise) Is Like A Hollow Pearl Which Is Thirty Miles In Height And On Every Corner Of The Tent The Men Will Have Wives That Cannot Be Seen By The Others.” (Narrated Abu `Imran In Another Narration, “The Tent Is Sixty Miles In Height.”)

The Hadith Saids (Wives Don’t See Each Other).


And if the bukaria hadith is about the houri and not the women of this world can the Arabic word AHL in the hadith still just mean the houri and not the women of this world

Does This Mean That The Women Of Jannah Can’t See And Meet Her Family Like Her Adult Children And Her Mum And Dad And Her Female Friends Because The Hadith Makes It Sound Like She Will Only See Her Husband.

Because The Reason I’m Contacting Is I Love My Mum And I Want To Meet Her And Be With Her In Jannah If We Both Make It There JazakALLAAH Khair

Answer 18:

It seems there’s a misconception that women will be confined to their homes in the Hereafter, which contradicts the teachings of the Qur’an and the authentic traditions of the Prophet Muhammad (peace be upon him).

Imam Ibn al-Qayyim addresses this topic in his work Al-Ruh (The Soul), where he explains that righteous men and women will be reunited in the Hereafter, regardless of their gender. In fact, Allah’s mercy will ensure that all believers, both men and women, experience eternal companionship with their loved ones who shared the same faith.

Ibn al-Qayyim’s view on this subject highlights the abundant blessings for the faithful in the afterlife, especially the reunion of virtuous individuals with their families, provided they are also righteous believers. This eternal companionship is a profound source of joy, as it reflects Allah’s mercy and the fulfillment of His promises to His devoted servants.

Several verses from the Qur’an affirm this understanding. One powerful verse is from Surah At-Tur (52:21), which promises that:

“And those who believed and whose descendants followed them in faith — We will join their descendants with them, and We will not deprive them of anything of their deeds. Every person, for what he has earned, is a pledge.” (Qur’an, 52:21)

This verse assures that those who believe and have righteous descendants will be reunited with them in Paradise, even if their descendants are on a different spiritual rank. Allah elevates the status of the righteous to ensure that no one feels left out or deprived of the joy of being together with loved ones.

In another passage, Allah describes how the believers will enter the Gardens of Eternity:

“The Gardens of Eternity, which they will enter along with the righteous among their parents, spouses, and descendants. And the angels will enter upon them from every gate, ˹saying,˺ ‘Peace be upon you for your perseverance. How excellent is the ultimate abode!'” (Qur’an, 13:23-24)

This verse beautifully illustrates that Paradise is not just a place of individual reward but a realm of family unity, where loved ones are reunited under Allah’s boundless mercy. The presence of family members—whether parents, spouses, or children—becomes part of the ultimate reward.

The Prophet Muhammad (peace be upon him) shared a comforting hadith that further supports Ibn al-Qayyim’s view:

“A person will be with those whom he loves.” (Sahih Muslim)

This hadith emphasizes that relationships based on love for Allah and His Messenger will transcend this world and continue into the Hereafter. The righteous are not only reunited with those they loved in this life but with those who shared the same faith and commitment to Allah’s commands.

Ibn al-Qayyim elaborates on this by referencing the lives of the Prophet’s companions. For example, Abu Bakr and Umar (may Allah be pleased with them) were promised eternal companionship with the Prophet (peace be upon him) in Paradise, alongside their righteous families. These stories demonstrate how relationships formed on the foundation of faith will last forever, culminating in an eternal reunion in Paradise.

In conclusion, Ibn al-Qayyim’s teachings about the reunion of the righteous in the Hereafter challenge any misconception that women or men would be confined or isolated. Instead, Allah promises an everlasting reunion, where the righteous, whether men or women, will be reunited with their families in a state of eternal bliss.  devotion to His Messenger.

Question 19:

I pray this email reaches you in the best of health and iman. I am writing to you with a heavy heart, seeking your guidance and advice regarding my marriage, which has faced significant challenges over the last years.

I came to this country (USA) at a young age, with my husband,, and I have been married for decades. Together, we built a life, raised three children, and tried to uphold the values of our deen. However, my husband has made decisions that have caused tremendous pain and instability in our family.

In 2020, I discovered that he had married in far country another woman religiously without my knowledge. Je right away divorced that woman by phone and said that was a big mistake that he made. I was devastated and asked for a divorce. Eventually, we reconciled, but a year later, I learned that he was communicating with another woman online and even sending her money. When I confronted him, he refused to explain his actions and became upset. He then pronounced what he claimed to be the second divorce. A few hours later, he said it was the third divorce. All the divorce two or three I can’t remember were by me pushing him in anger to divorce me.

In 2021, he moved me and our children to Washington State, we lived there before and permed house there still. He said that the kids should go to Washington state university. He promising to join us within a year. However, despite his assurances, he never joined us. Whenever I asked about our situation, he would tell me to pray and ask Allah to guide us back to each other. Trusting his words, I made dua and stopped questioning him. He also repeatedly assured me that he had no intention of remarrying anyone else, which gave me hope that we would reunite.

Three years passed, and our hope faded. The children and I were left to manage everything on our own. I worked full-time while handling all household responsibilities, but it became overwhelming. My children have struggled emotionally due to the absence of their father and the instability he caused. We have no one, no friends or family.

In September 2024, I learned that he was speaking to another woman—a widow with three much younger children then ours. When I confronted him, he denied everything. I then decided to move back to Kansas, where we previously lived, hoping to resolve our issues. He accused me of abandoning our children, despite the fact that he left us in Washington State for three years with no intention of joining us.

Now, my youngest child is about to turn 18, and my older children, aged 21 and 25, are deeply affected by their father’s actions. Despite this, Tarek has shown no willingness to return to our family or take responsibility for the pain he has caused.

Imam, I am nearly 60 years old and suffer from multiple health issues. I spent my life supporting my family, raising our children, and even going back to school to earn a degree in education so I could help with their university expenses. After all these years, I feel as though I am being cast aside, as if I no longer matter.

While I do not object to Tarek remarrying if that is what he desires, I believe it is only just and fair that he remarry me first and take a second wife afterward if he wishes. I cannot accept a divorce at this stage of my life, as I have done nothing wrong and have no family or support here. Additionally, I rely on him for financial stability, as I worked for less than four years and will receive almost nothing in Social Security when I retire.

The last time Tarek pronounced divorce, he initially told me it was the second divorce, but later he changed his mind and said it was the third. I was devastated at the time and overwhelmed by everything that was happening, so I cannot clearly remember the exact details of each instance. Each time he pronounced divorce, it was during moments of anger and because I kept pushing him to divorce me due to my frustration and hurt over his actions. I was also told by a scholar that divorce pronounced during a heated argument or when no witnesses are present may not be valid in Islam. If, as he claims, it was indeed three divorces, can we reconcile and remarry according to Islamic teachings? This is the reason he is now giving for refusing to return to our family. I am seeking clarification and guidance on this matter.

I am reaching out to you for guidance on how to approach this matter in a way that aligns with the teachings of Islam and fosters justice and compassion. I believe that Allah intended for a husband and wife to support and protect one another, especially after everything they have shared.

JazakAllahu khairan for taking the time to listen to my situation. I deeply appreciate your advice and guidance.

Sincerely,

Answer 19:

I truly empathize with the pain and confusion you’re experiencing, and I pray that Allah grants you ease, patience, and guidance during this difficult time. May He also soften your husband’s heart, helping him recognize the injustice he is causing to you, your children, and ultimately to himself. His actions are not only betraying your trust but are also harming his own soul, jeopardizing the well-being of his family, and setting a negative example for his children.

While I cannot tell you what decision is best for you, it is important to reflect carefully on the situation. If you believe you can still trust him and there is hope for change, and if he is sincerely repenting and working to amend his ways, you may choose to remain with him. However, based on what you’ve shared, I can understand your hesitation and the doubts you may have about his commitment to change.

If you have valid reasons to believe that he will change and has genuinely taken steps toward repentance, you may decide to stay together, as long as both of you are clear that any statements of divorce he made have not led to an actual divorce. This is a matter that should be carefully addressed with an imam who is familiar with your personal circumstances and can provide guidance based on Islamic principles.

Ultimately, your peace of mind and emotional well-being are important, and it’s essential that you make the best decision for you and your children, guided by Allah’s wisdom. May He grant you clarity and ease in making the right choice.

Question 20:

If a person help others persisting in sin will he be a disbeliever for that?

Answer 20:

I have already addressed a similar question above, and there’s nothing more I can add at this moment.

Question 22:

My question is if a person expose his private sins to his friend though he consider the sin as haram will he be a disbeliever?

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

… There is a third type of immoral, prmiscuous evildoer, who speaks of zina with pride (Allaah forbid), and speaks of how he traveled to such and such a land, and committed immoral actions and adultery with a number of women, and so on, and he boasts about that.

This person should be asked to repent; if he repents all well and good, otherwise he should be executed, because if a person boasts about committing zina, this implies that he regards zina as being permissible (Allaah forbid), and whoever regards zina as permissible is a kaafir.

Sharh Riyaadh al-Saaliheen, 1/116

My question is if a person expose his private sins to his friend though he consider the sin as haram will he be a disbeliever?

Answer 22:

Sinning is a serious offense and revealing it to others is even more grave—a double sin. It’s essential to distinguish between committing a sin and openly admitting it. While committing a sin doesn’t imply that you consider it permissible, publicizing it is a far more serious issue and should be avoided.

The Prophet Muhammad (peace be upon him) emphasized this in a famous hadith, saying: “Every member of my nation will be forgiven except those who openly commit sins. Among the forms of openly committing sins is when a person does something wrong during the night, and Allah conceals it, but in the morning, they say, ‘I did such and such last night.’ They had been concealed by Allah, but they uncover Allah’s veil over them.” (Sahih al-Bukhari and Sahih Muslim).

This profound teaching highlights that when Allah veils a person’s sin, it’s a form of mercy. To reveal what Allah has concealed is not only an act of disregard for this divine covering, but it can also result in the loss of Allah’s forgiveness and protection—unless the person sincerely repents. Even if the intention behind disclosing the sin is to express guilt or hope that others learn from the mistake, publicly sharing sins is discouraged unless there is a clear, beneficial reason.

However, if your goal is to seek advice from a trusted source—like a teacher, mentor, or counselor—to avoid falling into the same sin again, revealing it is permissible. The key is that your intention should be to seek guidance, not to boast, mock, or carelessly expose your wrongdoings. Revealing sins out of pride or recklessness can harm your spiritual state and sever your connection with Allah.

Imam al-Nawawi advises that a person should avoid sharing their sins with others. Instead, they should stop committing the sin, feel sincere remorse, and make a firm resolution not to repeat it. However, if the disclosure is made to seek help in overcoming the sin, it is considered acceptable, provided the intention is pure.

In conclusion, although the temptation to talk about your sins might arise, it’s crucial to avoid openly disclosing them unless it serves a meaningful, beneficial purpose—such as seeking guidance. Remember, Allah, in His mercy, covers your faults. The best course of action is to repent sincerely, seek His forgiveness, and commit to abandoning the sin. Let Allah’s concealment of your shortcomings inspire you to strive for His mercy and a renewed dedication to living righteously.

Question 23:

Is my prayer valid as I did not know the ruling (or do I have to repeat them) that you can’t have holes in your clothes. The hole was in the inner thigh so I thought it would be covered now im not certain it was covered during sujood.

Answer  23:

You don’t need to worry about this issue if you didn’t do it intentionally.

If a small part of the awrah is visible during prayer, the prayer is still valid. It doesn’t matter how long the prayer lasts or whether you knew about it before or after praying. The main thing is whether others can see it.

According to Ibn Qudamah, a small exposure of the awrah doesn’t invalidate the prayer. Scholars like Ahmad and Abu Hanifa agree with this view. Abu Dawood mentions that slight, unclear exposure is okay during worship. Ibn Taymiyyah also says that a small part of the awrah can be visible without affecting the prayer’s validity, no matter how long.

However, if the exposure is significant and precise, you must repeat the prayer. You don’t need to repeat the prayer if you’re unsure whether your awrah was fully covered. Doubt alone doesn’t invalidate it.

In short, minor and unnoticeable exposure of the awrah doesn’t affect the prayer’s validity. But if the exposure is noticeable, you must pray again.

With this understanding, you can be at ease – your prayer is valid. Still, I encourage you to dress appropriately before praying. As Allah commands: “O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.” (Qur’an: 7:31) May Allah guide and bless us all.