Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

We thanking Allah the Almighty for granting us this opportunity to come together in pursuit of knowledge and clarity in our faith. A heartfelt thank you to all of you who have submitted their thoughtful and important questions. Your engagement reflects a sincere desire to better understand and practice Islam.

We are also deeply grateful to our esteemed guest scholar, Sheikh Ahmad Kutty, for joining us and generously sharing his time and knowledge to address your concerns with insight, wisdom, and reference to the Quan and Sunnah.

Please scroll below to find the answers to the questions you submitted. May Allah the Almighty bless this fatwa session, make it beneficial for all, and increase us in beneficial knowledge. Ameen.

Question 1:

I hope you are doing well. I have a question.

I work for an online-based company that serves U.S. clients. The company I work for assigned me to a specific client, and I’ve been working on that client’s projects. Over time, I’ve developed a good relationship with this client, and she often asks me about how much the company pays me and similar questions.

Recently, she offered me an opportunity to work directly with her. She appreciates my character and ethics. Initially, she suggested I leave the company, and then she formally offered that I work for her directly.

She wants me to resign from the company and work with her independently. She also mentioned that she will settle all outstanding invoices with the company first, and once I’ve properly resigned, she would like to start working with me directly—something that would benefit both her and me.

My question is:
Is this permissible from an Islamic point of view?
I didn’t approach her; she made the offer on her own. She wants me to leave the company in a proper and respectful way. I would really appreciate your guidance on whether accepting such an opportunity is Islamically appropriate.

I look forward to your response.
May Allah guide all of us to what is right and grant us the ability to do good deeds. Ameen.

Answer 1:

You are allowed to accept this offer as long as you do not break any of the terms of your contract.

In Islam, it’s allowed for an employee to leave their job for a better opportunity as long as they meet certain conditions.

It’s a fundamental principle in Islam that contracts must be honored. This means fulfilling your current contract by giving proper notice and respecting any non-compete agreements. It’s a demonstration of your responsibility and commitment to your employer. Additionally, resigning in a manner that is honest and transparent is equally important.

Islam teaches us to keep our promises and be trustworthy. The Qur’an says, “O you who have believed, fulfill [all] contracts” (5:1). The Prophet (peace be upon him)  taught that we’re responsible for what’s been entrusted to us and should avoid betraying that trust.

If an employee leaves their job without harming their current employer, such as by stealing clients or confidential information, then changing jobs is permitted. Harm in this context refers to actions that directly impact the employer’s business or reputation. This view is supported by all four primary Sunni schools of thought (Hanafi, Maliki, Shafi’i, Hanbali).

In summary, Islam provides a clear perspective on job changes. It permits employees to leave their jobs for better opportunities, provided they act with honesty, fulfill their obligations, and respect the rights of others. This reassures us that we can make career decisions with confidence, knowing that we are following the teachings of Islam.

And Allah knows best.

Question 2:

I am a Muslim gamer who enjoys taking in-game screenshots and posting them on the Steam community. I make sure to avoid all haram content like nudity, gambling, or anything un-Islamic. However, many of the games I play include characters that look like humans, with visible faces and realistic features, especially due to how advanced modern graphics are today.

My question is:
Is it permissible in Islam to take and share screenshots that include these digital characters resembling humans?
I do not draw them myself — they are part of the game — but I take screenshots of scenes I find beautiful or interesting, and share them as part of my hobby and community engagement.

Also, if it is not permissible to do this, would it also be impermissible to like, rate, or comment positively on similar screenshots taken by others?

I don’t follow a specific madhhab, but I sincerely want to stay within what is halal while still enjoying games in a respectful and mindful way.

Answer 2:

Absolutely! In Islam, snapping and sharing screenshots of digital game characters is typically allowed. As long as your content is respectful and modest, you’re in the clear. Just steer clear of anything haram—think nudity and immoral themes. You’re merely capturing in-game moments, not crafting images yourself.

Many scholars distinguish this from prohibited taswir (image-making), which refers to the creation of images that are used for idolatry or to imitate Allah’s creations.

Let’s be clear: digital characters, particularly those with stylized designs, aren’t real beings. They don’t fall under traditional rules about sculpture or hand-drawn portraits. Some of the eminent scholars including those of the Azhar’s fatwa council have affirmed that screen images hold a different status than physical depictions, especially if there’s no intent to mimic Allah’s creations.

In addition, liking, rating, or commenting on decent screenshots isn’t sinful at all. Embracing creativity and beauty within boundaries is an essential aspect of mindful living in our modern world.

In conclusion, your hobby is permitted as long as it remains wholesome. Keep your intentions pure, dodge inappropriate imagery, and engage with respect. Remember, respect is key in all your digital interactions.

Allah knows best.

Question 3:

When bride apply henna on hands n feet , how could she make wudu for namaz or else she can pray afterwards specifically on engagement / nikkah  Bcoz I don’t want to miss my namaz on my engagement day n before I apply mehendi .

Answer 3:

In wudu, water must reach the skin’s surface. Any physical substance that prevents water contact, no matter how small, invalidates wudu. However, if only a color stain remains and does not block water contact, it does not affect the validity of wudu. Evidence:

Imam al-Nawawi says: “If substances like wax, dough, or henna prevent water from reaching the body, purification is invalid. But if only the stain or color remains, purification is valid.”

In conclusion, the critical point is whether water reaches the skin on washed limbs (such as the face, hands, and feet) or wiped areas (such as the head) when using henna on any body part involved in purification. And Allah knows best.

Question 4:

My mother bought or was given or got herself freely a cat bed with Christian logos (heads of Santa Claus). My mother and I let our cat sleep on it without the intention of celebrating Christmas. We are Hanafi Muslims.

My question is: is this allowed according to the Hanafi scholars are we committing Shirk? and what is the ruling on this?

Answer 4:

It is permissible for a cat to sleep on a bed that bears Christian logos or images such as Santa Claus. Islamic jurisprudence distinguishes between objects used for worship (idols) and those that are simply cultural or decorative symbols. The latter do not carry intrinsic religious invalidity or impurity.

This understanding is supported by the hadith narrated from Aishah (may Allah be pleased with her), who was reported to have played with a doll shaped like a horse.

Scholars have drawn from this that images or representations that are not objects of worship or veneration are generally permissible, especially when they serve as toys or decorative items without any religious intent.

Christian logos and images of Santa Claus fall into the category of cultural symbols rather than idols. Since the owner does not venerate these symbols as part of worship, their presence on a bed does not render the item impure or forbidden.

Moreover, animals like cats are not held accountable for religious matters; they act without intention or belief, so their resting place does not bear any religious consequence.

Therefore, allowing a cat to sleep on such a bed is permissible, as there is no prohibition in Islam against using or touching items with non-idolatrous cultural symbols, nor in animals interacting with them.

Question 5:

What is your website madhab and are you Sunni. Can I as a layman follow your opinions because I am hanafi?

Answer 5:

Since you inquired about my approach to answering questions on Islam, let me state it upfront:

I follow the Sunni Islamic tradition, referencing the four established Sunni madhahib: Hanafi, Shafi’i, Maliki, and Hanbali. These schools offer different approaches to understanding and applying the Quran and Sunnah, each with its principles and evidence.

My responses draw from these scholarly traditions, focusing on shared foundational beliefs such as the belief in the oneness of God, the prophethood of Muhammad, and the importance of the Quran and Sunnah.

In Sunni practice, you are free to seek opinions from qualified scholars outside your own school, even if you follow the Hanafi madhhab. This flexibility is a testament to the open-mindedness of our tradition.

Classical scholars recognized the validity of other madhahib and sometimes adopted opinions from different schools when they provided greater ease, clarity, or more substantial evidence.

Islamic jurisprudence acknowledges that non-experts typically follow trustworthy scholars and jurists rather than engaging in independent legal reasoning.

When a scholar’s opinion, regardless of the madhhab, is presented with sound evidence and scholarly rigor, it can be followed with confidence.

This flexibility helps maintain unity and allows Muslims to benefit from the broader Islamic legal tradition.

As a Hanafi, you can confidently utilize the guidance I provide, which is based on the scholarly methodology of mainstream Islam. Therefore, if a ruling differs from your madhhab’s opinion, it reflects legitimate diversity within Sunni jurisprudence. You may follow such views with confidence, knowing that they are better suited to your circumstances or supported by more substantial evidence.

My approach respects your Hanafi background, and the scholarly opinions I share align with Sunni teachings and jurisprudential principles. This reflects Islamic law’s emphasis on ease, unity, and adherence to the Quran and Sunnah.

Question 6:

There was always a question i was stuck on, where in the Quran 5:3, the Quran mentions the restrictions of what not to eat. The words “any other name than God”. However, there are many people who believes in God, not set in particular religion, in a state of fitrah, without change. Are the food killed by them considered “other name” when killing when they believe in the same God?

I see 5:5 verse which mentions “similarly” meat from people of the Book is permissible, but it doesn’t mention if it is “only” permissible, but it seemed like “in addition”. Nowhere does the Quran state that we can only eat meat from those who said the complete shahada and from the people of the Book.

The ruling on 5:3 makes more sense to me where you can’t eat meat from polytheists(what if they kill with Allah’s name?), and Christians and Jews are the exception in 5:5.

So, I was wondering if there is any evidence where when the pagans in Mecca killed an animal, and if they said for “Allah”, was the meat permissible? If I remember correctly, the pagans believed in Allah, but added many gods(astagfirullah), but if they slaughtered using Allah’s name, doesn’t 5:3 verse make the food permissible? If the food was denied by Muslims at the time(when it was clear Allah’s name was mentioned over it), then it makes sense, but has there been any evidence for this?

JazakAllahukhairun

Answer 6:

Islamic dietary law centers on consuming what both halal (lawful) and ṭayyib (pure and wholesome) are. The Qur’an provides clear guidance on this matter:

According to Islamic teachings, the ‘People of the Book’ refers to Jews and Christians, who are considered to have received divine scriptures. The Qur’an states: “The food of the People of the Book is lawful for you.” (Surah al-Ma’idah 5:5)

This Qur’anic verse has received unanimous interpretation from Islamic scholars throughout history. Ibn `Abbas, the Prophet’s cousin and renowned Qur’anic exegete, specifically identified this as permission to consume meat slaughtered by Jews and Christians.

Our historical practice supports this interpretation. The Companions of the Prophet (peace be upon him)  regularly consumed such meat during their travels, including from Arab Christian communities, provided there was no evidence of idolatrous dedication. This connection to our past is a testament to the enduring nature of our dietary laws.

The Prophet Muhammad (peace be upon him)  himself established this practice by accepting and eating meat gifts from Jewish communities. When `Aishah (may Allah be pleased with her) expressed concern about meat from new converts—uncertain whether God’s name had been invoked—the Prophet (peace be upon him) responded:

“Say the name of Allah over it and eat.” (Recorded by Abu Dawud, Bukhari, and others)

This hadith demonstrates that the Prophet (peace be upon him) did not require exhaustive investigation when accepting meat from those who follow divine guidance.

The four major schools of Islamic jurisprudence—Hanafi, Maliki, Shafi`i, and Hanbali—reached consensus on this issue. They permit consuming meat from People of the Book provided:

•              The animal underwent proper slaughter (not strangulation or stunning alone)

•              The beef was not dedicated to idols or false deities

•              Basic slaughter protocols were followed

Contemporary industrial slaughter presents new challenges. Many modern practices fail to meet traditional Islamic standards due to:

•              Absence of divine invocation during slaughter

•              Machine-based processing without proper cutting

•              Stunning methods that may compromise the slaughter

Exercise of caution is therefore recommended in modern contexts.

The Principle of Avoiding Doubt

The Prophet (peace be upon him) provided guidance for uncertain situations:

“Halal is clear, and haram is clear, and between them are doubtful matters… Whoever avoids the doubtful protects his religion and honor.” (Sahih Al-Bukhari & Muslim)

Final Ruling

Permissible: Meat properly slaughtered by Jews or Christians or anyone else for that and dedicated only to God may be consumed according to scholarly consensus. This final ruling provides a clear understanding of the permissibility of such meat consumption.

Preferred: Where certified halal meat is available, choosing it represents the most spiritually cautious approach.

Acceptable: When halal options are unavailable, consuming such meat follows established prophetic precedent and early Muslim practice.

And Allah knows best.

Question 7:

I hope you are well. I have a question regarding how I respond when someone disrespects Prophet Muhammad (peace be upon him)  or Allah. I notice that I don’t feel anger in these situations. This is because and since I fixed my anger issues by understanding the fact that words bear no meaning and I am the one that give meaning to them. Since then I feel that such words bear no meaning to me. Islam has taught me the importance of patience and forgiveness — I try to follow the teaching that if you forgive others, you will be forgiven by Allah. But then I heard
from a scholar that whomever doesn’t get angry is not a true believer. And that is the point where I am confused because Islam also teaches forgiveness and learning to control anger.

So is it okay that I do not get angry when I hear such disrespect? Does Islam encourage showing anger in these moments, or is patience and forgiveness considered the better response?

JazakAllahu khair for your guidance.

Answer 7:

Islam teaches us to balance mercy and protective honor. A profound example is the Prophet’s (peace be upon him) response to religious mockery. He endured personal attacks with patience, but when Allah’s religion was insulted, he responded with protective love, not wounded pride.

“Whoever sees evil, let him change it with his hand; if unable, then his tongue; if unable, then his heart — that is the weakest faith.” (Muslim)

The Qur’anic Standard “Do not sit with them until they change the topic; otherwise, you are like them.” (4:140)

Remaining spiritually indifferent to religious mockery is not a sign of maturity but rather numbness. Scholars warn that failing to object when capable is spiritually dangerous.

Controlled, Not Conquered Islam prohibits uncontrolled rage: “The strong one controls himself when angry” (Al-Bukhari and Muslim). However, emotional discipline should not extinguish your natural passion for your faith — that protective jealousy for religion.

Your Response Arsenal:

• Speak up with dignity
• Walk away from mockery
• Make du’a for their guidance
• Use formal channels when needed
• Never amplify what you oppose

True devotion in Islam means feeling hurt for Allah’s sake and taking respectful action out of love for His Messenger (peace be upon him). It’s about speaking up with dignity, walking away from mockery, and using formal channels when needed. It’s about acting wisely, not becoming indifferent.

Question 8:

1. According to the Hanafi madhab, is it true women should not be rulers of state, imams, judges, or chief commanders of the military? Can a woman still lead the prayers of a woman-only congregation?

2. According to the same madhab, is it true a mature sane woman does not necessarily need a wali, though it is highly recommended and encouraged?

The reason I asked the second question is because a dear friend’s father died some years ago. While her uncle is there, he doesn’t really know her and his knowledge about Islam isn’t….. particularly strong. He follows many cultural norms that go against the spirit of Islam. If a wali is mandatory as per Hanafi rules, can her mother be hers? (Not sure that is allowed.) While she understands she can go to her local imam, she feels her mother knows and understands her best. And can her mother be her guardian in all other matters besides marriage?

A brother at the masjid told me these things, but since I have not checked his information or cross referenced it, I don’t know to which extent it is true. I am confused, because it feels some of the things he said doesn’t seem to be line up with each other, and in general? I hope to confirm whether or not all his information is true here. May Allah bless you, and Jazakallah khair.

Answer 8:

The Hanafi school historically made a key distinction between sovereign and non-sovereign authority. While women were barred from criminal courts and supreme leadership, they could serve as judges in civil matters, as well as teachers, administrators, and legal representatives.

 This historical context is crucial to understanding the contemporary evolution of women’s rights in Hanafi jurisprudence.

Leading scholars, such as Sheikh Mahmoud Shaltut and Dr. Wahbah al-Zuhayli, have built upon this framework. They argue that since women had legal capacity in classical times, modern institutional accountability systems eliminate concerns about absolute personal authority. The Quranic precedent of the Queen of Sheba supports this view.

Result: Women can hold all public positions within accountable institutional frameworks.

As for the issue of marriage, Hanafi school gives adult women complete independence in marriage, unlike other schools. Imam Abu Hanifah’s logic is clear: if a woman can conduct business and enter contracts on her own, she doesn’t need a guardian’s permission for marriage, which is essentially a contract.

Built-in Safeguards: This autonomy isn’t reckless. Two safeguards ensure fairness:

Compatibility (Kafa’ah): The husband must match her in terms of religious, social, and economic status.

Proper Dower (Mahr al-Mithl): She receives appropriate compensation.

Modern Validation: Egyptian personal status law and other contemporary legal systems have adopted this principle, proving its practical viability.

Hanafi school not only permits women’s autonomy but champions it through principled reasoning. From the courtroom to the marriage contract, the school’s central maxim holds: “There is no guardianship over a mature and rational woman.” This principled reasoning engages us in a thoughtful exploration of women’s rights within Islamic law.

This isn’t a progressive interpretation imposed on classical texts – it’s classical wisdom that happens to be progressively relevant. The Hanafi school, centuries before the emergence of modern feminism, recognized women’s legal agency. It created frameworks that protect without patronizing and empower without abandoning safeguards, a stance that is truly progressive in the context of its time.

Question 9:

My in laws bought a puppy dog to house in which I am also living , they aren’t very practising Muslims , they touch feed and play with the puppy and just wash their hand with soap only , is it permissible ? Since I pray and am practising Muslim I feel very waswash about that . Also is it haram to keep dogs in house

Kindly please help

Answer 9:

You don’t need to be overly worried about this matter, as long as you’re open to considering the nuanced perspectives surrounding it.

Keeping a dog is permitted in Islam for valid reasons, such as protection, guarding the home, or companionship.

Some Hadiths mention that rewards may decrease or angels may not enter homes with dogs. However, scholars from the Maliki school believe dogs are not impure. They argue that keeping dogs for a good reason is acceptable. Many respected scholars support this view, and it is common in non-Muslim countries or mixed households, where it can be practical.

Regarding purity, the Maliki school considers a dog’s saliva and body pure. Washing your hands with soap is enough. If you follow a stricter school but live in an area where dogs are unavoidable, you might adopt the Maliki view to ease difficulties and avoid ‘waswasa.’ This term refers to unnecessary doubts or fears that arise from strict adherence to rules.

It’s essential to keep a clean prayer space where the dog cannot enter. Your prayers remain valid, and you are not responsible for your in-laws’ choices.

Remember, as the Qur’an says, “Allah does not burden a soul beyond its capacity.”

And Allah knows best, always offering His mercy and understanding.

Question 10:

I am not sure if my period is over. Is a white, crumbly discharge the end of my period because it is not a white discharge that looks like threads? I usually always had white discharge at the end of my period and my period lasted seven days, should I wait a couple days after my menstrual blood stops (after seven days) to see the white discharge and make sure my period is over (after all, the maximum period lasts 15 days). And another sign that menstruation is over is dryness. It should be completely dry, with no wetness, or just enough so that there are no red and yellow spots on the cotton pad.
I’m sorry if there are any mistakes in the question, I don’t speak English well.

Answer 10:

Your menstrual period is complete when the bleeding stops completely. You will also notice a white discharge, which signals the end of your cycle. If you notice any pink or brown discharge after this, don’t worry. Umm Atiyyah, a companion of the Prophet (peace be upon him) , said: “During the Prophet’s time, we never paid attention to pink or brown discharges after menses.” (Reported by Imam Al-Bukhari and others)

Fifteen-Day Limitation

This guidance applies as long as your menstrual period does not last longer than fifteen days. Any bleeding beyond this is not menstruation (hayd) but istihadhah (irregular bleeding).

Guidance for Istihadhah

If you experience istihadhah, follow these steps:

1. Take a complete ritual bath (ghusl) after your menstrual period ends.
2. Before each prayer (salah), clean your private areas and perform ablution (wudhu).
3. Do this cleansing and wudhu right before each prayer.

These purification steps are only needed just before each prayer.

Question 11:

I want to make a birthday cake about the Japanese characters “kobito”. After googling about them they’re said to be mystical fake creatures. Not humans. Hence their weird looks.

Now, can I make everything about them considering they’re not human characters and they’re mythical fictional character. Can I make their clothes, face and everything out of cake? I’m curious. They have human features but are not considered humans.

Answer 11:

Yes, you can make a birthday cake featuring the Japanese “Kobito” characters. These characters are fictional and not real humans or honored beings.

In Islamic law, scholars debate the creation of images due to Hadiths that prohibit the making of images (taswir). Many modern jurists distinguish based on purpose, form, and permanence. Edible figures, especially those that are consumed and represent whimsical creatures like unicorns, dragons, or the ‘Kobito’ characters, are often viewed more leniently.

Since ‘Kobito’ are mythical, non-human beings, a cake with these characters for decoration and celebration is allowed. As long as there is no intent to venerate or resemble real beings, meaning the cake is not made to honor or resemble a specific person or prophet, it is permissible. The fact that they are eaten also supports this, as it removes the aspect of permanence, which is essential in stricter views.

To conclude: Many reputable scholars agree that creating Kobito-themed cakes is allowed in Islam. The images should depict fictional beings and are not intended to imitate real people or prophets. They should also not be made for honor or preservation.

And Allah knows best.

Question 12:

Do human beings have the right to judge. In the Muslim community. If someone is doing bad things in the west?

Answer 12:

In Islam, caution and humility are essential when dealing with others. Muslims cannot judge what’s in someone’s heart or their final destiny — only Allah can, as He says: “Indeed, Allah is the only One who judges between them.” (An-Nahl, 16:124)

However, Muslims can offer guidance and hold each other accountable for apparent public wrongs, but within limits.

Key Principles to keep in mind:

1. Duty vs. Arrogance. The Prophet (peace be upon him) said: “Whoever sees an evil, let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart.” (Muslim)

Our response should be wise, not self-righteous.

2. Mercy Over Condemnation: “If a man says, ‘People are ruined,’ he is the most ruined of them all.” (Muslim) Our goal is gentle correction and reform, not judgment.

3. Outward Actions vs. Hearts We judge what people do in public for community purposes, but never someone’s heart or intentions: “We judge people by what is apparent, and leave their secrets to Allah.” (Al-Bukhari)

4. Western Context: Muslims in non-Muslim societies should respond to wrongdoing with private advice and compassion, not public shaming.

Summary:

•              No — We cannot condemn or pass final judgment (that’s Allah’s role)

•              Yes — We can guide and advise with wisdom and humility.

•              Goal — Reform through mercy, not reputation damage:

Let us never forget the Prophetic imperative:  “Make things easy, not difficult; give glad tidings, and do not repel people.” (Al-Bukhari and Muslim)

And Allah knows best.

Question 13:

how to permanently curb watching porn

Answer 13:

If you’re struggling with harmful habits like porn addiction, remember, Allah’s mercy is always near. As long as you’re committed to change, you can transform. Every soul can start anew, and His mercy is just a heartbeat away, ready to guide you on your journey of healing.

Consider reaching out to a counselor who shares your faith. A Muslim professional can blend therapy with spiritual wisdom, providing a unique perspective on your journey. If that’s not possible, any caring therapist can help. Remember, asking for help is a sign of wisdom, not weakness. You’re not alone in this.

The poet Al-Busiri aptly captures human nature: “The soul, like a child, clings to quick pleasures but learns to cherish what truly nourishes through care.” Recognizing your struggle is the first step toward freedom.

Here are nine steps forward, each designed to help you navigate your journey to spiritual healing. These steps are not a one-size-fits-all solution, but rather a guide to help you find your way back to a life of peace and purpose.

1. Reframe Your Perspective When temptation arises, shift your thoughts toward a better life. Imagine the lightness of letting go of burdens.

2. Build Your Inner Conviction. Reflect on your values and dreams. Journal about this change—write from love for your best self, not fear.

Embracing your mortality as motivation means thinking about how you want to be remembered. Let this inspire positive change, not anxiety. Consider the legacy you want to leave behind and how your actions today can contribute to that.

4. Cultivate Your Connection with Allah See prayer as a heartfelt chat with your Creator. Share challenges and seek strength. Divine help flows to those who nurture this bond.

5. Create Structure with Kindness. Plan your day around activities that nourish your soul. As Imam Shafi said, a purposeful life helps to push aside harmful habits.

6. Surround Yourself with Inspiration. Decorate your space with reminders of faith and beauty. Let spiritual teachings light up your daily life.

7. Find Your Spiritual Community Look for kind-hearted Muslims on a growth journey. Join study circles to learn and heal together, free from judgment.

8. Let Remembrance Be Your Anchor. Embrace dhikr as a loving habit:

•              Subhaana Allah (How perfect is Allah)

•              Alhamdulillah (All praise belongs to Allah)

•              La ilaha illa Allah (There is no deity worthy of worship except Allah)

•              Allahu akbar (Allah is the Greatest)

•              Astaghfirullah (I seek Allah’s forgiveness)

Let these sacred phrases guide you throughout the day.

9. Consider Marriage When Ready. Once you’re steady, marriage can be a sanctuary of support. It helps you build a life that aligns with your values.

Finally, I pray that Allah, in His boundless compassion, steers us away from what burdens our souls and guides us toward peace, purpose, and joy. May He light the path of righteousness in our hearts. Ameen.

Remember, this journey isn’t about perfection. It’s about making steady progress, showing deep compassion to yourself, and returning to the path that reveals your most authentic self. Embrace your journey, and remember, every step forward is a step towards healing.

Question 14:

Can a Muslim woman perform a nikkah for the couple?

Thank you

Answer 14:

The answer is Yes.

Islamic law, a system that empowers individuals, allows everything unless explicitly forbidden. The Qur’an and authentic Sunnah, the guiding principles, do not prohibit women from conducting marriage contracts, thereby upholding their rights.

The Legal Reality

Islamic law empowers women with full contractual rights. They can witness agreements, conduct business, and make binding contracts. This empowerment extends to the facilitation of the sacred contract of marriage, making it permissible for women to perform nikah.

A valid nikah requires only:

• A proposal and acceptance between the bride and groom
• Witnesses present
• The guardian’s consent (where required)
• Mahr specification

Noticeably absent is any requirement for a male officiant.

Historical Precedent

The wives of Prophet Muhammad (peace be upon him) actively facilitated marriages, setting a historical precedent for women’s involvement in nikah ceremonies. This precedent is upheld by modern scholars from Al-Azhar to international fatwa councils, who confirm that qualified women can conduct nikah ceremonies.

The Real Issue

Opposition stems from cultural preference, not a religious requirement. Many communities favor male imams out of habit, but Islam distinguishes between what is forbidden and what is merely customary.

Those who claim it’s forbidden must provide evidence. But it doesn’t exist. The absence of such evidence should reassure us of the permissibility of women performing nikah in Islamic law.

Why This Matters

Qualified women performing nikah:

• Serve communities lacking male scholars
• Honor women’s Islamic knowledge
• Reflect Islam’s practical wisdom
• Uphold the Qur’anic principle: “Allah intends ease, not hardship” (2:185). The evidence is clear: A knowledgeable Muslim woman is capable of performing a nikah. Those who disagree must prove Islam prohibits it—and that proof doesn’t exist.

And Allah knows best.

Question 15:

My cat died a month ago and I can’t stop crying.. I think about her every day and I feel heartbroken and empty. I’ve stopped praying and I don’t take care of myself anymore.. I feel like everything is a big task and I feel like Allah is mad at me and I really want to start praying again.. what can I do?

Answer 15:

I deeply empathize with the loss of your cat. Grief is a palpable truth embraced by Islam. When the Prophet (peace be upon him) faced the heart-wrenching loss of his cherished son Ibrahim, he wept and declared:

“The eyes shed tears, the heart feels sorrow, but we do not say except what pleases our Lord.” (Al-Bukhari)

This teaches us that sorrow and tears aren’t symbols of weakness or doubt—they are quintessentially human.

Your love for your cat, a beloved companion entrusted by Allah, is a bond to treasure, not hide.

Islam teaches that kindness to animals is rewarded. The Prophet (peace be upon him) spoke of a woman who found forgiveness for quenching a thirsty dog’s thirst.

Your grief is a testament to the depth of this bond and the value of your love.

In moments of profound sorrow, the Shayṭan often sows whispers of despair. His goal? To twist your sadness into a rift with Allah. Remember, your most potent armor—your strongest connection—is prayer. Even when it feels burdensome, never abandon it.

Prayer is not a weight—it is your lifeline. It’s the sacred bond that unites your heart with the One who mends us. Allah is As-Salam—the Well-Spring of Peace—and in prayer, even amidst heartache, we unlock access to His profound healing. It is through prayer that we find solace and strength, even in the darkest of times.

You don’t need to wait for the perfect moment. Embrace the rhythm of five daily prayers. Stay steadfast in prayer, for it is your source of healing and renewal. The daily prayers are not just a routine, but a guide that can lead you towards healing and peace.

Allah reminds us:

“Do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” (Qur’an 39:53). “Indeed, with hardship comes ease.” (Qur’an 94:6)

So grieve but remain devoted to prayer. Cling tight to that frayed rope. Your pain is seen, your tears are counted, and your journey toward peace has already begun—with each prayer, every sigh, every step. You are not alone in this journey of grief.

May Allah grant you healing, ease your sorrow, and envelop your heart with His boundless mercy.

Ameen.

Question 16:

The question is “If someone takes another person’s belonging without their permission and uses it, but the owner has no objection to it — is this permissible? And the question is: Is this considered stealing? For example, if there is a house key and a child takes it outside without the owner’s permission, but the owner does not object to it — is this considered stealing?”

answer should be clear

Answer 16:

In Islam, the concept of property rights is deeply rooted in the principle of consent. The Prophet (peace be upon him) stated: “It is not lawful for a Muslim to take his brother’s property without his consent.” This authentic hadith, reported by Abu Dawud, underscores the significance of respecting ownership in Islamic ethics.

If the owner does not mind someone using their property, either because they are lenient, have given implied consent, or approved it later, it is not considered stealing. This is a testament to the strong emphasis on trust in Islamic ethics, especially for minors or close family members, where trust is often a given.

If a child takes a house key without asking, but the owner, such as a parent, is not upset and regularly allows it, it is not considered stealing. However, it is still better to teach children to ask for permission. This helps build respect for others’ property and good manners.

However, let us keep these points in mind:

• If the owner does not object and trust exists, it is not theft.
• Islam encourages seeking permission, even for small things, to promote respect and ethical behavior. “O you who believe, do not consume one another’s wealth unjustly…” (An-Nisa’ 4:29)
• And always strive for clear communication and mutual respect when sharing spaces and belongings.