As-salamu Alaikum wa Rahmatullahi wa Barakatuh, dear brothers and sisters!
Welcome to Our Fatwa Session on Hajj!
We begin by sincerely thanking all of you who sent in your thoughtful and important questions about Hajj and its related rulings. Your participation helps make this session beneficial for everyone preparing for the blessed journey.
We also extend our heartfelt gratitude to our esteemed guest scholar, Sheikh Ahmad Kutty, for joining us and generously sharing his knowledge by answering your questions with clarity and depth.
📌 All the questions and answers are listed below—scroll down to read the responses and benefit from the guidance provided.
May Allah accept your efforts and grant all intending pilgrims an accepted Hajj.
Question 1:
After completing my tawaf during Umrah, I was eager to pray the two rak‘ahs that are recommended afterward. I wanted to pray behind Maqam Ibrahim, as is the Sunnah, but the area was extremely crowded and there was barely any space to stand, let alone pray.
Not wanting to disrupt others or cause inconvenience, I moved a bit further away from the mataf area and found a quiet spot inside the mosque to perform the two rak‘ahs.
Dear scheikh, was it acceptable for me to pray the two rak‘ahs following tawaf outside the mataf area? Did I miss out on something important by not praying close to Maqam Ibrahim?
Answer 1:
Your prayer after Ṭawaf is valid, even if it’s far from the Maqam Ibrahim.
Quranic Guidance and Prophetic Practice
The Qur’an says, “Take the Maqam of Ibrahim as a place of prayer” (Al-Baqarah 2:125). This shows that direction matters more than being close. The Prophet Muhammad (peace be upon him) prayed after Tawaf facing the Maqam Ibrahim, not always directly behind it. This means the Sunnah is fulfilled by facing the Maqam, no matter the distance.
Scholarly Consensus and Islamic Principles
Scholars like Ibn Taymiyyah support this view: “If there’s crowding or difficulty, you can pray anywhere in the mosque while facing the Maqam. The Sunnah is still fulfilled.” This follows the Islamic principle of “no harm or reciprocating harm,” focusing on ease and avoiding congestion.
So, as long as you face the Maqam Ibrahim sincerely, your prayer after Tawaf is valid, no matter how far away you are. Islam values devotion, direction, and mercy over hardship.
Question 2:
During my recent Umrah trip, I had a knee injury that made it painful to walk for long periods. I was determined to complete all the rituals, but I was also worried about whether I could physically handle the tawaf and sa‘i on foot.
I noticed that the Haram offers electric scooters for people with health conditions or mobility issues. So I decided to use one of them to perform both tawaf around the Ka‘bah and sa‘i between Safa and Marwah.
The question is: Is it valid to perform tawaf and sa‘i using an electric scooter? Does this affect the reward or acceptability of the ritual in any way?
Answer 2:
Don’t worry! Using an electric scooter or wheelchair for Tawaf and Sa’i is completely acceptable in Islam due to medical needs. What matters most is your sincere intention and effort.
The Qur’an reassures us: “He has not placed upon you in the religion any difficulty” (Surah al-Hajj, 22:78). This principle highlights Islam’s compassion and flexibility.
The Prophet Muhammad (peace be upon him) performed Tawaf and Sa’i on his mount (camel). This shows that physical exertion is not mandatory when ease is needed. His example supports using assistive devices.
Eminent scholars agree. Ibn Taymiyyah said, “Whoever cannot perform a certain act of worship fully, the obligation is fulfilled by doing what is possible.” Shaykh al-Qaradawi and Shaykh Saqr confirm that performing Tawaf or Sa’i seated for medical reasons is a fully valid ibadah with no reduction in reward.
The Prophet (peace be upon him) reassured us: “If a person becomes ill or travels, his reward is recorded as if he were doing it when healthy and at home.” (Reported by Al-Bukhari)
Your rites are valid and complete. Your reward is preserved, showcasing the beautiful flexibility of Islamic law. Islam respects your limitations and celebrates your sincere efforts!
Question 3:
When does the time for Tawaf al-Ifadah end?
Answer 3:
Ṭawaf al-Ifaḍah is a key ritual in Hajj. It marks the pilgrim’s return to the Ka`bah after the rites at `Arafah. This act has deep spiritual meaning. It also lifts most Ihram (sacred state) restrictions, especially those about spousal intimacy. Completing this rite is essential for Hajj.
Islamic jurisprudence sets specific times for Ṭawaf al-Ifaḍah, balancing ideal practice with needed flexibility:
- Optimal Period: The best time is the 10th of Dhul-Hijjah, following the Prophet Muhammad’s (peace be upon him) example after the jamarat (stoning) and sacrifice.
- Extended Period: You can perform it until the 13th of Dhul-Hijjah without penalty (dam). This flexibility is supported by many Companions and scholars like Ibn al-Mundhir and Imam al-Nawawi.
- Most scholars, such as the Shafi`i and Hanbali schools, allow it anytime before leaving Makkah. This is true even before the month of Dhul-Hijjah ends, without penalty. However, the Maliki school states that delaying it until the end of Dhul-Hijjah requires an expiation (hadi).
This flexibility shows Islamic law’s principle of facilitation (taysir). It helps address practical issues like crowding or illness while keeping the sacred duty intact.
It’s important to remember that some Ihram restrictions, especially concerning spousal relations, stay in place until Ṭawaf al-Ifaḍah is done. The Hajj is incomplete without this rite. If anyone skips it, they must return to Makkah to perform it before leaving.
In conclusion, while the best time for Ṭawaf al-Ifaḍah is between the 10th and 13th of Dhul-Hijjah, most scholars allow it to be done later before leaving Makkah without penalty. This approach shows the compassionate and practical nature of Islamic law, helping pilgrims fulfill their duties within reasonable limits.
Question 4:
While I was in ihram for Hajj, I kept repeating the Talbiyah:
“Labbayka Allahumma labbayk, labbayka la sharika laka labbayk…”
After a while, I felt spiritually overwhelmed and wanted to add some personal du‘as—like asking Allah to forgive my sins, bless my family, and accept my Hajj. So I started saying these supplications in between or after repeating the Talbiyah.
Is it permissible to add personal du‘as to the Talbiyah, or should I stick strictly to the words taught by the Prophet (peace be upon him)?
I didn’t want to do anything that might invalidate or reduce the reward of my Hajj.
Answer 4:
You need not worry about the validity of making your own personal supplications after reciting the prescribed talbiyah upon entering into ihram; such personal prayers are perfectly permissible and do not affect the validity of your ihram.
The Talbiyah—”Labbayka Allahumma labbayk, labbayka la sharika laka labbayk…”—is the sacred chant recited during Ihram. It shows a pilgrim’s response to Allah’s call. Scholars view it as either obligatory (wajib) or highly recommended (sunnah mu’akkadah).
The main Talbiyah formula remains unchanged. However, Islamic jurisprudence, backed by Prophetic precedent, allows personal supplications (du’as). During the Farewell Hajj, the Prophet Muhammad’s (peace be upon him) companions made their du’as after reciting the Talbiyah. The Prophet’s silence during this shows his approval and the flexibility of this practice.
Pilgrims can add these prayers between Talbiyah repetitions or after completing its sequences, as long as they do not change the established wording. This enriches the spiritual experience and allows heartfelt pleas for forgiveness and mercy during Ihram.
To keep the ritual meaningful and deepen the spiritual connection, pilgrims should:
- Recite the Talbiyah with its exact wording.
- Add personal du’as between distinct repetitions.
- Focus on spiritual presence (khushu’) rather than just mechanical recitation.
- Avoid altering the prescribed formula.
There is no evidence that extra du’as lessen the ritual’s value or invalidate Ihram. Offering personal prayers alongside the Talbiyah maintains ritual integrity while enhancing spiritual connection, reflecting the flexibility and mercy in Islamic practice.
Question 5:
Can we make collective dua on the day of arafah?
Answer 5:
Yes, collective du’a (supplication) on the Day of ʿArafah is allowed. It encourages communal devotion but isn’t a mandatory ritual. The Prophet Muhammad (peace be upon him) made du’a with his companions, setting a flexible example for group prayers.
While group du’a is permitted, it should avoid rigid formats or repetitive phrases that may overshadow personal devotion. The Day of ʿArafah focuses on personal reflection, repentance, and a direct connection with Allah. Scholars like Ibn Taymiyyah support group du’a when it enhances, not replaces, individual sincerity. The heart of du’a is sincerity and genuine submission, regardless of the language one uses.
For those not on pilgrimage, any heartfelt prayer is welcome. Some beloved ones include:
- “La ilaha illa Allah, wahdahu la sharika lah, lahu al-mulku wa lahu al-hamd, wa huwa ʿala kulli shay’in qadir.” (No god but Allah alone, without partner. His is the dominion and praise, and He is capable of all things.)
- “Allahumma innaka ʿafuwwun tuhibbu al-ʿafwa faʿfu ʿanni.” (O Allah, You are Most Forgiving and love to forgive—so forgive me.)
In summary, collective du’a on `Arafah can enhance spiritual unity. However, it should not overshadow the main purpose of the day: a deep, personal turning to Allah. When approached with sincerity and balance, it brings one closer to Him.
Question 6:
Can a muhrim use perfumed soap at the time of ihram?
Answer 6:
During Ihram for Hajj and Umrah, pilgrims must follow strict rules. Avoid perfumes and scented products. This includes fragranced hygiene items, which are important in pilgrimage rituals.
Both classical and modern Islamic law prohibit perfumed soap during Ihram:
- Ibn Taymiyyah stressed the need for strict adherence. He argued that using scented products breaks ritual guidelines and may require expiation.
- Dr. Yusuf al-Qaradawi agreed, stating that any noticeable scent disrupts the Ihram state. Accidental use may be forgiven, but intentional use requires formal expiation.
To keep their rituals valid, pilgrims must use only fragrance-free cleansing products while in the state of Ihram. They should carefully check the ingredients. If a scented product is used by mistake, they must repent to Allah right away without stopping their rituals. However, intentional use may require formal expiation (kaffarah).
In conclusion, scholars unanimously agree that perfumed soap is forbidden during Ihram. Pilgrims must stick to unscented hygiene products to preserve the sanctity and validity of their Hajj or Umrah.
Question 7:
Can I interrupt tawaf to offer a nafil or obligatory prayer?
Answer 7:
Ideally, Tawaf—the seven circumambulations of the Ka`bah—should be done in one go. This keeps the ritual focused and coherent. However, Islamic law provides clear rules for interruptions, especially between voluntary and obligatory prayers.
The Sunnah encourages performing two rak`ahs after completing Tawaf, preferably near Maqam Ibrahim. However, stopping for voluntary prayers is generally discouraged. Schools like Hanafi and Shafi’i view such interruptions as disliked (makruh). While this does not invalidate Tawaf, it does reduce its quality.
On the other hand, it is permissible and even necessary to pause Tawaf when an obligatory prayer time begins. This is crucial, especially if you risk missing it. Obligatory prayers take priority over other rituals that allow more flexibility.
Scholars stress the importance of keeping Tawaf continuous while recognizing the need for obligatory prayers. To minimize breaks: plan your Tawaf around prayer times, try to finish without interruptions, and perform Sunnah prayers afterward. If an obligatory prayer time starts during Tawaf, just stop, join the congregation, and resume your Tawaf from where you left off.
In conclusion, while it’s not ideal to interrupt Tawaf for voluntary prayers, pausing for obligatory prayers is essential to meet prayer time requirements.
Question 8:
What is the ruling on offering two rak‘ahs before assuming ihram? Is it a necessary condition for the validity of ihram?
Answer 8:
The two-rak’ah prayer before entering Ihram for Hajj or Umrah is Sunnah mu’akkada (strongly recommended), not obligatory. It spiritually prepares pilgrims for this sacred state.
This prayer is based on authentic Prophetic tradition. Jabir ibn Abdullah (in Sahih Muslim) reports that the Prophet Muhammad (peace be upon him) prayed two rak’ahs at Dhu’l-Hulayfah (miqat) before entering Ihram. Ibn `Umar followed this example.
Scholars like Ibn Qudamah (Al-Mughni) and Imam al-Nawawi (Sharh Muslim) support its status as a recommended act for spiritual readiness. This agreement highlights its importance as a preparatory worship act.
The pre-Ihram prayer offers important devotional benefits:
- It helps pilgrims calm their minds and focus before the rituals.
- It acts as an implicit supplication for a blessed pilgrimage.
- It reinforces the intention (niyyah), aligning the heart and mind with the journey.
In summary, while not mandatory, the pre-Ihram prayer is a well-established Sunnah rooted in Prophetic tradition. It is highly recommended for enhancing a pilgrim’s spiritual readiness and enriching their experience at the start of Hajj or Umrah.
Question 9:
Is wudu a condition for ihram?
Answer 9:
Wudu (ablution) is not a strict requirement for entering Ihram for Hajj or Umrah. However, it is highly recommended for spiritual readiness. There is no clear evidence in the Qur’an or Sunnah that makes it mandatory, so Ihram is valid without it.
The Prophet Muhammad (peace be upon him) emphasized cleanliness before worship. Performing Wudu before Ihram follows this Sunnah and boosts spiritual preparation. Scholars like Ibn Qudamah support its recommendation but not its necessity. Imam Nawawi calls it a helpful act of worship that doesn’t invalidate Ihram if skipped.
Doing Wudu before Ihram enhances spiritual readiness and peace of mind. If you skip it, Ihram is still valid, but perform Wudu as soon as you can. In short, Wudu is strongly recommended for Ihram to ensure the best spiritual benefit and adherence to Sunnah.
Question 10:
What should I do if my wuḍūʾ breaks during ṭawaf? Should I continue, pause and renew it, or start the ṭawaf over from the beginning? Is tawaf valid without wudu?
Answer 10:
Tawaf—the seven circumambulations of the Ka`bah—is a significant spiritual act. It resembles formal prayer (salah) in needing taharah (ritual purity). If your wudu breaks during Tawaf, you do not need to restart.
Just pause your Tawaf, step out of the crowd, and renew your wudu. Then, continue from where you stopped.
Scholars like Ibn Qudamah and Imam al-Nawawi support this approach, making it easier for pilgrims while ensuring your completed circuits are valid.
Ibn Taymiyyah had a flexible view. He recommended wudu but did not say it was essential for Tawaf‘s validity, especially in hard situations. If renewing wudu is truly difficult due to crowds, you can follow Ibn Taymiyyah’s ruling, which keeps your Tawaf valid.
In summary, if your wudu breaks, renew it and continue; if it’s hard to renew, your Tawaf still counts.
Question 11:
Does Tawaf Always Consist of Seven Circuits? Can do fewer than seven?
Answer 11:
Yes, Tawaf around the Ka’bah always has to be seven circuits. So, you are not allowed to alter the prescribed way and do the fewer circuits.
This is a key part of the ritual, based on the Sunnah and supported by scholars.
The Prophet Muhammad (peace be upon him) said, “Make Tawaf of the Ka`bah seven circuits” (Al-Bukhari and Muslim). His Companions followed this practice, and it remains unchanged. Doing fewer than seven circuits invalidates the Tawaf.
You can do more than seven as extra, but only the first seven count for the obligation. All four major Sunni schools agree on the need for seven circuits. Pilgrims must complete exactly seven circuits for any required Tawaf.
Question 12:
Is Praying Two Rak’ahs After Tawaf Sunnah or Wajib?
Answer 12:
Praying two rak’ahs after Tawaf is Sunnah Mu’akkadah (strongly recommended), not wajib (obligatory). The Prophet Muhammad (peace be upon him) often prayed these Rak’ahs, usually behind Maqam Ibrahim, showing its value without making it mandatory.
All four major Sunni schools say this prayer is highly recommended but not required. Skipping it does not invalidate Tawaf or bring sin. While it is a good practice and follows the Prophet’s way, you can delay or skip it due to crowds or other issues. This shows flexibility during Hajj.
Question 13:
Can one look at the ka’bah while making tawaf?
Answer 13:
Yes, it is okay and encouraged to look at the Ka`bah during Tawaf. As the center of prayer and circumambulation, the Ka`bah symbolizes spiritual focus and devotion.
Scholars like Ibn Qudamah and Imam Nawawi say that looking at the Ka`bah can boost spiritual awareness and humility. While uplifting, you don’t need to stare continuously, especially in crowds. The focus should be on the sincerity and attentiveness of the heart, promoting reverence and engagement in worship.
Question 14:
Is it necessary to recite duʿa’ during ṭawaf in Arabic, or can I supplicate in my own language?
Answer 14:
No, it is not necessary to offer duʿa’ during ṭawaf in Arabic. You are free to supplicate in your own language. What matters most is sincerity, presence of heart, and turning to Allah with humility and need.
The key to du’a is sincerity and a true connection with Allah. While the Prophet Muhammad (peace be upon him) used Arabic, you can pray in your native language, especially if you aren’t fluent. Scholars like Ibn Taymiyyah and Yusuf al-Qaradawi stress that heartfelt sincerity and understanding are most important. In short, you can make du’a in any language during Tawaf. A sincere heart and genuine connection with Allah are what matter most.
Question 15:
Are we required to repeat the verse “Inna al-Ṣafa waʾl-Marwata min shaʿaʾirillah” during each circuit of Saʿi?
Answer 15:
No, it is not required to repeat this verse in every circuit of Saʿi. The Sunnah is to recite it once at the beginning, when starting from Ṣafa, as the Prophet (peace be upon him) did. After that, one may engage in personal duʿa’ and dhikr throughout the remaining circuits.
The verse, “Inna as-Safa wa’l-Marwata min sha‘a’irillah” (Qur’an 2:158) shows the sacredness of Safa and Marwah. It is Sunnah to recite it once at the start of Sa’i, usually when first climbing Mount Safa. There is no Prophetic precedent for repeating it later. Scholars like Imam al-Nawawi support this single recitation, while Ibn Qudamah notes you can make any dhikr or du’a during Sa’i. So, focus on meaningful remembrance and sincere supplication throughout your journey.
Question 16:
Can one recite the qur’an during sa’i between ṣafa and marwah?
Answer 16:
Yes, reciting the Qur’an during Sa’i is allowed and encouraged. There are no restrictions in the Qur’an or Sunnah against it. During Hajj and Umrah, all forms of dhikr (remembrance of Allah), including du’a, takbir, tahlil, tasbih, and Qur’an recitation, are highly encouraged. Scholars like Imam al-Nawawi and Ibn Qudamah recommend reciting the Qur’an during Sa’i. This can make your Sa’i more meaningful and deepen your remembrance of Allah through verses that resonate with you.
Question 17:
Are we required to offer two Rak’ahs after Sa’i?
Answer 17:
No, praying two rak’ahs after completing Sa’i is not required for Hajj or Umrah. While two rak’ahs after Tawaf is a Sunnah, there is no required prayer after Sa’i. Neither the Prophet Muhammad (peace be upon him) nor his Companions practiced or recommended it.
Leading scholars like Imam al-Nawawi and Ibn Qudamah confirm this. While you can perform a voluntary (nafl) prayer, it is not a ritual requirement. Treating it as mandatory could lead to undesirable innovation (bid’ah).
In essence, there is no Sunnah prayer after Sa’i, and pilgrims should avoid seeing it as essential.
Question 18:
Is Going to Mina on the 8th of Dhul-Hijjah (Yawm at-Tarwiyah) Required in Tamattuʿ or Qiran Hajj?
Answer 18:
Going to Mina on the 8th of Dhul-Hijjah (Yawm at-Tarwiyah) is Sunnah, not obligatory, for pilgrims performing Tamattuʿ or Qiran Hajj. Skipping this step does not invalidate Hajj or require expiation.
The Prophet Muhammad (peace be upon him) went to Mina on the 8th, praying there before Arafah, but it is not mandatory.
Scholars like Imam al-Nawawi and Ibn Qudamah confirm its Sunnah status. While not required, spending Yawm at-Tarwiyah in Mina brings spiritual rewards and helps prepare for Arafah.
Pilgrims should think about logistics since skipping Mina might complicate reaching `Arafah. In the end, pilgrims can choose based on their situation, knowing their Hajj remains valid.
Question 19:
Can a woman leave muzdalifah at night—and should her mahram accompany her?
Answer 19:
Yes, a woman or those who are physically challenged can leave Muzdalifah at night for valid reasons. These include age, illness, fear, pregnancy, or caring for children. Importantly, her mahram must accompany her, even if he does not have these same reasons to leave early.
The Prophet Muhammad (peace be upon him) allowed vulnerable family members to depart at night due to hardship and crowding.
Scholars like Ibn Qudamah, Ibn Taymiyyah, and Ibn Baz agree that a mahram should accompany a woman for her protection. A woman should not travel alone when a mahram is available. This practice follows Prophetic guidance and scholarly agreement, ensuring both ease and safety.
Question 20:
If my menstrual period begins after entering Ihram with the intention of performing Hajj al-Tamattuʿ, am I allowed to change my intention to Hajj al-Qiran?
Answer 20:
If you intend to perform Hajj al-Tamattuʿ but begin menstruating before completing the ʿUmrah, your Hajj automatically becomes Hajj al-Qiran—no formal intention change is required. This ruling is based on the Prophet Muhammad’s (peace be upon him) guidance to `Aishah (may Allah be pleased with her).
When menstruation delays your `Umrah tawaf, you remain in Ihram and combine both the ʿUmrah and Hajj rites into one continuous state.
After your menstruation ends, you perform one tawaf and Sa`i that counts for both `Umrah and Hajj, and you offer the required sacrificial animal (hady). Switching to Hajj al-Ifrad is not permitted in this case. However, if your purity returns before the 9th of Dhul-Hijjah with sufficient time to complete your `Umrah tawaf separately, you may revert to performing Hajj al-Tamattu` as originally intended.
In summary, menstruation during Hajj al-Tamattuʿ automatically converts it to Hajj al-Qiran, allowing you to complete both `Umrah and Hajj within a single Ihram.
Question 21:
Are we allowed to collect pebbles from outside the boundaries of Muzdalifah?
Answer 21:
Yes, it is permissible to bring pebbles from anywhere within the Haram area for the Rami ritual (stoning the pillars). Collecting them from Muzdalifah is not mandatory, though it is recommended for the first day’s pelting, following the Prophet’s (peace be upon him) Sunnah.
The Prophet collected pebbles from Muzdalifah but did not make it compulsory, a view supported by scholars. You can gather pebbles from Mina, Muzdalifah, or any Haram spot. The key is to perform Rami with the right intention and timing, regardless of where the pebbles come from.
Question 22:
If a woman begins menstruating after completing all Hajj rites except Tawaf al-Ifaḍah, is it obligatory for her to wait until she is pure before performing it? And if she cannot wait due to pressing circumstances—such as needing to leave Mecca with her group—what is the ruling?
Answer 22:
If a woman menstruates after completing all Hajj rites except Ṭawaf al-Ifaḍah, she should ideally wait for purity (ṭaharah) to perform this essential pillar of Hajj. The pilgrimage remains incomplete without it. The Prophet (peace be upon him) instructed `Aishah (may Allah be pleased with her) to delay her Tawaf until she was pure. The best approach is to stay in Makkah, perform ghusl, complete Ṭawaf al-Ifaḍah, and then fully exit Ihram.
However, in unavoidable necessity (ḍarūra)—like travel constraints or visa issues—some scholars, including Ibn Taymiyyah and Ibn al-Qayyim, allow performing Tawaf during menstruation. This concession requires genuine necessity, no possibility of delay, sanitary protection, and often an expiation (fidyah or dam). Ṭawaf al-Ifaḍah is obligatory and usually needs purity; this concession is for extreme cases only. Leaving without completing it invalidates Hajj. Female pilgrims should plan ahead and communicate with group leaders.
Question 23:
It might sound stupid but I saw this show that had a plot point of a husband tampering with his wife’s birth control and poked holes in their condoms to get her pregnant even though she made it abundantly clear from the very beginning she never wanted kids. If this happened in real life to a muslim couple, what would be the correct punishment for the husband? Legally speaking it’s classified as reproductive coercion and is rape. Would it be fine for the wife to have an abortion when she did not consent to have this done to her? I heard abortion was allowed in Islam if rape was involved.
Answer 23:
Your husband has committed a serious and deeply troubling offense. Islam clearly forbids reproductive coercion—this means interfering with birth control without consent. Such actions are sinful.
They break marital trust, violate honesty (“Whoever deceives us is not one of us,” Prophet Muhammad), and go against the principle of “no harm or reciprocating harm.”
These actions can lead to legal consequences under Shariah. They may result in discretionary punishments and grounds for judicial divorce due to a serious breach of trust. If coercion leads to pregnancy, scholars like Qaradawi allow abortion before 120 days to protect the woman’s dignity and mental health.
The Qur’an states that marriages should be based on kindness or ended with dignity. Husbands are instructed to “Consort with wives kindly” (4:19) and “Do not retain them to hurt them” (2:231).
This highlights a key Islamic principle: “Protection from harm takes precedence over acquisition of benefits.” Therefore, Islamic law insists that no woman should suffer in a marriage that threatens her dignity or safety.
Question 24:
Is divorce allowed if the woman has been abused multiple times over four years?(4 times in 4 years) These attacks have left marks and were not warranted. There was zero effort made on behalf of the abuser for counseling or anger management. I have left him numerous times with false promises of counseling. The last fight left me with a black eye. I did not physically attack him at all. I do not want to bear patience. I do not want to talk to any scholar about how it’s my fault. I do not want to live in fear anymore. I feel like 4 years with no prospect of hope is long enough. I do not want mediation. I do not want to talk to scholar with him. All I want is a divorce so that I can have my peace back.
Answer 24:
I understand your struggles. If you’ve faced abuse, remember that Islamic law allows a woman to seek divorce. This right is based on Islam’s core values of justice, mercy, and protecting human dignity.
Islam prohibits any form of harm in marriage. The Prophet’s saying, “There should be neither harming nor reciprocating harm,” supports this idea. It means that if a husband causes physical, emotional, or psychological abuse, the wife can seek a divorce.
When abuse happens and the husband refuses to divorce, Islamic law offers solutions:
- A wife can ask an Islamic judge for annulment if she proves harm or fears it.
- She can request khulʿ, a divorce where she returns her mahr or offers compensation, especially if her marriage is unbearable. Some scholars say she shouldn’t lose financial rights in abuse cases.
Modern scholars agree that emotional, verbal, and psychological abuse are valid reasons for divorce. Islam values emotional well-being and requires kindness in marriage (Qur’an 4:19). A marriage without compassion, filled with fear, contradicts the Qur’anic ideal of peace.
In summary, a woman’s right to divorce in Islam due to abuse is clear. It is rooted in the essential principles of justice, mercy, and mutual respect in marriage.
Question 25:
A person forcefully came to know about a sin I made in the past which I had vowed not to do it again nor tell anyone about it. Even though I never had the intention of revealing it to anyone, and repeatedly requested and pleaded him not to ask me about it and even denied multiple times that I did not commit it, the person was so adamant on getting to know about whether or not I had done the sin, that he hacked two of my accounts, behind my back, and got to know the details, and made me swear using the Holy Quran to know what happened. Only because I was in such a compromised position, I just could not lie when I was asked to swear, I could not help but give in and tell him what happened, I was devastated and drained, still am, considering the fact that Allah hid it so well for me but I had to tell it to someone against my will. Even worse, he shared this with his parents(absolutely unnecessary), without my consent and permission, which makes it even more humiliating and disrespectful for me. For over two months I have been shamed relentlessly almost everyday to the point it even hurts similar to the feeling of sinning. I had warned him about the fact that we are not in the position to disclose our sins nor we have the right to play with the past sins of others, but it fell on deaf ears. Currently, fast forward 4/5 months, this person is now threatening to reveal my past to my parents and friends for absolutely no relevant reason, and also threatening to ruin my future marriage and career. I am praying to Allah Subhanu wa ta’la, day and night for mercy and forgiveness, I am ashamed, and guilty but I have repented and still repenting everyday and I believe Allah will forgive me Insha’Allah, however the thought of him telling everyone I care about, regarding my sin is haunting me. I am praying to Allah so that the Almighty keeps my sin hidden and does not humiliate me and my family and so that this person is removed from my life for good without him causing any troubles. I am sorry for making it too long, I want to know what can I do in such position? Is my Dua appropriate? please suggest how else can I seek help from Allah. thank you
IMPORTANT NOTE- my past sin was way before I even knew him, and it did not involve anything with him. Absolutely does not affect his wellbeing in any way. In fact it really doesn’t involve anyone in anyway. It only hurts my mental health the fact that I got derailed so bad at a certain point, but Alhamdulillah I am way past that phase. This human just ruined my healing stage and is making it worse.
Answer 25:
Islam teaches us not to reveal the sins that Allah has hidden in His mercy. Preserving privacy is a sacred duty. It protects individual dignity and promotes social harmony.
The Prophet (peace be upon him) said, “Whoever conceals the faults of a Muslim, Allah will conceal their faults on the Day of Judgment.” This highlights that past sins, especially those repented for, are private matters between a person and Allah. Threatening to reveal such secrets undermines one’s Islamic dignity.
Allah’s forgiveness is a key principle of Islam. The Qur’an states, “O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins” (39:53). Genuine repentance (tawbah) wipes away past wrongs.
If you face threats of sin exposure, follow these steps:
- Spiritual Protection: Recite Ayat al-Kursi and the Mu’awwidhat (Surahs 113-114) regularly. Keep up with your devotional practices.
- Support System: Seek private advice from qualified scholars or counselors. Build a trusted support network.
- Safety Measures: Stay away from threatening individuals. Document any harassment, and involve authorities if needed.
The Quran and the Sunnah teach us that sincerely repented sins are seen as erased, especially if they happened before the threat, caused no harm to others, and were genuinely addressed through repentance. The real wrongdoing lies with those who expose forgiven matters, not the person who repented.
In summary, I advise you to keep seeking divine protection through prayer while taking practical safety steps. Islamic teachings confirm that those who wrongfully expose others will face divine accountability, while the sincerely repentant will receive Allah’s mercy and protection.
Question 26:
I was blessed with a child after 6 years but miscarried in the first trimester the grief is consuming me. Is my emaan not strong one moment I believe that it’s Allah’s will and it is good for me but the longing of child makes me cry all the time. The question is how to deal with people their insensitivity has driven me to edge can I take a step back from my husband’s family how to do it gracefully? If i go back home and celebrate eid but don’t indulge in social gatherings and say no to them will Allah be displeased with me?
Answer 26:
In Islam, grief after miscarriage is considered a natural response. The Prophet Muhammad (peace be upon him) taught that Allah understands even the smallest of pains. This sorrow stems from a natural human attachment, rather than a lack of faith.
It is normal for faith to waver during tough times; Allah’s mercy, as Al-Raheem, understands human feelings. Questioning faith is not the same as rejecting it. Even the Prophet’s companions faced such struggles.
Islamic teachings promote balancing family duties with personal care. You can limit social obligations and keep up with religious practices while adjusting other activities. Sharing your needs respectfully aligns with Islamic self-care. The Qur’an reminds us that Allah does not burden any soul beyond its capacity (2:286), supporting the easing of obligations during recovery.
Here are some practical steps you can take for recovery
- Supplication: Recite prayers like, “O Turner of hearts, keep my heart steadfast on Your path.”
- Seek empathetic connections: Spend time with supportive people.
- Engage in spiritual activities: Do this without expecting quick emotional relief.
- Communicate needs: Share your feelings and support needs with your spouse.
Finally, place your trust and hope in Allah’s endless mercy, believing that divine compassion is always there for those who endure with patience and good deeds.
Question 27:
If some teenager at the age 13-14 Molested a younger aged 6-7 years.After some time he realised that he has done extremely wrong.Now he is in stress that should he ask them for forgiveness.this would cause more problems.Even not asking forgiveness also disturbs him like On the day of judgement he may have nothing left all virtues will be taken.So what would be the point of doing more good.Also not asking forgiveness disturbs that the victim may swear and the dua of victim is accepted by Allah.Sheikh please answer accordingly.
Answer 27:
Harming a child, especially through abuse or molestation, is one of Islam’s gravest sins. It violates divine law and the sacred trust of innocence. The offender must immediately stop such behavior, leave any environment with children or vulnerable people, and take active steps to prevent future harm.
Despite the severity, the door of divine mercy stays open: “Do not despair of the mercy of Allah. Indeed, Allah forgives all sins” (Qur’an 39:53). True tawbah requires:
- Genuine remorse for the wrongdoing.
- Immediate cessation of the harmful act.
- A firm resolve never to return to it. This means a deep internal change and visible transformation beyond mere words.
Islam upholds the rights of victims, focusing on their dignity, safety, and emotional well-being. Forgiveness from the victim is only advisable if it won’t cause further harm or trauma. If contact could hurt the victim, the offender must seek Allah’s forgiveness while respecting the victim’s boundaries. Remember the Prophet’s (PEACE BE UPON HIM) warning: “The supplication of the oppressed is never rejected.” This highlights the deeper repentance needed when others are wronged.
A sincere penitent must:
- Implement personal safeguards to prevent reoffending.
- Seek psychological and spiritual counseling.
- Perform many good deeds, especially for vulnerable communities.
- Regularly renew repentance and deepen humility before God.
- Engage in charity and service as part of moral repair.
While Islam emphasizes divine mercy, it also champions justice. Forgiveness from Allah depends on sincere repentance, yet the rights of victims remain binding. Spiritual healing requires taking responsibility, ensuring safety for others, and striving to make genuine amends.
Question 28:
I found a video of a prominent scholar who says a women is obliged to serve her husband and his children through cooking,cleaning or washing clothes etc.If she don’t want to do that and keeps a maid or servant then she has to pay for it not him even if he has no financial strains and afford easily.Now qawwam or maintainer don’t work here.He talks about Marital balance.If he is able to and keep maid for this work then issue solve.Lets make use of this free maid got in the name of marriage.He is maintainer and He should take all the house expenses according to his capability don’t play a role here.It is like,not a marriage rather I bought a free maid.Talking about mutual respect, balance and love in marriage.If he is capable and no financial strains by keeping servant then it is better to do this work by servant as long as the work is done without any financial problem and by shariah ruling.In my house there is also maid who do this work and help my mother.If I refuse when I am married I am sinful.I have to pay if I keep maid even if the husband has no financial problem.What kind of talk is this.Women’s case you pay and you obliged to do,balance etc. and husband can able to afford but the maid named wife should do this.
Secondly,there are some husband who don’t even move a spoon in the house.You are only obliged to provide.You earn and relax at home.They don’t help the wife even if they can or they have free time.Now this not unislamic,marital balance,obligation to help or sharing household chores etc. don’t work now and no accountability in islam now even if he is able to.Because its her obligation to work like maid without resting a day as he bought a maid in marriage and in house after providing relax and Spend leisure time,no responsibility in household work if he can.I am not talking about husband who come home exhausted or not able to help.Accountability only is for women and he is not obliged to even help even if he is free.This is live with kindness.
Explain me these two issue clearly and I am frustrated to how he said things in the video.Sorry for any bad words and obligation this and that come only in case of women and just treat them like a servant.
Sorry for questioning this way.They can’t say anything about husband and just mock women name of feminism and their brain rotten.Some issues has solution without hassle but bring obligation and do this and that etc.
Answer 28:
I disagree with this scholar’s view on a wife’s duties in Islam. It doesn’t match the insights of respected scholars who follow the Qur’an and the Prophet’s example (peace be upon him).
In Islamic marriage, domestic responsibilities are viewed through a legal and ethical lens. Scholars disagree on whether a wife must do household labor.
Most Hanafi and Shafiʿi scholars believe a wife is not legally required to perform domestic work. They see her duties as focusing on marital relations and companionship. In contrast, Maliki and some Hanbali scholars argue that a wife’s responsibilities depend on her background and the family’s finances. For example, if she comes from a culture where wives handle household tasks, and the family can’t afford help, her role may include those duties.
The Quranic concept of qawamah (Qur’an, 4:34) establishes the husband as the main financial provider for the household. This includes offering domestic help when possible. Islamic law does not require a wife to pay for household assistance if she opts out of domestic work, especially if her husband can afford it. Qawamah includes two main ideas: financial support and ethical leadership with care and protection. A common misunderstanding is that qawamah allows husbands to skip household chores. This idea lacks support from classical and modern scholarship.
The Prophet Muhammad’s (PEACE BE UPON HIM) involvement in household tasks (Sahih al-Bukhari) sets an important example for shared responsibilities in marriage. While not a strict rule, his actions reflect the values of kindness, mercy, and cooperation that should define the spousal relationship.
Islamic Sharia views marriage as a source of peace, love, and mercy (Quran 30:21). The best way to divide household responsibilities is to allocate them fairly, considering each spouse’s strengths and the family’s financial situation. A husband’s financial duty doesn’t exempt him from helping at home, and wives are not expected to do unpaid labor.
Friday, May. 23, 2025 | 20:00 - 22:00 GMT
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