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General Fatwa Session

Dear Brothers/Sisters,


Thank you very much for joining us in this Live Fatwa session. We would like also to thank our guest, Sheikh Ahmad Kutty, for answering the questions directed to him. You will find the answers of your questions below.

Thursday, Sep. 26, 2019 | 14:00 - 16:00 GMT

Session is over.
Views expressed by hosts/guests on this program (live dialogue, Facebook sessions, etc.) are their own and their appearance on the program does not imply an endorsement of them or any entity they represent.  

Assalam o alikum! Hope u r good. Me and my mother are planning to go for umrah from past 10 years but my father always said that he don't want to go for umrah, we don't know the two brothers live in another country so there is no mahram who go with us for umrah,my question is ,is it possible that me and my mother go for umrah without mehram(with travel team)? May Allah reward you for this. Ameen

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


You are allowed to travel with your mom in a group of men and women under a reputable leader.


The Prophet’s wives traveled for Umrah in the company of other companions consisting of men and women.

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For details, you may refer to the answer posted earlier on this site under the title:

Can My Mother Travel to Hajj Without Mahram?



Almighty Allah knows best.

Assalamu Alykum,Recently, our masjid purchased a closed synagouge to convert it into a Masjid and an Islamic center. However they purchased it with a Riba based loan. I feel very bad about it, because there is a bank offering Murabaha financing, but they didn't take it. I don't have another masjid close by. Can I pray in this masjid?

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


They should have made a deal with the bank to agree on a price to pay them in installments. That is how they bought some masjids in Toronto.


Anyhow, now that they have bought it on the terms, they agreed they ought to pay it off as soon as possible.

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There is no point to worry or complain about it now.


So, I would urge you to be part of the Mosque and help them to clear the mortgage as soon as possible.


Almighty Allah knows best.

Can we pray Istikharah on a matter when we already know something is the best course of action? For example can we pray Istikharah to do a Supererogatory act or to do supererogatory prayers regularly?Jazak Allahu khayran

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


The purpose of istikharah is to ask Allah to facilitate the best of the choices in a given situation we are facing.


For details, let me cite here one of the answers I have given elsewhere:

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Istikharah, in Arabic, means, “seeking the best course of action.” In Islam, it is used for approaching Allah through Prayer for guidance in a case when one cannot make up his mind. It should, however, be pointed out, that istikharah applies strictly to cases that are halal or permissible, since there cannot be a question of choice concerning matters that are considered haram (not permissible).


When faced with important decisions in life, a believer is persuaded to use all of his God- given resources, as well as consult people who are known for their knowledge, piety and sound opinion. After having done so, he can turn to Allah for guidance.


Humans are limited in knowledge, and Allah alone possesses perfect knowledge. Allah has told us that He alone possesses the keys to all that is good. He has also promised to help us, if we turn to Him earnestly and sincerely.


We see around us people doing all sorts of things for confirmation when faced with important decisions in their life. The Pre-Islamic Arabs resorted to the practice of divining of arrows or stirring of birds. In modern times, even some of the most prominent people consult astrologers, or psychics, or gurus or so called spiritual masters. Islam teaches that since Allah alone knows the unseen realities, and He alone is aware of what is good for us in an absolute sense, we must seek His help.


The Prophet, peace be on him, taught us how to do so. He told us that if we are faced with decisions in life and are unable to make up our mind, we must approach Allah through prayer. This prayer is called Prayer of Istikharah. It is a sunnah or a highly recommended act. The specific method of doing it, is as follows:


First, one must offer a prayer of two rak’ahs with the intention of seeking guidance from Allah. Then he should offer the following supplication:


Allaahumma innee astakheeruka bi ilmika wa astaqiruka bi qudratika wa as’aluka min fadlika al-azeem, fa innaka taqdiru wa laa aqdiru, wa ta’lamu walaa a’lamu, wa anta allaamu al-ghuyoob. Allaahumma in kunta ta’lamu anna haadha al-amra khayrun lee fee deenee wa ma’aashee, wa aaqibati amree fa uqdurhu lee wa yassirhu lee thumma baarik lee feehi, wa in kunta ta’lamu anna haadha al-amra sharrun lee fee deenee wa maa’shee wa aaqibati amree fa isrifhu annee wa isrifnee anhu wa uqdur liya al-khayra haythu kaana thumaa radhdhinee bihi


(O Allah, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the one who knows the hidden mysteries. O Allah, if You know this thing (I am embarking on) is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.)


After having done so, he should follow the decision that he is strongly inclined to. If he feels no such inclination, then he should choose one of the options; he can rest assured that Allah will guide his steps. It has been reported that the Prophet, peace be upon him, said, “One who asks Allah for guidance in choosing the best course of action will never be a loser.”


It is not at all necessary for a person to have visions or dreams following istikharah. However, if a person does experience a vision or dream, and he feels strongly about it, he should follow it.”


Almighty Allah knows best.

Assalamu alaikum,I want to ask about supplications being able to change decree.1. Am I right if I say Allah already knows what we will supplicate and thus He already knows what change He will make to the decree? 2. If yes can we assure when we supplicate that the consequent change is in our favour?Jazak Allahu khayran

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


Allah is All-Knowing, and His knowledge encompasses all things, including the past, present, and future.


He has also ordered us to pray to him and has promised to answer us according to His knowledge of what is best for us.
So, prayer is answered according to Allah’s wisdom; for sure not everything we pray is granted to us, as we wish. If Allah were to answer all the prayers as humans want it, then there will be chaos in the universe; for each person would be praying in his own way as he deems good for himself or herself in a given circumstance.

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How often we realize that we ought one thing was good for us at a given moment, then later realized that after all, it was not good for us. I remember the case of a person who wanted to get on a flight desperately, but he could not get it.


Next day, he woke up to hear the news that the flight crashed and all of the passengers were killed!


Almighty Allah knows best.

Is removing white solid substance named smegma around & inside clitoris is a must for women whether she is healthy or sick? Does it affect validity of wudoo & obligatory bath? Smegma accumulates around clitoris which is situated above vagina & trying to remove this causes irritation & discomfort. I fear although it is still possible in healthy state with difficulty , It is very much tough or may be impossible for sick person or person who is in outside home.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


Once you have done what you can according to the circumstances, you are in, and the challenges you have, you are excused.
One of the principles of the Qur’an is that Allah does not burden us with duties we cannot fulfill. He has not imposed hardships on us.


Therefore, if you have challenges or conditions that are making it hard for you to keep washing everytime, then all you need to do is to wash yourself prior to ablutions, as close to the Salah as possible, and then forget about any discharge that occurs afterwards during the Prayer.

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Almighty Allah knows best.

Assalaamu alaikum, I have been married for 3 yrs and I found out my husband has been involved with his so called best friend. They have known each other and been best friends for 13+ yrs. SHE lives in India, a hindu, married and mother to a 8yr old. It may sound strange and bizarre but theirs is a long distance extra-marital, emotional, cyber/online affair. From their chat history I see SHE has been enticing my husband. My husband is no good as well, he is talking to her almost everyday and asking HER to send HER naked vidoes. He was probably fulfilling himself like watching porn using those videos . On our last visit they even met secretly and were involved physically as well(could make out from their chat about kissing and seeing HER in a restaurant rest room). I found about my husbands affair when we came back to Canada after a stay of 3 weeks in India. My heart sank and could not have ever imagined the man I married could reach such heights of shamelessness. I confronted him, he denied in the beginning. He said it was a mistake and swore they did not have sex[i still do not believe that though] .Soon after the confrontation I could not stay with him and I left to my parents place immediately and came back to India. He asked me if we were separating, I said I will go to India and decide after a discussion with the Adults.I have been in my parents home since then, its been more than 3 months. He messaged couple of times after I left and wished me on Ramadan Eid.I still feel anger and rage on my husband. I feel broken. I feel like may be there was never pure, unadulterated love between me and my husband. It aches a lot being cheated by your partner. At times I am crying endlessly thinking of the infidelity he has done.Before leaving I explicitly told him about a discussion about to happen in presence of his and my parents and that he needs to come down. Its been more than 3 months and he has still not come. I messaged him during Eid-ul-adha and asked when would he be traveling. For which he did not reply anything just wished me Eid Mubarak in return fro my wishes. If up until I was in pain for the betrayal now I have to deal with 2 things onc betrayal and other his actions showing lack of repentance and remorse, zero accountability to face what his did. Maybe a third one coming would be a divorce because, how this is definitely not going into a constructive way I feel.Question: Should I take more effort in order to speak to him and persuade to come here to speak in presence of families. Ever since the truth was out I have spoken minimally to him and since the time I am in India, I have hardly spoken. Hence, will me asking him repeatedly to come down make me weak and that I am ready to be compromised/ to be run over again like a door mat in-spite of all he has done ? How will he know and understand the gravity of the situation if what he gets is like a slap on wrist. I dont intent him to have severe punishment but just repentance from Allah and true remorse and regret. What if his frustration is only because he was caught doing a haraam thing and not true regret for doing the wrong thing.His parents are behaving very rude and arrogant because I am not doing anything as per their wishes. They wanted me to stay in Canada itself and that they would come over to help us deal the situation.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


If what you stated above is correct and you have ascertained the facts, then your husband is cheating on you, and he is guilty of adultery.


If he feels no remorse for his actions, and you have lost all trust in him, then you should reconsider your marriage relationship with him.

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You have the Islamic right to seek a divorce from him.


For details on valid reasons for divorce in Islam, you may refer to the answer linked below:


Valid Reasons for Divorce in Islam


Almighty Allah knows best.

I am asking this question for someone close to me and wants to be anonymous. His question is as follows.I have read articles about the illegality of fantasizing about another person while having intercourse with one's spouse.I wanted to know what if someone thinks of the possible halal ways in which one can enjoy with his potential spouse AFTER NIKAH.I am currently engaged and do follow the Islamic guidelines regarding engagement like lowering my gaze, avoiding any frank communication with fiancee. Example, i recently studied a book called Islamic guide to sexual relationships by Mufti Muhammad Bin Adam Al kawthary. I found the various ways of foreplay mentioned in it like passionate kissing gratifying.I am thinking if ITS A ZINA OF THE MIND or IF I am reading this Islamic knowledge in place of an erotic novel. I have read this book twice and find imagining my HALAAL sexual relationship in near future INSHAA ALLAH sexually arousing.IS IT OKAY FOR ME TO DO SO?I am imagining a halaal thing . OR being a bachelor, the only thing i can do is to fast. any sexual thought is ZINA OF THE MIND.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


Fantasizing about another person while having spousal relations with your marriage partners is mental Zina or adultery. As the Prophet, peace be upon him, said, “Eyes fornicate, the mind or heart fornicate, fornication of eyes is staring, and fornication of mind is lustful thoughts. The private parts finally consummate the act!” (Imam Ahmad)


As a bachelor, you should keep your mind away as much as possible from lustful thoughts, for they are doors to Zina. According to the principles of jurisprudence, ‘that which leads to haram is also considered as haram.”

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Therefore, I would urge you to supplicate as follow:


Allaahumma tahhir qalbee wa ahsin farjee


(O Allah, help me keep my mind pure and help me keep my private parts chaste.”


Almighty Allah knows best.

Assalam o allikum, I have a question about naming a child, and I want to thank you in advance for taking the time to address my question. If someone wants to name their child after a prophet, E.g. Ibrahim (AS), do they have to use the same spelling or can they use a different spelling like Ebrahim? Will it mean the same if they use a different spelling and will it hold the same reference, value and significance as the original spelling? Which would you recommend to be the best approach? Using any spelling or the original spelling? Jazak Allahu Khairan.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


You should try to follow the standard spelling of the names as used in the works written by Muslim scholars. Since the words are in Arabic people vary in the way they are transliterated; so never mind the minor variations. I would encourage you to use the spelling of Ibrahim instead of Ebrahim.


Almighty Allah knows best.

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Salaam alaikum. I need you to answer this question as if it doesn’t contain a single error or unclarity in its description. He doesn’t have the intention to sin or offend Allah. His only intention is the imagining of that voice. I am saying this because i have heard many people insulting Allah with nasty words which are shown with punctuations or beeps in the media. And i have a phobia that simply remembering or recalling or bringing to mind their insulting voices, puts you beyond the pale of islam or is kufr size sin. If someone makes the intention to imagine the voice of someone who has insulted Allah in a very nasty manner. With nasty I mean very dirty words of a thug or hooligan or barker. Words that are shown with punctuations ..... in the media because they cannot be shown to the public. And after making the intention he imagines that voice as if he is hearing it right now word by word. What is the level of sin? His only intention is the imagining of that voice. Don’t confuse with waswas. Because waswas are for example: I am staying idle and suddenly a bad thought that offends allah comes to my mind. In this case he has the intention of imagining that voice word by word as if he is hearing that voice at that moment. But his only intention is the imagining of that voice. He doesn’t have the intention to sin or offend Allah Will he be taken into account if he can avoid this and he doesn't avoid it? Does being taken into account mean kufr size sin? Please don't say that I should send this question to ask the counselor because the counselor doesn't know fiqh answers and I have lost so many questions because of that.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


As Muslims, we are ordered to guard our mind of impure thought and whisperings as best as possible. We should read the last three surahs of the Qur’an at least once before retiring to bed while always seeking refuge with Allah from the whispering of Shaytan whenever we are faced with evil thoughts and suggestions:

Allah tells us to say


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Rabbi a’oodhu bika min hamazaathi al-shshayaatheeni wa ‘aoodhu bika rabbi an yahdhuroon


(My Lord, I seek refuge and protection with You from the evil suggestions of the devils, and I seek protection with You from their presence around me).


Imam Ghazali teaches us that we are not accountable for mental chattering; however, we are responsible for thoughts that we nurture or upon which you dwell.


So, ask yourself are these thoughts mere mental chatter which you do not dwell on; or are they more than that or ideas you focus. If the latter is the case, then you are accountable; you ought to repent and ask forgiveness of Allah.


You may refer to the previous answer posted above on some of the Du’as you should read.


Almighty Allah knows best.

Salam, with consent from my parents and siblings, and Husbands entire family (but not father) I had my Nikkah in November last year. As soon as announced to my father in law he was over the moon and incredibly happy. Some realtives also knew about the nikkah beforehand as they arranged our marriage. The Nikkah was beautifully done at the mosque in front of witnesses and my mother and sister. After the Nikkah my parents announced it to other relatives and friends. I and my family received a lot of backlash. My question is islamically did we do any wrong in keeping the nikkah discreet from noise and simplifying it as best as we could? I have received love from my in-laws and family members who were generally happy. Some relatives and family members may forever hold a grudge of some sort and for my own contentment I wanted to ask if I did anything wrong or were there any mistakes in hiding it from certain family members?

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


Let me first cite for her one of my earlier answers on the essential requirements of a marriage contract in Islam:


“The minimum conditions for the validity of nikah are the following:

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The consent of the guardian of the woman; presence of witnesses; offering and acceptance and mahr (dower).


Once the above conditions have been fulfilled, the marriage will be deemed as valid; but if these conditions are not fulfilled, then it will be considered as being null and void.


As far as the consent of guardian is concerned, it can only be dispensed with if the guardian is simply refusing to give consent for considerations other than Islamic, in which case the judge can authorize the marriage after having followed the due process. If, on the other hand, such is not the case and no attempt was made to ascertain the consent of the guardian, then such a marriage would be considered invalid and, therefore, unacceptable in Islam. The Prophet (peace and blessings be upon him) said, “There is no (valid) marriage without a guardian and two reliable witnesses.”


By stipulating the above-mentioned conditions for the validity of marriage, Islam insists that a marriage should remain distinct from other loose and immoral lifestyles such as fornication and illicit affairs. Hence, the Prophet insisted on making marriages public.”


The primary intent of these requirements is to ensure that marriage is not a secret affair; rather, it should be a social contract recognized in the community.


Therefore, from what you have stated, the way your nikah was conducted fulfills those requirements. Thus, no one should object to its validity. You can rest assured you have not breached any of the pre-requisites.


You may do well to remember the wisdom of Imam Ash-Shafi`i: “Pleasing everyone is not a goal one can attain.” So, one should focus on pleasing Allah while staying away from hurting His servants and being kind to them as best as one can.


I pray to Allah to inspire us to shun the frivolous and focus on important things.


Almighty Allah knows best.

Salaam alaikum,Do unintentional mistakes in pronunciation invalidate a prayer? For example in surah Al-Fatiha: not pronouncing the letter ل in the words غير المغضوب Or when in ruku saying subhana rabbil azeem instead of subhana rabbiyal azeem. Or having difficulties with differentiating between ض،ظ and ذ, especially the first two. If the prayers are invalidated by these mistakes, should previous prayers be repeated?Also, what would your advice be to someone who suffers from waswasa regarding the validity of their prayer? The possibility of mispronouncing words results in the fear that one will almost never proncounce every word correctly during prayer. Should one just focus on improving their pronunciation and ignore concerns such as decribed above?Jazak Allahu khayran. Assalaam alaikum.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


We are encouraged to learn to pronounce the words of Fathiah and essential surahs and Du’as of prayer as best as we can. The best method of learning is through a qualified teacher: As Imam Al-Bukhari said in Sahih al-Bukhari, “knowledge is attained by studying from a scholar.”


So, I would urge you to get the help of a qualified teacher; it should not take long for you to learn the basics.

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In case you are unable to do so, please listen and practice by following the Mu’allim lessons imparted by famous Qari like Minshawi; you can download them here:


That is how the Quran was taught in the Maktab in the Muslim world.


As for the past mistakes, you should ask forgiveness of Allah.  The Prophet, peace be upon him, said, “Allah forgives my Ummah of their mistakes due to ignorance or forgetfulness.”


I would urge you to read the last two verses of Surat Al-Baqarah every day before going to bed. If you wish you may also read it in the morning as well after Fajr.


You may also refer to the answers posted above on similar questions.


I pray to Allah to forgive us our mistakes and have mercy on us.


Almighty Allah knows best.

With regards to repentance from shirk/kufr: someone had always believed that the sin of shirk/kufr were only commited if there was actual belief behind an act/statement, and one has later been informed otherwise. Is it sufficient to reptent from the sin overall? Or is the repentance only valid if one is aware of every act/statement and has repented for each one seperately? Because of ignorance or not remembering an act or statement, it would be difficult to do so...

We ought to turn to Allah always in repentance begging for His mercy and forgiveness. That is the Prophetic virtue we must all develop. We learn from the Quran that the prophets were in the habit of turning to Allah always in repentance. The reason being that no matter how good we humans are, we can never claim perfection.


That is why the Prophet, peace be upon him, told us: “O people, seek repentance and beg for the mercy of Allah, for I do turn to Allah in repentance and seeking forgiveness hundred times a day.” (Al-Bukhari)


If the Prophet was doing so, all of us must do that as often as we can, more than a hundred times a day.

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You may read the the following duaa:

Rabbi ighfir warham wa tub alayya innaka antha al-ttawwaabu al-rraheem


(My Lord, forgive me and have mercy on me and accept my repentance for You are indeed the accepter of repentance and the Merciful.)


Furthermore, you should also develop the habit of reading the last two verses of surah Al-Baqarah. It teaches two critical principles:


Firstly, Allah is Merciful towards His servants, and He never orders us duties that are beyond our ability as humans. He is our Creator; He knows our weaknesses as well as our strengths.


Secondly, He wants us, therefore, to turn to Him for His mercy always. Once we do so, we can expect His mercy.


Almighty Allah knows best.

Talking about committed sins is prohibited. Is there however a difference in ruling when it concerns talking about it (with a parent/siblings) when in emotional distress/suffering from waswasa, compared to bragging about it.

The Prophet, peace be upon him, said: “if anyone has been tested by committing the filthy thins, let him not lift the cover Allah has placed over them.”


So, one should not talk about it to anyone. He only needs to speak to Allah and beg for His mercy and forgiveness and forget about it. If at any time he is reminded of it, he should immediately make istighfaar and turn to Allah in repentance and forgiveness.


Another point to remember: haya or shyness and modesty is an important virtue in Islam. Therefore, one should not do things that would diminish this virtue; for speaking about the sins one has committed would amount to just that.

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I would urge you to offer the following supplication:

Rabbi ighfir lee dhanbee kullahu: diqqahu wa jillahu wa sirrahu wa ‘alaaniyyathahu, awwalahy wa aakhirahu wa maa alimthu minhu wa maa lam a’lam


(My Lord, forgive all of my sins for me: the major and the minor; the secret and the public; the first and the last; the ones that I am aware of, and the ones that I am not aware of.)


Almighty Allah knows best.

Salaam Alaikoum, What are the prohibited times for make-up prayers? Specifically the following details are cause for confusion: - is it allowed after Fajr, untill sunrise or it it prohibited from Fajr untill the sun has risen? - is it correct that when one speaks about "the sun being at its zenith", one should understand this as about 20 minutes befor Duhr? And not noon (12 o'clock)? - is it allowed after Asr prayer untill about half a hour before sunset?

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


Prayers have appointed times and one must offer them at these times. Allah says: “Prayer has been ordained on the believers at their appointed times.” (Qur’an 4:103)


If for one reason or another, one failed to do so, they should do it without further delay:

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The Prophet (peace be upon him) said, “Whoever could not pray because of oversleeping or forgetfulness, he should do so as soon they remember it.” (Al-Bukhari and Muslim).


There are other traditions to confirm this: Once the Prophet was seen praying after Asr, when his wife, Umm Salamah, inquired about it, he said, “I was distracted from praying the Sunnah of Zhuhr because of the people of Banu al-Qays, and so, I was making up for it.” (Al-Bukhari and Muslim)


Another report from Ibn Majah on the authority of Qays ibn Amr states, “Once the Prophet, peace be upon him, saw a man praying after Fajr; he asked him, “Are you praying Fajr twice?, he replied, “I did not pray the two rak’ahs before Fajr, and so I wanted to make it up.” On hearing this, the Prophet remained silent.”  (Ibn Majah)


If it had been forbidden, the Prophet, peace be upon him, would have said so.


Based on these traditions, the majority of scholars are of the view that the prayers one failed to do should be done without delay, even if it was one of the times when prayers are otherwise forbidden or considered undesirable.


Almighty Allah knows best.

Salam, I had my nikkah 3 years ago, after one year of my nikkah, my husband has anger issues, he said “i give you talaaq” once, we used to meet up and he did kiss and hug me and we were intimate but we did not do Dukhul ( sexual intercourse) I read a previous post in this website that we have to redo our nikkah, is that correct or should I just do rujoo as we are getting our rukhsati in December

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


If he did pronounce the divorce in a sober state of mind, then it is counted as divorce. If, however, he did not have the intention to do so, and pronounced the words in a fit of anger, with no prior intention, then it is not deemed as divorce.


In the latter case, the marriage is intact. In the former case, you need to redo the nikah if the waiting period is over. The waiting period is three menstrual cycles or three months.

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Having said this, I would advise both of you to take an anger management course right away if you are serious in continuing your marriage relationship. Otherwise, you may end up in the same mess again.


As an imam serving in North America for over four decades, I would urge you to do so immediately. Also, you need to study a good book on marriage. I would recommend for you to study, Blissful Marriage: A Practical Islamic Guide by Ekram Beshir and Mohamed Beshir.


Almighty Allah knows best.

Assalam o alaykum! I have read 2-3 sahih ahadeeth in AlBukhari which mention not doing ghusl after intercourse in case of no ejaculations; the ahadeeth are listed below: Narrated Zaid bin Khalid Al-Juhani: I asked `Uthman bin `Affan about a man who engaged in the sexual intercourse with his wife but did not discharge. `Uthman replied, "He should perform ablution like that for the prayer after washing his private parts." `Uthman added, "I heard that from Allah's Messenger." I asked `Ali bin Abi Talib, Az- Zubair bin Al-`Awwam, Talha bin 'Ubaidullah and Ubai bin Ka`b and they gave the same reply. (Abu Aiyub said that he had heard that from Allah's Messenger (This order was canceled later on so one has to take a bath. See, Hadith No. 180). All Bukhari, Hadith No. 292 & 291 While there is another hadith in All Bukhari which mentions to do ghusl after intercourse even if there is no ejaculation. The hadith is as: Narrated Abu Huraira: The Prophet said, "When a man sits in between the four parts of a woman and did the sexual intercourse with her, bath becomes compulsory." Al-Bukhari, Hadith No. 290 Does it mean that I can follow either of the 2 opinions as both ahadeeth are sahih? Secondly, some scholars say that the order given in first hadith (292 & 291) was cancelled later on, if so, could you please provide some evidences? Thank you and JazaakAllah khair!

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


One of the mercies of the Shari`ah is that it takes into account human weaknesses. As Aishah, Allah be pleased with her, informs us that the laws were revealed gradually. In earlier times, rules were more or less relaxed; however, they became stricter later.


When seen in this way, we can very well understand why some of the companions initially thought that bathing was only obligatory in case of intercourse followed by ejaculation. They had no idea it had been abrogated.  As we read the Prophet, peace be upon him, ordered them to perform ghusl, following vaginal penetration, whether it resulted in ejaculation or not.

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That is why we learn from other reports that the companions who held the former view accepted the correction when it was pointed out to them.


Therefore, we ought to follow the latter view: Ghusl is obligatory in case of vaginal penetration, whether it was accompanied by seminal emission or not. Therefore, we must abide by the latter rule.


Almighty Allah knows best.

Salam,what is the ruling on a lady who had a bad past but repented then she later had suitors seeking for her hand in marriage but she noticed one of them wanting to ask her if she is a vigin or about her past,then she said she was not going to marry the person before he could ask her after that she started talking to the person and the man asked her why she said she wasn't going to marry him so she lied so that the man will not suspect her,so after that she made a promise yo ALLAH that if she got a job offer she will tell him that the reason she said she wasn't going to marry him was because she was afraid that he was going to ask her if she is a virgin and that she lied to him and if she didnt fulfill the promise let it be as if she has cursed herself till the end of her life or has cursed her first child to be or she has become a kaafir,she then was offered a job,and doesn't want to fulfill the promise cause if she tells him that he will suspect her so the question here is how will she break the promise?,can she do kaffara?,does that means if she did not fulfill the promise she will be cursed or become a kaafir,even if she has repented,because if it was a good deed like sadaqah or fasting she would have fulfilled it but this one is so difficult for her, What is her ruling,how can she not fulfill the promise

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


I am sorry I cannot figure out the precise intent of your question.


If you cursed yourself or invoked the curse of Allah on your child, etc. that is a grave sin; you ought to repent and ask forgiveness of Allah.

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However, if you made a promise or pledge to do something that is not sinful, then you ought to fulfill it. Allah tells us that we ought to fulfill our commitments.


If, however, a person promises to do something that is displeasing to Allah, he or she should not do it. So, if you vowed to curse yourself or your child or anyone else, for that matter, then you are not allowed to carry it out.


Instead, you ought to seek forgiveness of Allah for uttering such words or intentions.  Also, you should resolve never to repeat such mistakes in the future.


The Prophet, peace be upon him, said, “Whoever vows to do something good, let him fulfill the same; if however, he has vowed something sinful to do, he must never do it.” (Al-Bukhari)


If you can offer some charity by way of expiation, it would be highly desirable.


The Prophet, peace be upon him, said, “Charities wipe out sins.” Allah tells His messenger, “Take out from their wealth charities whereby you help them grow spiritually and purify them.” (Qur’an 9: 103)


Almighty Allah knows best.

Salam sheihk, .As you know Allah instructed as not to repel away the beggar,but what if the beggar wouldn't use the help I give him/her for the right purpose? For instance,giving out financial assistance but the fellow ended up using it for drugs.Do I continue giving out knowing that it will end up in drug use? Than you.

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.


You are right in saying that we ought not to repel the beggar. Allah has ordained the laws for the ultimate wellbeing of humankind. So, the Islamic teaching not to turn the beggar away is intended to teach us to share the blessings with the less fortunate.

Allah says, “in their wealth is a share for those who seek assistance and the destitute.”


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In other words, while we ought to help those who are desperate and forced to beg, we should not give money to those who use it to buy alcohol or drugs or any other haram purposes. By doing so, we are condoning haram, which is equally sinful.


Having said this, I must caution against suspicion; we do not assume things. Instead, we should verify it.


In case of doubt, it is best to provide the person food or coupons which they can use only for legitimate purposes.


Almighty Allah knows best.

My question is that is drawing anything prohibited in islam? I have read the hadith Al-bukhari 5950 that the most severely punished of the people on the day of judgement will be the image makers. If that’s' the case then i did not see drawing listed in grave sins or majors sins in Islam. If artists will receive the severest punishment then is it even greater than murder? And i didnt see anything related to this in Quran. If Quran doesnt mention anything related to this then is the hadith really authentic?. If its this much big sin then why Allah has not said anything about it? Please guide me.

While answering this question, let me cite here cite one of my previous answers:


“There is nothing wrong in drawing as long as the drawn images do not depict nudity or other indecent representations. Also, the picture or image should not be revered or glorified. The detested pictures and images are only those, which are worshiped and revered or that which show immoralities.


There is no evidence in the Shari`ah texts to prohibit drawing as long as the above conditions are met. The prohibition of “tasweer” in some Hadiths does not apply to drawing.

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As for photography and drawing in general, here is my detailed answer in reply to similar questions:


“It is not haram to draw such pictures for the purpose of education through illustration. The intent of the law prohibiting images was that in pagan times, it was a direct means and way to shirk (associating other beings with Allah).


In other words, these things were only forbidden because they served as direct means and avenues to shirk. Therefore, if there is not even the remotest possibility of shirk, there is no reason to consider it as haram, especially if there are tangible benefits in drawing them.


It is important to keep in mind that today drawing has become a very powerful medium of communication. For this reason, Muslims cannot simply afford to neglect this vital medium of communication; if they do, they only do so at their own peril. Therefore, as long as you are drawing pictures for the purpose of education or as a medium of communication there is no need to consider it sinful or haram (forbidden).


As for photography, it as a medium of communication or for the simple, innocent retention of memories without the taint of reverence/shirk does not fall under the category of forbidden tasweer.


One finds a number of traditions from the Prophet, peace and blessings be upon him, condemning people who make tasweer, which denotes painting or carving images or statues. It was closely associated with paganism or shirk. People were in the habit of carving images and statues for the sake of worship. Islam, therefore, declared tasweer forbidden because of its close association with shirk (association of partners with Allah).


One of the stated principles of usul-u-Fiqh (Principles of Islamic Jurisprudence) is that if anything directly leads to haram, it is likewise haram. In other words, tasweer was forbidden precisely for the reason that it was a means leading to shirk.


The function of photography today does not fall under the above category. Even some of the scholars who had been once vehemently opposed to photography under the pretext that it was a form of forbidden tasweer have later changed their position on it – as they allow even for their own pictures to be taken and published in newspapers, for videotaping lectures and for presentations; whereas in the past, they would only allow it in exceptional cases such as passports, drivers’ licenses, etc. The change in their view of photography is based on their assessment of the role of photography.


Having said this, one must add a word of caution: To take pictures of leaders and heroes and hang them on the walls may not belong to the same category of permission. This may give rise to a feeling of reverence and hero worship, which was precisely the main thrust of the prohibition of tasweer.


Therefore, one cannot make an unqualified statement to the effect that all photography is halal. It all depends on the use and function of it. If it is for educational purpose and has not been tainted with the motive of reverence and hero worship, there is nothing in the sources to prohibit it.


Almighty Allah knows best.