Dear Brothers/Sisters,

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

Question 1:

I have a question regarding attending graduation ceremonies here in the West. Often, it is a mixed graduation without segregation of men and women. Even though, as far as I know, no specific activities require people to free mix, is it still permissible to attend the graduation ceremony?

Answer 1:

I see no reason to object to attending graduation ceremonies. They are akin to visiting a shopping mall or stepping outside, where we might encounter individuals who are not dressed appropriately. In such instances, we should avert our gaze, seek refuge in Allah from temptations, and concentrate on dhikr.

Furthermore, we are instructed to seek protection from the temptations of Satan when we leave our homes by saying:

“Bismillaahi tawakkalthu ala Allah laa hawla walaa quwwatha illa billaah.”

(In the name of Allah, I place my trust in Allah; there is no power to do good or strength to resist evil except by the will of Allah.)

The Prophet Muhammad (peace be upon him) reassures us that those who recite this supplication will be told by an angel: “You have been protected and empowered.” (Reported by Ibn Hibban)

Question 2:

i make animations that are called pov (point of view) style animations which basically replicate an actual person holding a camera and recording scenes. I do not include humans or any animate beings in the video all you can see is the scenes at play and hear the imaginary persons voice and sometimes see their hands as if they are recording from a camera. i also add robots which have animations, is all this halal.

– is making pov style animations halal?
– is animating robots that dont look like humans halal?
– is adding voice overs as if the person in the animation behind the camera is speaking halal?
– is showing the hands of the person holding camera in animation halal?

– is making pov style animations halal?
– is animating robots that dont look like humans halal?
– is adding voice overs as if the person in the animation behind the camera is speaking halal?
– is showing the hands of the person holding the camera in animation halal?

Answer 2:

Animation is a powerful medium for education, communicating abstract ideas, and entertainment. It can engage and captivate audiences by creatively integrating visuals, movement, and sound.

By simplifying complex concepts, animation makes them easier to understand and helps retain attention. This makes it particularly effective in science, technology, and education.

Given its significant potential and benefits, I see no reason why Muslims cannot also harness animation for these worthwhile purposes, including Da`wah. We should embrace this medium while ensuring it is used ethically, with language and content that are clean and devoid of harmful messages.

When utilized in compliance with the ethical guidelines and Shariah principles, animation for education and communication is like fiction or non-fiction. What is permissible is halal, and what is prohibited is haram.

For details on creating images, carvings, etc., you may refer to postings on this site.

Question 3:

Is this halal business?

I found that on the Internet, I want to know if Muslims can join that business.

Answer 3:

I apologize, but I cannot answer questions about Islamic finance. For assistance on this topic, I recommend contacting Dr. Monzer Kahf. You can reach him at https://monzer.kahf.com.

Question 4:

If I want to repent about wearing a taweez, do I have to inform the 2 people I told about it to when I thought it was permissible and told them it’s not haram back then (they are non-believers) even though we don’t talk anymore due to a bad relationship?

I also want to know if I have to delete pictures in my phone from the time I was wearing it even if it’s barely showing around my neck or not showing at all.

Answer 4:

The use of Taweez, while often frowned upon, can be deemed haram depending on the content it contains. If the taweez includes power words or supplications from the Quran and Hadith, and it is used with the belief that only Allah can heal or cure—without attributing any magical powers to the charms or objects—then it is generally acceptable, as ruled by many scholars across various schools of thought.

Conversely, if the taweez comprises occult phrases or words not derived from revealed sources, it is considered unlawful and should be avoided.

So, reflect on the nature of the taweez you may be using: which of these two categories does it fall into?

If it belongs to the first category, there is no reason to feel guilty. However, if it fits into the second, it is essential to repent, reaffirm your faith in Allah, and commit to avoiding shirk in all its forms.

The Prophet (peace be upon him) once told Abu Bakr (Allah be pleased with him) that shirk can be subtler than ants crawling on a dark surface.

To protect yourself, consider this supplication:

Allaahumma inee a’oodhu bika an ushrika bika wa ana a’lamu, wa astaghfiruka limaa laa a’lamu

(O Allah, I seek Your protection against knowingly ascribing partners to You, and I also seek refuge in You from unknowingly doing so).

Additionally, recite:

Rabbi ighfir lee dhanbee kullahu dikkahu wa jillahu, awwalahu wa aakhirahu wa sirrahu wa alaaniyyathahu, wa khataahu wa amdahu wa maa alimnthu minhu wa maa lam a’lam

(My Lord, forgive me all my sins—major and minor, past and future, open and secret, those I committed willfully and those I did unwittingly, and those sins of which I am aware and those of which I am not).

If the taweez you recommended contains occult phrases, it is your responsibility to advise others against its use.

Question 5:

I hope this finds you well. I’m really suffering a lot these days. I love my classmate a lot, and he made proposals to my home many times, but my father rejected him based on his race and social status. He says he’s out of kafaah, and as a wali, he has this right to reject him on a kafaah basis, and I should let go of my choice, and this has caused me a lot of depression. I went to a local Hanafi scholar and he said that a wali in Islam can reject him on kafaah basis if there are good proposals in kafaah and yes I get many good proposals from my community but I only want to marry the person I want to despite of his social status and race and ultimately I’m the one who’ll be living with him so if I don’t have any issue with the social status etc then how can a wali reject him on these wordly basis. I know Islam asks us choose in kafaah but is it compulsory? I don’t believe Allah would give wali this right to reject a guy if there are good proposals with the same social status as us and wordly compatibilities. Am I a kafir for not believing this and considering only the Deen and character of the person as the right of wali to reject that guy? Also I’ve heard this from all hanafi scholars that a wali has this right to reject her choice on these things and her feelings won’t matter

Answer 5:

If you are an adult and wish to marry a man of sound faith and character, your parents should not have the right to refuse permission.

In Islam, the role of the Wali (guardian) is to protect a woman’s interest in finding a suitable marriage partner. However, the ultimate decision about whom to marry rests with the woman. Marriage is both a solemn religious and social contract in Islam, and it is only valid when both partners enter into it freely.

While a wali can offer guidance based on personal experience, he cannot coerce or pressure her into making a choice. Any marriage entered without her enthusiastic consent is considered invalid in Islam.

The Prophet Muhammad established clear precedents in this regard, declaring marriages without a woman’s consent to be invalid and granting the women involved the right to choose.

According to most scholars, a guardian’s consent is a condition for the validity of marriage in Islam, based on a tradition attributed to the Prophet: “There is no valid marriage without (the permission of) a guardian” (Reported by Tirmidhi, on the authority of Aishah).

This requirement is in place to protect a woman’s interests and aid her in making a wise choice, as parents often possess valuable wisdom from their experiences, which can be beneficial when selecting a life partner.

When it comes to choosing a marriage partner, Islamic teachings are clear: “If a person of sound faith and character presents himself to ask for the hand of your daughter (and she agrees), facilitate the marriage; otherwise, you are paving the way for sedition and corruption in the land” (Reported by At-Tirmidhi).

Therefore, if your choice of marriage partner aligns with these principles, it is your father’s duty to consent, provided the man can support you. Ethnicity, race, or family status should not be barriers to marriage.

I advise you to consider whether your father has another candidate in mind for you. If he does, it may be wise to respect his choice. If he does not, reflect on whether you have chosen the right partner in terms of faith and character and whether he can provide for you.

If the answers are affirmative, have an open and honest discussion with your parents. If you find it difficult to approach them alone, seek the assistance of knowledgeable and wise members of your community to help change their perspective.

Should they persist in their refusal, you may need to consult the Islamic judge if you are in a Muslim country.

If you are in North America, reach out to the Imam in your area, who has the authority to solemnize marriages, and pursue a legal and Islamic marriage.

In this case, consider having a close adult male relative represent you in the marriage, especially if your father refuses. A marriage performed in this manner would be deemed valid in Islam.

However, it is essential to ensure that the marriage is also legalized according to local laws. This advice specifically pertains to adult women who are fully capable of making their own decisions.

Lastly, if you find yourself in the unfortunate situation of being compelled to marry against your parents’ wishes, remember that this should not hinder you from honoring them and striving to serve them to the best of your ability.

Question 6:

It’s a bit strange, but here it goes. I was on this website run by Islamic scholars, which I won’t name, and on this site, though, I couldn’t shake the feeling that they perhaps had an extreme bent when it came to din. I could be wrong being a layman.  However, it into a question that was answered it was about hazrat Aisha’s age at the time of marriage; they said that the prophet consummated the marriage when she had hit or was close to puberty. Now that phrase close to really bothered me as it makes no sense to do such a thing before puberty at all even in medieval times and especially to say something like this about the Prophet pbuh. Furthermore, there are many scholars and websites that, under the guise of Islam, seem to condone marital rape in the sense that Islam doesn’t see it as a crime.

I want clarification on this issue for my own satisfaction.

Answer 6:

Critics of Islam frequently exploit the Prophet Muhammad’s marriage to Aishah to undermine the Messenger of Allah. However, assessing the Prophet’s character, integrity, compassion, and credibility is crucial when evaluating his legacy.

Both believers and objective scholars acknowledge his unwavering integrity and strong character. Often, these criticisms serve merely as a pretext, as many detractors struggle to find substantial evidence to discredit the Prophet (peace be upon him).

For Muslims, this issue is not contentious. They believe that Allah ordained this marriage as part of a divine plan to convey the message and legacy of the Prophet.

While a young woman, Aishah was not considered a child by the standards of her time and culture. Allah chose her for training from an early age, ensuring the preservation and transmission of the Prophet’s wisdom for future generations.

Scholars who study Aishah’s life recognize her significant contributions; she became one of the most remarkable scholars and transmitters of the Prophet’s teachings, effectively serving as a university, educating over two hundred scholars who shared details of his life, including intimate aspects of his personal experiences. As the Qur’an states, “We have revealed this scripture, and We will ensure its preservation” (Qur’an 15:9).

In addressing those who seek to undermine the Prophet’s integrity concerning this matter, I would like to emphasize several points:

1. Marrying young girls was common in Arabia and various cultures of that era, with precedents found even in Jewish and Christian traditions. The Torah permits engagement for girls as young as three, though consummation is not allowed before puberty.
2. The age of Aishah at the time of her marriage remains a topic of debate. A thorough examination of the evidence reveals varied opinions regarding her exact age, with estimates ranging from 9 to 19 years. I lean towards the belief that she was likely between 16 and 18. Even if one were to accept the claim that she was 9, it would align with the customs of that time. Notably, none of the Prophet’s contemporaries—who came from diverse religious backgrounds—raised this as an issue. The Quran indicates that they were eager to find any excuse to make false accusations against him. This raises two questions: 1) Why not examine their own traditions for similar practices? 2) Why judge past customs by contemporary standards? I am reminded of the words of Jesus (peace be upon him): “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” (Matthew 7:3-5).
3. It is noteworthy that even objective non-Muslim scholars, such as Montgomery Watt and Karen Armstrong, recognize the Prophet as a trailblazer who implemented significant reforms to enhance women’s rights, which were unprecedented for his time. This raises a compelling question: how could a leader dedicated to restoring the dignity and honor of women possibly perpetrate abuse against them? The Prophet taught that “Honorable men honor women, while only dishonorable men dishonor them.” He emphasized the importance of kindness, stating, “The best of you is the one who is the kindest to his wife.”
4. Lastly, I urge Muslims to reject unfounded accusations against the Messenger of Mercy. It is important to recognize that adversaries seek to extinguish Allah’s light with their words, yet the brilliance of Islam will undoubtedly triumph. The Prophet’s prophecy that “This mission of Islam will reach every corner of the world, regardless of people’s preferences” has indeed materialized, as evidenced by the thousands who embrace Islam worldwide, even in the face of significant opposition.

I pray that Allah inspires us to love Him, His Messenger, and all who hold Him dear, guiding us toward actions that deepen our love for Him.

Question 7:

There was a website with a somewhat extreme reputation(though i cannot verify this as i dont know enough) of islamic scholars that i visited a while back. On it someone asked if joking that i am a kafir or saying i am a kafir in an argument or hypothetical situation would make them such. The website answered that all people who say as such are taken at their word by all scholars and have actually committed kuffur regardless of what was in their hearts at all. This makes little sense to me as actions are judged by intentions and Allah knows all including what is in peoples’ hearts. Can u explain or clarify this.

Answer 7:

No conscientious Muslim should take lightly the use of words or expressions that may even remotely suggest mocking or dishonoring the symbols and signs of Allah. We are accountable for our conscious thoughts, words, and actions.

Allah reminds us in the Qur’an: “We created man, and We know what his soul whispers to him; We are closer to him than his jugular vein. Two angels, seated on the right and left, record everything. No word does [a person] utter but an observer is with him, ready [to record it].” (Qur’an: 50: 16-18)

It is important to note that uttering words of kufr, even in jest, constitutes an act of disbelief. Most scholars agree that such an individual may fall outside the fold of Islam and must renew their faith by reciting the shahadah. This view is supported by the statements of hypocrites during the time of the Prophet (peace be upon him):

“If you ask them about this, they’ll surely say, ‘We were just talking lightly, amusing ourselves.’ Say, ‘Was it Allah, His signs, and His messenger that you were mocking?’” (Qur’an: 9: 65)

Therefore, I urge myself and everyone who values their faith to be vigilant about our words and actions to avoid losing it.

Let us pray to Allah to keep us steadfast on the right path and protect us from being led astray by Satan and his followers:

“Rabbanaa laa tuzigh quloobanaa ba’da idh hadaythanaa wa hab lanaa min ladunka rahmathan innaka antha a-wahhab.”

“Our Lord, do not let our hearts deviate after You have guided us, but grant us mercy from Yourself; You are the Bestower of blessings.”

Question 8:

Can I ask Allah to make something happen within a specific timing? For eg. I ask Allah to grant me something before this year ends. In case I don’t get it within that time, does it mean I should move on? Or should I keep repeating the dua the next year as well? Or does it shows an indication that it will never happen?

Answer 8:

You can pray to Allah for His favors and blessings to fulfill your needs and dreams, provided they are reasonable and pleasing to Him. The Qur’an encourages us to seek His favors, as illustrated in the verse: “And do not covet the favors that God has granted to some more than others. Men will have their due share of what they earn, and women will have their due share of what they earn. So, entreat God for His favor—God knows all things.” (Qur’an: 4:32)

This verse serves as a reminder not to envy the blessings bestowed upon others, emphasizing that each individual is entitled to rewards based on their actions.

Furthermore, Allah instructs us: “Some people pray, ‘Our Lord, grant us good in this world’—they shall have no share in the hereafter. Others pray, ‘Our Lord, grant us good in this world and in the hereafter and deliver us from the torment of fire.’ They shall receive what they have earned; for God is swift in reckoning.” (Qur’an: 2:200-202).

These verses illustrate two types of people in this world: those whose aspirations are limited to this fleeting existence, seeking worldly gains, and true believers who look beyond to the eternal afterlife. The latter pray for goodness in both this life and the next.

In both cases, Allah encourages us to seek goodness in this world and the hereafter.

We are taught to work towards these goals rather than rely solely on prayer, as Allah brings our efforts to fruition, whether in this life or the next. It’s essential to understand that Islam does not endorse wishful thinking without effort.

The Prophet Muhammad (peace be upon him) exemplified diligence in his prayers to Allah. Therefore, I urge you to work hard for your aspirations while praying to Allah. He will grant you success in your endeavors, as long as what you seek aligns with His wisdom and is truly good for you.

Often, we may pray for things that may not be beneficial according to Allah’s wisdom. Many have experienced situations where they desired something only to discover it was harmful.

For example, there are stories of individuals who desperately wanted to catch a specific flight, only to later learn that the plane tragically crashed mid-air, claiming all aboard. Allah’s protection can manifest in ways that may not be immediately apparent to us.

Question 9:

I have cuts on my arm. Can i pray with blood?
Can i pray with plasters/bandage that have blood? If i can can you give me a step by step guide on what to do in this situation with blood.
Do i need to go ghusl?
Does my prayer work? I have lots of doubt about praying with blood on plasters/bandage. Please give me rulings on what to do and if my prayer is allowed or not accepted. Thankyou

Answer 9:

If you have cuts covered by a bandage but still notice traces of blood underneath, this does not invalidate your prayer; this perspective is widely accepted among scholars from all schools of thought.

However, it is important to remove any blood, if possible, before applying the bandage.

Islamic jurisprudence recognizes that in situations of hardship, the rigidity of the law can be eased. Therefore, you are excused if minor bleeding continues despite your best efforts. As stated in the Qur’an: “Allah burdens no soul beyond its means.” (Qur’an 2:286)

Question 10:

I’m bipolar, and I keep taking my hijab on and off from my mood

Will Allah punish me cause of it ,when it’s off every time I take it off I choke on food I took it as a sign Allah is displeased with me I put it on and say I want to wear it when my mood changes I take it off

Answer 10:

If your specialist indicates that your bipolar challenges may impair your judgment, potentially resulting in impulsive and erratic behavior, then removing the hijab does not incur any sin.

Conversely, you are responsible for your actions if that is not the case. It is essential to recognize that the Islamic principle of modest attire does not strictly require wearing an abaya; what truly matters is that your clothing adheres to the standards of modesty established in Islam.

To elaborate, the principles governing modest attire for women in Islam are fundamentally designed to uphold their dignity, respect, and honor, ensuring they are not sexualized or treated as objects for the gratification of male desires.

Proper Islamic attire is essential for covering the body in accordance with guidelines, ensuring that certain areas remain concealed. It should be modest, avoiding flamboyance and not revealing or emphasizing the body’s contours.

Our choice of clothing communicates a message to those around us; it can convey modesty, purity, and dignity, or, God forbid, seduction and the invitation of inappropriate thoughts or desires.

As Muslims, we aim to project messages of purity and chastity. The best individuals are those who, when seen, remind others of Allah.

In conclusion, you can wear loose-fitting pants or skirts that provide ample coverage while maintaining modesty. If you choose to wear a skirt, it is essential to select suitable undergarments to uphold the standard of modesty.

Question 11:

I did something wrong, a sin, and now I feel very guilty about it, especially whenever I see my mother. This overthinking is killing me, but I know if I told her, she would be agitated maybe, so what should I do if I have repented to Allah? What should I do

Answer 11:

When you find yourself in sin, your most important duty is to seek repentance and ask Allah for forgiveness. However, it’s crucial to understand that repentance is only valid if you take the following steps:

1. Feel genuine remorse for the sins you’ve committed.
2. Completely abstain from the sin and avoid the circumstances or influences that led you there in the first place.
3. Firmly resolve never to commit that sin again, while actively engaging in good deeds to help erase your past misdeeds.

These steps pertain to sins involving Allah’s rights. If your sins affect the rights of others, you must also take the necessary actions to compensate or rectify the grievances of those you’ve wronged. Repaying them or restoring what is due in any possible way ensures that your repentance is valid.

Once you have completed this process, your sins will undoubtedly be wiped away, granting you a clean record. The Prophet (peace and blessings be upon him) stated, “One who sincerely repents from a sin is like one who has never sinned at all.”

As for your question about whether to share your sin with your mother, the answer is no, unless it directly involves her rights. While you should certainly seek her forgiveness if you have wronged her in any way, you do not need to disclose other sins that do not pertain to your responsibilities towards her or her honor.

Before we conclude, I encourage you to read the following du’a daily:

“Allaahumma anta rabbee laa ilaaha illaa anta khalqtanee wa ana abduka wa ana alaa ahdika wa wa’dika mastata’tu a’oodhu bika min sharri maa sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u bi dhanbee fa ighfir lee fa innahu laa yaghfiru al-dhunooba illaa anta.”

(O Allah, You are my Lord; there is no god but You. You have created me, and I am Your servant. I strive to uphold my covenant with You to the best of my ability. I seek refuge in You from the evils of my actions. I acknowledge Your blessings upon me, and I confess my sins to You. Please forgive me, for You alone can forgive sins.)

The Prophet (peace be upon him) stated that if a person recites this du’a sincerely in the morning and passes away during the day, they will enter paradise. Similarly, if they recite it before going to sleep and die during the night, they will also enter paradise.