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:

Is biofloc fish farming halal or haram?

Answer 1:

Upon delving deeper into bio-floc farming, I unearthed some promising insights. This innovative technique fosters the growth of microorganisms in water, which break down organic matter like fish feed, uneaten food, and waste into protein-rich biofloc. This biofloc, in turn, becomes a valuable nutrient source for the fish. The method’s sustainability and eco-friendliness, coupled with its low production costs, high yields, and minimal environmental impact, paint a hopeful picture for the future of fish cultivation.

Understanding the potential of bio-floc farming, I see no reason to oppose adopting this fish farming approach. In Islam, the default stance is permissibility, with prohibition being the exception. Historically, Muslims have embraced new agricultural practices. However, it is essential to avoid hastily labeling new methods as haram or forbidden without substantial evidence. Instead, we should thoroughly evaluate any method’s potential harm to the environment, fish, or other animals.

Question 2:

A famous fantasy author in recent interviews was asked about the fictional religions in his work and he said if it’s Islam for example I’m not gonna make it mislam to explain that he doesn’t transpose copies of real world religions in his work but rather blends to create them saying one was created by Zoroastrianism. After this statement if I take I read or watch anything form his franchises is it kufur

Answer 2:

As a Muslim, it is advisable to avoid engaging in themes or conversations that may impact your spiritual well-being. Imam Al-Ghazali reminds us that reading, seeing, hearing, or watching can influence our spiritual state. The Prophet Muhammad (peace be upon him) stated, “Those who gather and fail to remember Allah are like those who leave after consuming the rotten carcass of a donkey.”

Allah advises: “When you encounter people mocking Our revelations, turn away until they change the subject. If Satan causes you to forget, then do not remain with those who are unjust once you remember.” (Qur’an: 6: 68). This divine advice reassures and supports us in our spiritual journey.

Allah further identifies one of the attributes of true believers destined for success: avoiding vain and idle talk. Therefore, I encourage you to distance yourself from such influences.

Question 3:

I have hearing aids and my hijab is a barrier that impacts my ability to hear. Am I allowed to go outside not wearing it? Also I have sensory issues with my sleeves especially if they are wet due to autism. Is it permissible for me to wear ¾ length sleeves instead?

Answer 3:

It seems you may have reservations about wearing modest Islamic attire. It’s a misconception to equate modest clothing solely with wearing an abaya. You can meet the requirements for Islamic women’s dress by choosing loose trousers, long-sleeved shirts, a scarf, or any outfit that covers the entire body except the face and hands.

Wearing a scarf does not necessarily interfere with using hearing aids. Here’s a helpful video on how to wear a scarf with hearing aids: How to Wear Hearing Aids With Hijab  

Regarding any sensory issues you mentioned, I recommend speaking with a professional Muslim woman therapist about your concerns. You might be able to connect with one by reaching out to the editor.

Question 4:

My question is that one of my salafi friends is turning me away from Islam day by day. She said to me that I’m a feminist and kafir and what not because I didn’t agree to what she said. According to her, men have higher ranks than women in Islam and women were created by Allah for the men’s pleasure and peace and to serve them and become a baby making machine. She’s like a slave to a man. Moreover, she even said that she has studied from her scholar teachers that women have no right to make her decisions all by herself like men do. She has to obey her father then her husband in everything which isn’t haram so basically she’s not an independent human being. Just yesterday she said that women have no right to object if her husband takes interest in another woman for marriage as he can take other wives ONLY for lustful reasons. So what does it say about the status of a woman in Islam?

Answer 4:

The central message of Islam is the equality of men and women. The Qur’an unequivocally emphasizes the dignity and honor of both genders. The chapter titled “Women” begins with a profound statement that men and women are created from a single soul:

“People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of God, in whose name you make requests of one another. Beware of severing the ties of kinship: God is always watching over you.” (Qur’an 4:1).

Through this and other verses, Allah counters any notion that women are inferior to men. Another verse reiterates this equality: Allah states, “Their Lord has answered them: ‘I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other [in rewards]. I will certainly wipe out the bad deeds of those who emigrated and were driven out of their homes, who suffered harm for My cause, who fought and were killed. I will certainly admit them to Gardens graced with flowing streams, as a reward from God: the best reward is with God.'” (Qur’an 3:195)

The Qur’an also underscores the importance of mutual respect and support between men and women in marriage. It emphasizes the role of both partners in nurturing a loving and supportive relationship, a relationship that is not dominated by oppression but one that fosters reassurance and security.

Islam not only acknowledges but also celebrates women’s unique capabilities and strengths. It advocates for their education and empowerment, a principle championed by the Prophet Muhammad (peace be upon him). This empowerment should inspire us all, men and women, to feel proud and strive for equality and justice in our communities.

And when it comes to marriage, the Quran affirms that marital union is based on peace and tranquility based on mutual love and affection:

“Another of His signs is that He created spouses from among yourselves for you to live within tranquillity: He ordained love and kindness between you. There truly are signs in this for those who reflect.” (Qur’an: 30:21)

The question arises: how could a wife find peace and tranquility if she is treated like a captive or slave?

The Prophet taught us that a man’s true character is judged by how he treats his wife.

He also said, “It is the honorable ones who honor women; it is only the despicable ones who dishonor women.”

Allah issues strict orders for husbands to treat their wives with utmost compassion and fairness, even if one finds some weak character traits in them. This should remind us all, men and women, of the importance of empathy and understanding in our relationships, and the need to treat each other with kindness and respect.

“Treat them compassionately. If you happen to dislike them, you may hate something which Allah turns into a great blessing.” (Qur’an: 4: 19)

The equal dignity and status of men and women in the sight of Allah can be gauged from the following category of believers: “For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for patient men and women, for humble men and women, for charitable men and women, for fasting men and women, for chaste men and women, for men and women who remember Allah often- Allah has prepared forgiveness for them.” (Qur’an 33:35)

In addition to equal status in the eyes of Allah, Islam also emphasizes on equality in terms of rights between husband and wife. This includes the right to education, employment opportunities, ownership of property, and the right to divorce.

In conclusion, the true essence of Islamic marriage lies in mutual respect, cooperation, and the fulfillment of respective roles. These roles, as outlined in the Qur’an and the teachings of the Prophet, are not based on superiority or inferiority, but on complementarity and shared responsibilities. This means that each partner has unique strengths and responsibilities, and they work together to create a harmonious and fulfilling partnership, emphasizing the equality of men and women in Islam.

 Now, regarding a man’s right to take a second wife, it is not general permission, as Monogamy is the norm. At the same time, polygamy is the exception, contingent upon several factors. For example, if a man marries his first wife in a society where monogamy prevails, he cannot marry another without her permission. Otherwise, doing so breaches the marriage contract, including written and implicit terms. In a monogamous culture, no woman would accept a proposal knowing her husband might take another wife, thus requiring her explicit consent.

Moreover, treating both wives with fairness and equality is crucial. This raises the question: can one fulfill obligations to two wives after a demanding day in an industrial society like North America or the West?

Additionally, polygamy is illegal in these regions. Since we must adhere to a country’s laws as long as they don’t contradict the fundamental principles of sharia, compliance with local laws is essential.

All of the above considerations would help you to sort out the confusion on such issues. 

Question 5:

I’d like to follow up on a previous question about treating transgenders. I was told that we should treat them as intersex, but there are three types of intersex: one that has dominantly male features, female features, or whose gender is unclear. And, we’re asked to treat them differently, based on the type of intersex they are. Could you please clarify this, and let us know how exactly should we interact with transgender individuals?

Answer 5:

You have raised a complex and multifaceted issue, one that continues to be discussed among Islamic scholars and Muslim medical professionals. I’ll attempt to provide a summary of the scholarly perspectives.

Before proceeding, I prefer to use the term “intersex” rather than “transgender” to describe such individuals. Let’s delve into the scholarly discourse on this matter.

Traditionally, Muslim scholars have viewed humans as either male or female, with no third category, based on the Quranic verse: “And that He created the pairs, the male and the female” (53:45). This interpretation suggests classifying all individuals, including intersex persons, within the binary system for appropriate treatment. However, this perspective does not deny the existence of intersex individuals but instead offers a framework to understand and address their unique circumstances.

Historically, determining the sex of intersex individuals relied on observable physical traits, as testing for chromosomes and internal gonads was not feasible. However, advancements in medical science now favor these tests over mere external appearances. This progress allows for a more nuanced and precise approach to sex determination, fostering informed and contemporary practices.

When reproductive correction, such as surgical alignment with the determined sex, is not viable, doctors consider both external reproductive organs and chromosomes. This widely accepted method emphasizes vital distinguishing features. Notably, when correction is impossible, allowing sex determination by personal preference may be acceptable, aligning with the views of Imam al-Kharaqī al-Hanbali. This approach underscores the importance of individual autonomy and respect.

Today, medical professionals are better equipped to identify intersex conditions. Relying on their expertise, which includes evaluating external genitalia, chromosomal makeup, and internal gonads, is crucial. This reliance ensures confidence in accurate sex determination, leading to more appropriate and effective treatments.

Thus, we should trust the expertise of medical professionals and treat each individual based on their assessment of the person’s gender status. In other words, if they determine an individual to be male, he should be treated as male; if deemed female, she should be treated accordingly.

Question 6:

Sir, I have a friend and we used to talk to each other and my family knew that we both talked but after that he said that he’s interested in me and wants to send his parents at my place for rishta I too confessed that I like him and I said I can’t tell my parents that I too liked you and I am involved in all this so he claimed that he will not let anything come on me and now today my dad asked me if I was by any means involved in all this and told Mr to put my right hand on Qur’an and say that….I was very very scared because today they were going at his place only so our of sheer fear I said no I wasn’t involved with him but we used to talk and I knew him what shoulf I do now did I commit a major sin? Please help

Answer 6:

If you made a false statement swearing on the Quran, you have committed a grave offense,

The act of deliberately making a false oath is not to be taken lightly. It is a significant sin, one that the Prophet Muhammad (peace be upon him) sternly warned against. He said, ‘Shall I inform you of the three most cardinal sins…They are associating partners with Allah, dishonoring one’s parents, and making a false oath.’ He repeated the last phrase thrice, underlining the severity of the sin.

Therefore, you need to repent to Allah from this grave sin sincerely. Remember, repentance is not just about seeking forgiveness; it’s about erasing the bad ones by engaging in good deeds. As sincere repentance removes previous misdeeds, it offers a path to comfort and reassurance.

Allah states: “And indeed, I am the Forgiving, the Merciful for whoever repents, believes, and does righteousness, and then remains guided” (Surah Ta-Ha: 82).

The Prophet (peace be upon him) also said: “The one who repents from a sin is like one who has no sin,” and “Regret is repentance,” as reported by Ibn Majah and others, authenticated by Al-Albani.

Most scholars believe that repentance is the only way to atone for the grave sin of bearing false witness. Some suggest offering an expiation for the oath, a more cautious approach.

Most scholars believe there is no expiation for the false oath, while the scholars of the Shafi`i school believe that expiation is obligatory. As for the expiation, it is as stated in the following verse:

“God does not take you [to task] for what is thoughtless in your oaths, only for your binding oaths: the atonement for breaking an oath is to feed ten poor people with food equivalent to what you would normally give your own families, or to clothe them, or to set free an enslaved person- if a person cannot find the means, he should fast for three days. This is the atonement for breaking your oaths- keep your oaths. In this way, God makes clear His revelations to you so that you may be thankful.” (Qur’an: 5: 89).

Once you have followed through the above steps and expiated for your sin, you can hope for the mercy of Allah.

Allah states: “I am indeed most forgiving towards those who repent, believe, do righteous deeds, and stay on the right path.” (Qur’an: 20: 82) The Prophet (peace be upon him) said, “The one who repents from sin is like one who has no sin.” (Reported by Ibn Majah)

Question 7:

I seek your guidance on the permissibility of working as a financial analyst or in financial modeling. These roles often involve calculations related to interest, such as forecasting or risk assessment, but do not involve direct transactions involving interest or usury. Is it permissible to work in such positions where one is indirectly involved with interest-based elements, even though there is no direct engagement in interest-based transactions.

Answer 7:

If you can find a job that doesn’t involve interest-based transactions, you should pursue it. However, if no alternative exists, you may continue your current job if you aren’t directly involved in such transactions. Should you choose to stay, purifying your income tainted by interest-based haram dealings is essential. Remember, seeking Allah’s forgiveness is a powerful act that can bring hope and reassurance. Give additional charity beyond the obligatory Zakah. I offer this guidance based on Imam Ibn Taymiyya’s ruling regarding the purification of income from haram influences. He derived his insights from the verse: “Maintain prayer at both ends of the day and during parts of the night, for good deeds drive away bad ones—this is a reminder for the mindful.” (Qur’an 11:114).

Meanwhile, I encourage you to keep praying to Allah for job opportunities that are entirely pure and wholesome.  Here is a supplication I recommend: 

Allahumma aghninee bi halalika an haramika wabi fadhlika amman siwaka

“O Allah, grant me sufficiency through what You have made halal, so I am not driven to what is haram. Make me content with Your blessings, so I do not seek the favor of others.”

Question 8:

When I was younger I did a lot of bad things. Something that has been bothering me is that I had stolen items from two stores when I was still a child. I do not remember how old I was and thus I don’t remember if I was at the age where I became responsible for myself. (11 for me) Is there any expiation that I can do. This was over a decade ago and one of the stores was a major corporation one and I do not know how to expiate the sin. Please help.

Answer 8:

In Islam, theft is not just a sin but a grave transgression with significant consequences both in this life and the hereafter. It’s important to understand that sins in Islam fall into two categories: those violating the rights of Allah and those infringing on the rights of His servants.

One should seek Allah’s forgiveness for sins related to His rights. However, when it comes to sins involving the rights of others, merely seeking God’s forgiveness is insufficient. True repentance requires restitution or obtaining forgiveness from those wronged. It’s crucial to remember that seeking forgiveness for all sins, not just theft, is fundamental to our faith.

If you have stolen something, you must return it intact if it’s still in your possession. If the item has been used, damaged, or lost, you should assess its value and compensate the rightful owner. Repentance is incomplete without such restitution or forgiveness. This urgency to make amends is a key aspect of our faith, as Islamic teachings assert that ‘repentance for the rights of people is only fulfilled through restitution or absolution.’

Samurah ibn Jundub narrated that the Prophet Muhammad (peace be upon him) said, “The hand is accountable for what it has taken until it returns it” (Reported by Abu Dawud, At-Tirmidhi, and Ibn Majah.)

Additionally, Abu Hurairah conveyed the Prophet’s warning: “Resolve grievances today, before a time when there is no dinar or dirham. To compensate for them, one’s good deeds will be taken for grievances or bad deeds will transfer to the wrongdoer”” (Reported by Al-Bukhari)

I pray to Allah to inspire us to return to Him in repentance for all our sins, major and minor, the first and the last, the open and secret, and those we know and those we don’t know. May Allah guide us and grant us the strength to seek forgiveness and make amends.

Question 9:

During the Tashuhhad, First or Final, Do I raise my index finger from the start, ‘Attahyatu lillah’; to the whole like for example: from Attahyatu then Salat Ibrahimyaa then The 4 Duas then any Personal Dua then I only lower my index finger when I am about to give salam (Taslem) and should I pause a little bit then give salm (taslem)? Jazzakullahm Allah Khariun. Since I follow the maliki school of thought and I follow this particular hadith: Sunan an-Nasa’i 1268 Wa’il ibn Hujr reported: "I saw the Messenger of Allah (peace be upon him) when he was sitting in prayer, he placed his left hand on his left thigh and his right hand on his right thigh, and he clenched his fingers and made a circle with his thumb and middle finger, and he pointed with his index finger, and I saw him moving it, supplicating with it.

Answer 9:

Moving the index finger during Tashahhud is a recommended practice in the prayer, and there are different opinions among scholars regarding how it should be done:

The Hanafi School: The worshipper should raise the index finger and point it when saying ” Laa ilaaha illa Allah (there is no god but Allah) without moving it. The finger is then lowered during ‘illa Allah” (except Allah) (إِلَّا اللَّهُ) and remains in this position until the prayer is completed.

The Maliki School: Throughout Tashahhud, the index finger should be extended and continuously moved from right to left.

The Shafi’i School: The index finger should be pointed during the phrase “except Allah”  and slightly tilted without moving it throughout the rest of the Tashahhud.

The Hanbali School: The index finger should be raised and pointed when the name of Allah  is mentioned throughout the Tashahhud without moving it.

These differences concern the preferred method of moving the finger during Tashahhud, not its permissibility. There is no legal objection to adopting any of these practices, as the matter is flexible.

Based on this, if you are a follower of Maliki school, you should raise your index finger when you start reading Tashahhud and continue to do so until the end of tashahhud and not when you start reading al-Tahiyyaath.

Question 10:

The other day me and my female cousin (I’m a male) were about to pray beside each other but not in jamaat. (Note: we were beside each other not behind each other). We were in a public space (a park) but my someone told me it was not permissible. I had never heard of this so wanted to find out the ruling.

Answer 10:

It is okay if you both keep a distance from each other. If you were leading, your cousin should stand slightly behind you.

Question 11:

I’ve been struggling with this question for a long time and it’s urgent, so I would be very thankful if I could get an answer. I’m a 20-year-old girl, and I’ve practiced Islam my whole life, allhamdulillah. But in my childhood, I wasn’t very consistent with my 5 daily prayers and I used to skip prayers a lot due to school and sickness, mostly Isha and fadjr. But now I have understood the importance of the 5 daily prayers in Islam and allhamdulillah I pray daily + tahajjud. I want to make up for the missed prayers in my life. I recently learned about qaza e umri and want to perform missed prayers from the year 2016 when I reached puberty until 7th August 2024, when I became consistent with my daily prayers. (I would like to mention that I know the exact day I got my period). I learned that I can only estimate a number of qaza e umri prayers during these years and exclude the days I had my period (because according to a hadith, it’s not obligatory to make up missed prayers due to periods). I also know that witr prayers should not be prayed twice in one night due to another hadith. I made a chart of all 5 prayers and thought that I can pray qaza rakat *fard* with each of my daily prayers. But I read that there are times where praying qaza is prohibited (The time when the sun is at its zenith in the middle of the sky, from after Fajr prayer until the sun has appeared and after `Asr prayer until the sun sets). So I have some questions: does this matter aswell for qaza e umri, at what time can I pray qaza e umri? How should I make up for the Isha prayers (4 fard + 3 witr)? Because at night, when I pray ”today’s” Isha prayer, I will obviously pray the current witr prayer. And if I choose to pray qaza e umri of Isha at the same time, then I will be praying witr twice, is that permissible? How many witr can be prayed? Would you please answer according to HANAFI Madhab. Thank you! May Allah bless you all and give you the strength to continue helping other Muslims, ameen. The links of the hadiths I mentioned above: https://islamqa.info/en/answers/20013/can-we-make-up-missed-prayer-after-asr https://islamqa.info/en/answers/13995/he-wants-to-make-up-the-prayers-for-his-wife-when-she-has-her- period https://islamqa.info/en/answers/38400/can-you-pray-witr-twice Please notify me when my question gets answered through mail if possible. Jazakallah khair

Answer 11:

Salah is the cornerstone of Islam, ranking as the most important pillar after the testimony of Allah’s Oneness. It is the first religious duty prescribed to every Prophet, from Adam to Muhammad. Allah states, “Salah, indeed, is a duty enjoined upon the faithful at the appointed times.” (An-Nisa’: 103).

In a hadith Qudsi, the Prophet (peace and blessings be upon him) narrated: “Allah said, “The covenant between Us and them is Salah; whoever establishes it establishes religion, and whoever undermines it undermines religion.”

Therefore, we must remain diligent in performing salah. If we miss a prayer, we should make it up immediately. The Prophet (peace and blessings be upon him) advised, ‘Whoever oversleeps and misses his prayer or forgets to do it, let him pray as soon as he remembers it.’ This advice underscores our urgency and responsibility to make up missed prayers.

Considering various evidence, most scholars and imams assert that one must compensate for all missed prayers throughout life, regardless of their number. One practical approach scholars suggest is offering an additional set of fard prayers alongside regular ones, such as Qada. For instance, before or after praying Zuhr, perform an extra four rak’ahs of Zuhr as qada’, and do the same for `Asr until you are confident that all missed prayers have been compensated.

However, scholars like Imam Ibn Taymiyah, Shawkani, and Ibn Hazm challenge this view. They argue that subsequent prayers cannot rectify the deliberate omission of prayers. Instead, they recommend sincere repentance, seeking Allah’s forgiveness, and engaging in numerous good deeds to hope for Allah’s mercy.

Ibn Taymiyyah further elaborates that requiring someone who has returned to Islam after years of neglect to make up all missed prayers may deter repentance, thereby limiting Allah’s boundless mercy. He thus concludes that repentance, abundant Istighfar (asking for forgiveness), and good deeds suffice.

Ultimately, you must avoid negligence in our prayers from this point forward. Remember that our commitment and determination in performing salah reflect our faith. May Allah bestow His mercy upon us all and guide us to remain steadfast in our faith. Ameen.

Question 12:

Hi. I’m from the United States, and unfortunately I was not able to save myself for marriage. Though I met a Muslim man, he also had been with someone else before me. When we first together we both said we wanted to wait until marriage. It didn’t end up that way. I was so in love with this man, and I thought he was with me. He said the only way he could marry me was if i got pregnant, because his family wouldn’t allow us to be married so soon if not. So he tried to get me pregnant. No I was not thinking clearly perhaps, I was in love. There was a time I told him I wanted to repent, and not do those things anymore. But he would keep asking for other kinds of favors… When I thought I was pregnant. He distanced himself and started being very cold towards me. And then told me that he can’t be with me, because he is going to repent his sin. So he just abandon me like that. And I want to know a Quran explanation of if he is doing the right thing. Because I’m not sure if God would be fine with a man sleeping with a woman, she trust him, and loves him, and then he just banishes her because he decides after he fact that he doesn’t want to sin. Or have sex before marriage. I’ve told him I don’t need that and we can wait, but he says we can’t even be together at all. And we should forget about each other. I still think I am pregnant… But he’s told me to kill it.. Please if you have a chance to answer… It’s heavy on my heart.

Answer 12:

 I pray to Allah to guide you towards repentance for your serious transgressions. Your illicit relationship has not only brought you great pain but has also affected others. Unfortunately, you find yourself in this situation; the saying goes, those who break the law suffer its consequences.

Your foremost priority should be to seek forgiveness from Allah, rectify your wrongdoings, and embrace the potential for positive change. By distancing yourself from grave sins and adhering to Allah’s commandments, you can forge a path towards a brighter future.

This individual has deceived you. After such a painful experience, how can trust be rebuilt? The most prudent course of action is to close this chapter and seek lawful marriage partners elsewhere. Consider attending Muslim gatherings or exploring Islamic marriage websites to find practicing and committed Muslim men with whom you can form a lawful union.

Question 13:

Can I get a nose job to fix a bent dorsal hump? Was born with it, I wouldn’t be doing it for beatification, but to alleviate stress and look normal. I’m sure it falls under permissibility to fix crooked teeth, so I wanted to ask

Answer 13:

Islam is a religion that affirms life rather than negates it. Its teachings aim to alleviate suffering, misery, and pain. One of the core objectives of Shari`ah is to eliminate harm and hardship, providing ease and comfort. Allah states, “Allah wishes to grant you ease and does not wish to impose hardship on you” (Q. 2:185) and “He has not appointed any hardship for you in religion” (Q. 22:78). The Prophet, peace be upon him, said, “There shall be no harm or reciprocating of harm.”

Islam encourages us to seek cures and treatments whenever possible. Remedies are recommended to cure diseases or rectify abnormalities or deformities that cause distress, pain, or social stigma. Alleviating such conditions through permissible treatments is encouraged.

The Prophet, peace be upon him, permitted his companions with deformities or injuries to their noses or teeth to use gold implants for correction or modification.

Considering these principles, if your nose is crooked or appears abnormal, you may seek treatment to resize it, provided it is not for merely cosmetic reasons. It is crucial that this decision be guided by the advice of a qualified expert surgeon. The procedure must be recommended by the expert, ensuring it is safe and not likely to cause additional harm.

Question 14:

Is earning from selling photos and videos on online platforms like Shutterstock, iStock permissible in Islam? The photos and videos I sell totally follow the rules of Sharia, and they are mostly nature and food related. I am concerned because there is no way that I can find out what the clients are going to do with the photos and videos they buy from me. These types of stock photos and video are usually used for websites, wallpapers, making YouTube videos, commercials and advertisements. Please answer.

Answer 14:

I see nothing wrong with selling stock photos and videos, provided they are free from unethical content prohibited by Shariah. Nature-related images are perfectly acceptable, as you receive rewards for your work when it is used for educational purposes and to help people connect with nature.

Question 15:

Sheikh, As a Muslim, can you give me the Essentials things that makes one a muslim?

Like give me a good book that covers all the essentials things I should learn and also give me some Extras.

Jazzak Allahu khariun

Answer 15:

Here are the essential beliefs derived from authentic sources:

1. Belief in the Oneness of God (Tawhid)

The core belief in Allah’s uniqueness, eternity, and omnipotence. Allah, the sole creator and sustainer of the universe, is the only deity worthy of worship. This belief in the Oneness of God (Tawhid) is the cornerstone of Islamic faith, underscoring the profound depth of our relationship with Allah.

2. Belief in the Angels

Faith in angels as beings created from light, executing Allah’s commands. Though they are invisible to humans, they play crucial roles, such as delivering divine messages and recording human actions.

3. Belief in the Revealed Books

Faith in the holy books revealed by Allah to His prophets, including the Torah (to Moses), the Psalms (to David), the Gospel (to Jesus), and the Qur’an (to Muhammad). The Qur’an is the final, unaltered scripture.

4. Belief in the Prophets and Messengers

The conviction that Allah appointed a series of prophets and messengers to guide humanity. Each was chosen to convey Allah’s message and guide people in faith and conduct, underscoring their crucial role in our spiritual journey.

Finality of Prophethood: Muhammad (peace be upon him) is the last prophet, with his teachings in the Qur’an and Hadith providing the ultimate guidance for humanity.

5. Belief in the Day of Judgment

Belief in the Day of Judgment when everyone will be resurrected and held accountable for their deeds. This belief instills a sense of responsibility and the understanding that our actions have consequences, leading to a profound sense of accountability.

6. Belief in Predestination (Qadar)

In Islam, the belief in Qadar is that all events occur by Allah’s will and decree. This belief does not negate free will, as humans are still responsible for their actions. Instead, it emphasizes that Allah’s knowledge and will encompass all occurrences and that everything happens according to His divine plan.

7. Acceptance of the Prophetic Tradition

Understanding and following the teachings and practices of Prophet Muhammad (peace be upon him) as recorded in Hadith literature. The Hadith complements the Qur’an and provides practical guidance for Muslims.

Iman includes belief in these tenets, reflected in both internal conviction and external practices. True faith manifests through belief and righteous deeds.

9. Embracing the unity of the Islamic Community (Ummah)

The global Muslim community is recognized as a unified entity bound by shared beliefs and values. The welfare of the Ummah and mutual support among Muslims are vital aspects of the Islamic faith.

10. Belief in the Principles of Justice and Mercy

Muslims are encouraged to embody these virtues in their dealings with others. They believe in Allah’s justice and mercy as fundamental principles in His actions and interactions with creation.

Question 16:

Is it permissible to apply for grant funding from the national lottery, which will be used for community projects, and will I also receive a wage from this funding?

Answer 16:

While describing the corrupt behavior of those who provoked Allah’s anger among the people of the book, Allah states: “They eagerly listen to lies and consume what is unlawful. You can judge between them or decline if they come to you [Prophet] for judgment. If you decline, they cannot harm you, but if you do judge, do so with justice: God loves the just.” (Qur’an: 5:42)

It is worth noting that even the pagans of Makkah, when rebuilding the Ka`bah, rejected money obtained through means such as lotteries, gambling, and usury. This rejection serves as a strong example of how such ill-gotten gains lack blessings, and it is our duty to strive to avoid them as much as possible.

Question 17:

If I recite Ayutal kursi after every fard prayer, Hadith says The person goes to jannah except death. But what happen if I didn’t recite Ayutal Kursi well, like i did Some mistakes in pronouncing it. Does that remove my Reward or what. And also can I read Ayutal kursi from My phone with transliteration since I am Non-Arab? Jazzak Allahu khariun

Answer 17:

Mistakes in pronouncing certain words while reciting the Quran are forgivable. However, we are responsible for reading the Quran with utmost effort and precision. Remember, the Quran is the Word of Allah, and we must approach it with the highest reverence and diligence. Mistakes made due to slip-ups, forgetfulness, or ignorance are forgiven, reflecting Allah’s All-Compassionate and All-Merciful nature.

Allah reminds us in the Qur’an:

“God does not burden any soul with more than it can bear: each gains whatever good it has done, and suffers its bad. ‘Lord, do not take us to task if we forget or make mistakes. Lord, do not burden us as You burdened those before us. Lord, do not burden us with more than we have strength to bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so help us against the disbelievers.’ (Qur’an: 2:286)

To ensure proper recitation, it is essential to learn from a qualified instructor, whether in your community or online. Alternatively, you can follow a professional reciter like Sheikh Muhammad Siddiq Minshawi, whose teachings are available online (Sheikh Muhammad Siddiq Minshawi Muallim Al-Mushaf Al-Mualim riwaya Hafs A’n Assem recited by Mohamed Siddiq El-Minshawi).

Most importantly, cherish the reverence for the Divine Word and purify your intentions in all actions; as the Prophet has taught us, Allah judges our actions based on our intentions.

Question 18:

My husband said the word i divorce you out of anger after which we both forgot about the incident after 7 months i remembered all of a sudden. So i ask and i was told i need to renew the marriage so i told my husband but he insisted that he was not going to renew any marriage again. So i spoke to his family who spoke to him but he did not say anything to me but i begged him to renew it and not leave me. So arrangement was made with an imam to renew the marriage. So i inform my husband that i request for a mushaf as mahr and he said take my money and give to my brother in law to buy it. So the brother inlaw bought it and came as his wakeel as my husband was not around. So nikah was conducted. But my mind is telling me if my nikah is valid, did my husband give his consent to the nikah

Answer 18:

If he uttered this word in anger, it cannot considered a valid pronouncement of divorce as per the rulings of eminent scholars. Here is a detailed answer to this issue:

However, if you considered the divorce valid and sought to renew the marriage, that is also fine.

If your husband appointed your brother-in-law as his Wakeel to renew the Nikah, that is also fine and valid according to the Sharia rules ruled by eminent scholars. So, you need not worry about the validity of your marriage.

However, I urge you both to reconcile your differences amicably instead of resorting to divorce when you get caught up in unnecessary arguments. I strongly recommend seeking professional counseling through reputable Muslim marriage counselors. This will provide you with the support and guidance you need. You may also do yourselves a favor by reading the book Blissful Marriage: A Practical Islamic Guide by Dr. Ekram Beshir.

I also pray to Allah to guide you in reconciling your differences and creating harmony in your marriage.