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.

Q:

How should we prepare ourselves for the coming of the blessed month of Ramadan?

A:

I commend you for raising this question. It shows your zeal to benefit optimally from the blessed month of Ramadan.

Ramadan is the most blessed month in Islamic Calendar. It is intended as a training course for us: to help us get closer to Allah; learn self-mastery and self-restraint; develop patience and break our bad habits and develop good habits and last but not least to connect us with the Qur’an, the Word of Allah, the source of guidance, mercy, light, and healing for our spiritual and moral ailments.

So we ought to seize the opportunity to maximize the blessings of Ramadan by arming ourselves with knowledge, making resolutions, developing a receptive mind.

For further details, please refer to the answer linked below:

What Are Some Practical Ramadan Preparation Tips?

Almighty Allah knows best.

Q:

Can I observe fasting in the last days of Shaban?

A:

You are permitted to do so as long as you leave a gap between Shaban and Ramadan; in other words, if you could not fast in the first half of Shaban, you may still fast a few days as long as you do not go all the way to the end of the month.

The Prophetic Sunnah was to fast in the first half of Shaban. Aishah, the beloved wife of the Prophet (peace and blessings be upon him) has narrated that the Prophet “used to fast most of the days of Shaban, but he stopped fasting when he got close to the month of Ramadan.” (Al-Bukhari and Muslim)

Based on this, it is considered highly recommended to fast in the early part of Shaban and stop fasting the last few days of the month.

The Prophet wanted to teach us an important wisdom that we should not join Shaban and Ramadan in fasting, rather we should keep the Ramadan fast totally separate from that of Sha`ban. Shaban fasting is only for preparation and warming up for the fasting in Ramadan, so we should not confuse the two fasts.

Almighty Allah knows best.

Q:

What moon sighting should Muslims in the West follow?

A:

As Imam Ibn Taymiyyah states, the decision to begin or end the fast should be left to the community and not to individuals. He cites the Prophetic statement, “Fast with the people and break the fast with the people; likewise, celebrate the day of sacrifice with the people.” 

When we apply this principle to our local community, you may do well to follow the decision of your congregation or local mosque.

As for the methods followed by Muslims in North America, we can divide them into three broad categories:

1. One group follows the North American sighting of the moon
2. Another group goes by the global sighting of the moon
3. And a third group goes by the calculation method.

As an Imam with more than fifty years of experience dealing with the issue, I endorse the last option. The reasons are clear:

1. There is no reason for us to spend our precious time when we have clear evidence in the sources to base it on calculation; we have been following the calculation method for determining the prayer times, although it was not the way the Prophet followed.
2.  The Prophet (peace be upon him) explained why he could not follow the calculation method: “We are a people who do not know how to write or calculate.” Therefore, he had no choice but to resort to physical sightings of the sun and moon. 
3. Our eminent scholars rejected the calculation method mainly because of the mixup between astrology and astronomy. The former is unscientific, while the latter is now pure science. 

For further details, you may refer to the answer linked below:

Should the New Moon for Ramadan Be Sighted or Calculated?

Almighty Allah knows best.

Q:

Arat Hussain name meaning

A:

To the best of my knowledge, this is not an Arabic name; although some people use it as a name, I cannot trace its origin or meaning.

I do not see why one should go for names with questionable origins or meanings.

As parents, we must choose good names for them and mentor them by instilling values and morals early on.

As for the Islamic etiquettes in naming children, let me cite here one of my earlier answers:

“Children are a trust in the hands of parents. Parents, therefore, have a duty to receive this divine gift with a true sense of gratitude and do everything at their disposal to provide the best nurturing. There is nothing better they can do in this regard than by providing them a home filled with love and kindness, and thus contributing to their overall physical, intellectual, ethical and spiritual growth and development. Such a duty begins before the birth of the child and extends all through their lives. Having said this, I must say, that the first important duty when a child is born is to recite the adhan in the right ear in a gentle voice, and give him or her a good name.

As for the choice of names, we are given the following guidelines:

1. We must certainly avoid names that indicate any trace of shirk or association of partners with Allah. Therefore it is forbidden to call someone `Abd al-Ka`bah, or `Abd al-Nabi (servant of the Ka`bah or servant of the Prophet), since all of us are servants of Allah alone.

2. We must also avoid names that imply meanings that are offensive or unpleasant in connotations. The Prophet (pbuh) changed names such as Harb (War) with Salam (Peace), ‘Asiyah (Rebellious) with Jamilah (Beautiful), Sa`b (Difficult) with Sahl (Easy to deal with), etc.

3. We are encouraged to give names that have good or noble meanings or associations, for names may inadvertently inspire a person to do great things or stay away from vices. Choosing names of prophets or great persons who have been role models of virtue and piety is an excellent idea. The Prophet (peace and blessings be upon him) named his son Ibrahim, and he said, “I have called him by my father’s name!”

Having said this, I must add: There is nothing in the Islamic sources to indicate that we are allowed only to give our children Arabic names. Since Islam is a universal religion, there is no such requirement. Any name is okay so long as we keep in mind the above points. But, at the same time, while choosing names, we must strive our best not to compromise our Islamic identity.”

Almighty Allah knows best.

Q:

Is it compulsory to do ghusl after masturbation even when there are no discharges and how to stop falling to same sin repeatedly?

A:

You need to perform ghusl only if you ejaculated because of masturbation.

Since it is a grave sin, I advise you to break this habit. However, you can break it if you are willing to motivate yourself and take the necessary steps.

For details, let me cite one of my earlier answers:

“Masturbation is generally considered forbidden in Islam since it is deemed to fall under the category of sexual satisfaction outside the framework of marriage. According to the Qur’an, those who seek fulfillment outside the framework of marriage are deemed transgressors. (See the Qur’an: 23: 7). While explaining this verse, one often finds the commentators listing masturbation under the list of the forbidden categories of sexual fulfillment. What we have stated above is the generally accepted view. However, according to some scholars, if a person is so tormented by his intense sexual desire or craving that he fears falling into zina (fornication), in such a case, masturbation is permitted as the lesser of the two evils. His case may be compared to that of a person who is permitted to eat pork because of fear of death by starvation. However, having mentioned the above, we must state that one hardly needs to resort to it when we recognize the relatively flexible approach towards marriage that Islam adopts. Unfortunately, against the clear teachings of Islam, marriage has been rendered another difficult process today due to warped customs and conventions and undue expectations. When we approach marriage from the point of view of pristine Islam, we shall find less and less people being forced to exercise the above type of exceptional rulings.”

As for protection and remedy, we’d like to quote the following useful measures which can keep Muslim youths, who do not possess the means to get married, away from this sinful habit:

1-Observing fasting, because it bolsters one’s faith, preserves chastity, and protects one from evil thoughts.

2- Observing moderation in eating and drinking in order to avoid stimulating one’s desire.

3- Keeping away from anything that is sexually stimulating, such as pornographic pictures, erotic films and love songs.

4- Choosing good and righteous friends.

5- Keeping oneself busy in worship and spiritual acts.

6- Interacting with activities of the society in such away that it keeps you away from thinking about sex.

7-Avoiding gatherings and places that bring men and women physically close to each other.

8- Avoiding sleeping on beds that are so soft that they make one think about sex.

9- Trying to admire natural things such as flowers and beautiful scenery, which do not stimulate one sexually, instead of admiring girls and women.

10- Marrying as soon as possible.

Finally, we advise any Muslim involved in this sinful practice to resort to Allah seeking His help, and be assured that by returning to Allah with sincere repentance, He will never forsake him/her and will make it easy for him/her to give up such sinful act.

Almighty Allah knows best.

Q:

Is it permissible to make your wife swear because you are accusing her of cheating?

A:

It would be best if you trust your wife as best as possible. However, if you have reasons to doubt her integrity, you may ask her to make an oath. While doing so, she should be forewarned that making a false oath is a grave sin. If she were to do so falsely, she is invoking the wrath of Allah.

Almighty Allah knows best.

Q:

As-Salam alyakum I have a question about my irregular period, I’ve been struggling with it for a while now where it disappears and reappears out of nowhere and since Ramadan is coming up my period has lasted longer than usual and just asking this in case if last through Ramadan. Should I still fast during my period, do I still pray?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

What you may be experiencing may not be related to menses; it could be related to abnormal condition known as istihadah; the rules of istihadah are different from that of menses.

In the case of istihadhah, you need to pray after having taken a full bath at the end of your period; then you wash your private and make wudhu before each prayer. Washing and wudhu should only be done immediately prior to each salah.

For further details, let me cite here one of  my earlier answers on a similar question:

“The appearance of white discharges at the end of the period is an indication of the expiry of the menses. You should determine the end of your period based on your regular pattern of menses. The pattern may vary, as some women experience menses for seven or eight days, while others may experience it for less or more. Once you see the clear white discharge at the end of your regular pattern, you need not worry about the streaks of blood after. If, on the other hand, the white discharges did not appear, then the blood drops you experience are due to continuation of menses –unless the bleeding exceeds fifteen days.

The Prophet’s wife Aishah –as reported in the authentic sources –counseled menstruating women to wait for the appearance of clear white discharge to mark the end of menses.

We further learn from Umm Atiyyah: During the Prophet, peace be upon him, women did not pay any attention to the brownish or pinkish streaks of blood, following the expiry of the menses (as determined by the appearance of clear white discharge at the end of the period).

Therefore, you should wait for the clear white discharge to appear at the end of your period before you make ghusl. If you do not see it, then you ought to make ghusl only if your bleeding exceeds fifteen days. The cut-off point for the period is fifteen days; so what one experiences afterward cannot be reckoned as menses; rather it is due to the chronic condition known as istihadah. In the case of istihadhah, you ought to perform ghusl at the expiry of the period of menses (fifteen days is the maximum ). Once you do so, you only need to wash your private, wear a pad, and perform wudhu immediately prior to each salah.”

Almighty Allah knows best.

Q:

On the topic of mahr, is it acceptable for my mahr to be a continuous payment instead of a one time gift? I personally think that putting conditions in marriage contracts is not always the most secure thing to do as laws are different in many countries and the laws that apply to the country I marry in may not apply if I move to another part of the world.

What if the wife doesn’t ask for anything besides an education as her mahr? For example she could agree to buy her own wedding dress, etc for the marriage and agree to not spend extravagantly from her husband ‘s income during before and after marriage except spending for necessities like food clothing housing? Is that a good mentality?

And to clarify my previous questions, I’m not sure exactly how it works but if some countries don’t follow the Islamic laws of marriage, for example, in the West; does that mean the husband can manipulate these loopholes and show injustice to his bride or wife although she may be unaware or may not be able to do anything about it because Islamic law may not apply in that particular country? What are your thoughts on this?
I’m curious to know your answers. Jazak Allahu Khairan.

A:

Mahr is not a pillar or integral of marriage. Therefore, marriage is still  valid even if one did not specify any mahr. Allah says,” You will not be blamed if you divorce women when you have not yet consummated the marriage or fixed a bride-gift for them, but make fair provision for them, the rich according to his means and the poor according to his- this is a duty for those who do good.” (Al-baqarah 2: 236)

It is instead a bridal gift or a token of love. There is no fixed amount; it can be anything of value, big or small. And it can also be paid in advance or deferred or divided into two parts; one part is advanced, and another part is to be paid later, or even one may choose to pay it in installments.

However, it is best to consider that mahr should not be a burden. The spirit of the Shariah stresses moderation and discourages excessive demands. The Prophet (peace be upon him) said, “A most blessed marriage is that which comes with affordable mahr.” (Imam Ahmad and others)

Mahr can be anything of value for the woman, including teaching the Qur’an or taking her for Hajj or Umra. So, there is no need to be rigid on this issue.

A marriage contract is a good thing; a wife can stipulate a condition that he will not marry a second wife, or she will not be forced to quit her education or job or move to another country, etc. Once they have signed such a contract, they are bound by it. The Prophet (peace be upon him) said, “Of all contractual obligations we must abide by, the terms of the marriage contract have precedence.”

Muslims, as spouses, ought to be fair in treating each other. Therefore, Allah orders husbands to treat their wives most honorably, followed by an implied warning: “Allah is All-Hearing and All-Knowing.”

So, no Muslim with a moral conscience should use loopholes of the secular law to misappropriate the wealth or possessions of each other. Let them know that they will have to face Allah on the Day of Judgment if they do so.

Almighty Allah knows best.

Q:

I’m afraid have lost my husband and it’s all my fault. I’m so lost and I need hope that things will get better. He tried to show me the way and I was blind. Now it may be too late to save my marriage. What do I do??

I need a place to find answers. I’m so lost without him. I need to understand.

A:

I empathize with your situation and pray to Allah to help you reconcile with your husband.

You did not specify the factors responsible for the challenges in your marriage.

I would urge you to speak with a marriage counselor; you may contact the site’s editor to direct you to one of the counselors. I am sure a few do appear on this site from time to time.

I would also urge you to learn how to build a happy married life: You may get this book and study it:

Blissful Marriage: A Practical Islamic Guide by Ekram Beshir M.D.

Almighty Allah knows best.

Q:

As salama alaykum. I once heard a mufti say that if you’ve been making dua for so so long and Allah hasn’t given it to you, then it’s probably not good for you. This gives me the impression that I should stop making dua to get married. I’ve been making dua for marriage and children since I was 20 years old. Now I’m 44 and still nothing. I’ve continued making dua til this day and followed all the etiquettes. I know we aren’t supposed to stop or be hasty, but it’s been 24 years. I feel that maybe Allah’s answer to my dua is “No.” I’m a female, so the chances of me have children are slim. Please let me know what you think. Also, I’m very well educated on the etiquettes of dua, so there is no need to give me advice on that topic. I’m just wondering what your opinion is on this matter. Thank you so much for your time and input.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

I would not advise you to give up praying. Prayer is always good. Allah answers prayers as long as you pray sincerely. The answer comes in three ways: 

1. He grants you what you have asked for at the appropriate time, as Allah alone knows when you are ready to receive it.
2. If He does not grant your wish as you have prayed, He will prevent an inevitable calamity from you -because of your prayer;
3. Or He will reward you for your prayer in the next world.

Perhaps you should ask yourself: Am I putting so many conditions in finding a marriage partner? As an Imam serving GTA for over almost five decades, I know many women ended up getting no marriage proposal as they had been highly unrealistic in their expectations. 

One of the most important criteria to consider in choosing a marriage partner is faith and character. Unfortunately, many of those seeking marriage partners would tell me they are looking for a good Muslim with character. Yet, when it comes to making a final decision, it would turn out that material considerations weigh heavily in their minds. It is no wonder that we find them end up losing hope in getting married.

Almighty Allah knows best.

Q:

Asalamalaikum, I have a question about making the fasts from month of Ramadan after 2 years is possible? I read that you can make up fast only in the same years which Ramadan you did not fats is it true? Alhamdulillah I am Muslim 3 years now and I did not fast on my 1 Ramadan, 2 Ramadan I did not fast because I was pregnant and sick and 3 Ramadan I fast all days Alhamdulillah. Is it possible i make up fasts from my first 2 Ramadans? Thank you!

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

We ought to make up the fasts we miss in one Ramadan before the arrival of the next unless we have valid excuses: sickness or conditions such as pregnancy or breastfeeding, etc.

If one could not make up the missed fasts because of such valid reasons, then it is enough to make them up as soon as possible when they can afford to do so.

If, on the other hand, one did not make up the fasts of previous Ramadans without any valid reason, then one ought to make them up later and offer a fidya of feeding a poor person for each day of fasts they have missed.

This is the view of the Prophet’s companions such as Ibn Abbas, Ibn Umar, Abu Hurayrah and scholars like Sa`id ibn Jubayr, Mujahid, Malik,  ath-Thawri, al-Awza`i, Ash-Shafi`i and others.

Almighty Allah knows best.

Q:

Aslam alaikum. My wife started working after 5 years. When she started working I left her at her mother’s place so that my toddler child will be taken cared and it’s easy to work from her mother’s place. I’m also into a stressful busy profession mostly out of the city.

For almost three weeks when I’m away she had a contact with someone on social media who happened to be my cousin’s friend. He’s a Kafir and heard a womaniser. Gradually the text started and he kind of started getting intimate through texts. But my wife kept saying over the phone that she’s is kinda flawed. I knew that she felt guilty soon this. But it don’t stop at all. He made her feel that he’s a good guy. I’m sure anyone who proposes and interfere ones marriage cannot be a good man. When I came back home she continuously felt guilty and asked me if I forgive her if she flawed. I knew she’s in trouble laying the cards on the table. But never confronted. But one fine night I had a strong feeling to sneak her phone and to my surprise she was talking to that fellow which enraged me and I confronted it to her. She felt horrible and apologised to me. I told her that I forgave her. But the problem is not the incident. My problem is it’s been 5 months since it happened it is eating my head every day. How can my wife do this to me. nd I’m not able to concentrate on my work. I’m feeling depressed. I’m in a serious profession where lives are dealt with. Im having a hate love relationship with my wife now. I express my love better way now. But secretly the shaitaan is whispering and making me live in the past and making me hate her. I’m not able to handle this. I told her that I forgave but unable to forget it. Please help me?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

I would advise you to speak to a counselor. You should contact the site editor, who may be able to direct you to one of those who appear on this site from time to time.

You should forgive your wife if she has repented and stopped talking with the person and cut off all contacts with him. You cannot believe her unless she has done so and you are convinced about it.

Repentance proper entails the following steps:

1. Feeling true remorse over the sin one has committed;
2. Refraining from the same and shunning all the avenues or leads or circumstances that led to it;
3. Resolving never to do it again and following it up with good deeds.

For further details on repentance, you may also refer to the following answer:

The Door of Repentance Is Wide Open

Almighty Allah knows best.

Q:

Assalamualaykum. I wanted to ask if it is permissible to eat white sugar that is refined using big bone char? What is the opinion of the majority regarding this?
Jazakallah khair

A:

You should avoid buying sugar refined using bone char. Here is a list of Char-Free Sugar Brands in 2022 [Vegan List]

Almighty Allah knows best.

Q:

Assalamu alaikum,

My question is regarding civil law and if it relates to civil marriage.

Is there any ruling in Sharia that says that you must have a civil marriage within a specified amount of time before or after the Islamic marriage?

Is it permissible to be Islamically married before completing a civil marriage?

For my specific situation, my potential husband and I are in a foreign country where we wish to get married, but cannot marry civilly within this country. It is neither of our country of residence, and we will be here for at least a year on teaching contracts. We are hoping to get married Islamically in order to be married in the eyes of Allah and to be able to have a halal marriage during the time that we are here, and have a civil marriage after we leave the foreign country and return to one of our home countries where we can have a civil marriage filed. He is concerned that doing this would be non-compliant to Sharia Law and I would like to get some clarification on this matter.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

Although ideally, one should solemnize the marriage both Islamically and legally according to the laws of the land, because of your specific circumstances, you may do the nikah according to the rules of the Shariah and complete the requirements of civil marriage in your own country.

Once you have completed the requirements of Islamic marriage, you are lawful spouses in Allah’s sight and free to establish intimacy.

Almighty Allah knows best.

Q:

I am currently studying abroad in a university, with 2 more years left of studying. The person i have an interest in is also going to be studying abroad but for 3 years or so. i would like to ask about if its a good idea for us to get married and stay apart for these 2 years instead of engaging in a haram relationship, even though all we do is talk normally and not engage in anything explicit, i fear that it is indeed haram and its wrong. how do i proceed with this matter, do i marry her?

A:

It would be best if you got married to avoid slipping into Haram or undesirable actions.

After doing so, there is nothing wrong if you have no choice but to live apart because of your specific circumstances.

Almighty Allah knows best.

Q:

Assalamualaikum
I was travelling and i intended to stay at the place for more than 15 days.
Now, due to some circumstances, i have to leave early. Should I pray qasar salah or the full Salah while I’m still at the place?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

1) There is general consensus among scholars that if a person who is traveling is determined to return as soon as his work is done and does not know when it will be, then he may continue to pray Qasr as long as he is a traveler.

If, however, a person decides to settle down in a city, the moment he does so, he does not remain a traveler, and, therefore, he must pray full.

If, on the other hand, one is determined to stay only for a few days and he knows precisely how many days it is, then he should pray full, according to a great number of scholars, if his stay exceeds more than four days.

The Hanafi School, however, puts the number of allowable days at fifteen, while a third group of scholars put it at eighteen.

The first view seems to be the safest view to follow, as it has been based on the Prophet’s practice, for, according to authentic reports, he stayed in Makkah four days, and during his stay he prayed Qasr; he had already known in advance how many days he would be staying.

He is reported to have prayed Qasr for eighteen and twenty days on two separate occasions, when, most likely, he had no idea as regards the number of days he would be staying.

Having said this, I should rush to state that if anyone follows the position of the Hanafi School, he should not be blamed for his action, for there is a Fiqh- ruling based on acceptable practices of the Salaf al-Salih (pious predecessors). Since it is merely a question of differences of interpretation based on valid Ijtihad (creative exercise of reasoning), one should never make a big issue out of such differences of opinion among Imams.

2) The most accurate way to count the number of days for a traveler is to consider oneself a Musaafir only after one has crossed the boundaries of his city of residence. Thus in case of people living in Toronto, if they are in a long distance journey they will be considered travelers only after they have crossed the boundaries of GTA. The days of stay are calculated by excluding the day/days of going and returning.

Almighty Allah knows best.

Q:

Assalamu alaikum wa rahmatullahi wa barakatuhu.

Please my question is relating to mistakenly selling of obsolete products.

A seller sells digital products (software) online. However, a new version of one of the products is out (Version 2) and the old version (Version 1) has become obsolete.

The seller was unable to delist the old version (v1) from the website because of some coding issues, which he was still trying to troubleshoot. However, he was able to add the “ Do not buy “ warning sign in the product description and increased the product price so high so that buyers will be discouraged from buying. He also mentioned this (Do not buy Version 1) in all the online store’s social media handles such as twitter, telegram etc and mentioned that buyers should not buy the old version.

After some time he noticed that some buyers still bought the old version despite all the warning and changes he made. After some of the sales, he finally found a solution to the coding issue and managed to delist the product from the website. However, none of the buyers of the obsolete V1 software have reached out to the seller to complain about the purchase or return the Version 1, and the only information he has about the buyers are the account numbers (crypto wallet address) they used to pay for the transaction. Is the seller obliged to send back the money to the account numbers without contacting the buyers and without the buyers returning the software they bought?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

If you did mention it on the site and tried to delist the product but could not do so as it was beyond your control, you are excused. However, you should still try if there is any way of contacting the buyers; if you were able to do so, you should send them the new version.

Otherwise, you may do well to give the amount in charity to be on the safe side.

The Prophet advised us to leave that which is doubtful in favor of that which is not.

Purifying our income of all dubious sources and taints of haram is an essential duty of every Muslim.

Almighty Allah knows best.

Q:

I have a personality disorder are the pens lifted off me ?

A:

If you can function normally and fully possess your senses and can tell the difference between good and evil, you are accountable for your actions.

The pen is lifted only on a mentally challenged person who has lost the capacity to function normally. Personality disorder alone cannot constitute a factor lifting the accountability from us.

Almighty Allah knows best.

Q:

Can a Hanafi follow a Shafi in witr salaah of 2 rakaats and 1 rakaat during ramadhaan? if yes, provide any authentic evidences. shukran jazeelan.

A:

Witr can be performed in a number of ways such as the following:
1) Three rak’ahs with one salaam exactly as we perform the Maghrib Prayer; which has been the format followed by the Hanafi School. They have based this on a hadith reported by ‘Aishah, the mother of the faithful, “The Prophet, peace be upon him, used to perform witr by praying three rak’ahs, saying salaam only upon finishing (the entire three rak’ahs).” (Reported by Muslim). As a further evidence they cite a statement of Abu al-‘aliyah, “The Prophet’s companions taught us to pray witr exactly as we perform Maghrib Prayer, since the former is witr of the night, and the latter is witr of the day.”

2) Three rak’ahs with just one salaam at the end but unlike Maghrib one would skip the sitting after the two rak’ahs. This format of witr is considered acceptable, according to both Shafi and Hanbali schools. They have relied on a report from the Prophet, peace be upon him, that he used to pray witr without sitting in between– except in the last rak’ah.” (Reported by al-Nasai and Hakim);

3) Three rak’ahs are to be offered, but they are split into two parts; salaam is said after the first two rak’ahs, then following a slight pause, one stands up and prays another rak’ah followed by salaam. This is the format most preferred by the Maliki School and they consider it undesirable to do the other way except when one is following an Imam who adopts any of the other formats. They have based their opinion on a report from Ibn Umar that the Prophet peace be upon him, used to separate witr into two parts: two rak’ahs, followed by a single rak’ah, saying salaam after praying the two rak’ahs ( as well as after the third).” (Ahmad)

4) Praying more than three rak’ahs (i.e. five, seven, etc.), which has also been considered as permissible, according to Shafi and Hanbali schools. In their support they cite a number of traditions from the Prophet, peace be upon him, indicating the permissibility of doing the same.

As for the question, whether one can perform one rak’ah of witr all by itself, the scholarly opinion is divided on this issue.

According to both Shafi and Hanbali schools, one may perform one rak’ah of witr without incurring sin. It is not at all considered even as undesirable (makruh). This position of theirs is based on an authentic report from the Prophet, peace be upon him, “The (optional) night Prayer should be said in two’s and two’s; if you fear that dawn is approaching, finish it by praying witr, even if it be one rak’ah.” (Reported jointly by Bukhari and Muslim.)

However, according to both the Hanafi and Maliki Schools—also endorsed by some scholars of the Hanbali School– praying one rak’ah of witr is considered as undesirable. However—they insist—that one must do so, if he were to pray behind an Imam who has chosen to follow that format.

In light of the above discussion, it is reasonable to conclude that there is more than one valid way of performing witr. The Imams or schools who have opted for one of the formats or another have not done so based on their whims or caprices but in strict conformity with the transmissions handed down to them from the Prophet or his companions. If the Prophet, peace be upon him, had wanted the Ummah to rigidly follow a single format of witr, he would certainly have said so clearly and unambiguously, in which case the Ummah would have no choice but to stick to it. As it was not the case, we find the above divergence of opinion. We may reflect on Imam Malik’s comment to one of the caliphs who wanted to enforce a single school of Fiqh on the Ummah, “Don’t attempt to do that, for the Companions have dispersed in the lands, each one of them carrying with them an aspect or aspects of the Sunnah.

Almighty Allah knows best.

Q:

Hello , I am a 19 year old female. I’m going to start off my question by telling you the back story , I got sexually abused when I was younger on many many occasions by my grandpa. It happened more then I can count , I tried to block that out of my mind but what he did to me at that age , lead me to have a really bad habit of masturbation , I did it ever since he did it to me and taught me it , I would just do it with out even watching or knowing what I was doing , at a point when I was younger I didn’t even know it was something wrong. When I grew up (now) I have been trying to stop , and this is so hard for me , I know you all think i am just bad and running after my shahweh, but it really is not like that , what he did to me has messed me up in a lot of ways and I have been trying to heal in many ways , I am trying to get closer to my deen, but I just need help please. I have a friend who is a psychologist which told me that my hyper sexuality is due to me getting sexual abused through out my whole childhood , I know I can’t blame others for my mistakes but I just need help. I have never actually done anything with anyone , just myself but I still hate myself for it. I know it’s wrong in Islam too , I just need help please I am struggling with so many mental issues I feel so lost and just keep getting anxious about everything. Please do not judge me I just need help please I’m so lost.

A:

I empathize with your situation and pray to Allah to help you recover from the traumatic experience you have been exposed to.

You ought to keep away from this monster who has violated his trust and has committed a horrific offense. You also ought to do whatever you can to make sure that he does not repeat the same with you or anyone else.

Since your challenges are related to your traumatic past, you need to undergo therapy and counseling.

I would advise you to speak to a counselor. If you get in touch with the site editor, he may direct you to one of the counselors who appear on this site from time to time.

Almighty Allah knows best.

Q:

Assalamualaikum Warahmatullahi Wabarakatuh.

I have a few questions regarding what a revert should do about their pet dogs. I currently live with my non-Muslim family who has two dogs. They would not be willing to get rid of the dogs. What should I do? Do I still lose reward every day? I am trying my hardest to move out, but I can’t for another couple of months. I keep the dogs out of my room and have cleaned my room multiple times in attempt to get rid of any dog hair. Another issue I have though is that I also have two cats, so I am unable to tell what is dog hair and what is cat hair. Are my prayers and good deeds void? I am really stressed about this and feel completely stuck, so whatever advice you might have would be greatly appreciated. Jazakallah Khairan.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

There is no need for you to be overly concerned over this issue.

All you need to do is make sure that dogs do not enter your bedroom and if you have been in contact with its saliva to wash the spot.

You should know that Islam is a religion that teaches mercy and compassion towards all of God’s creation. ‘Show mercy to those on earth: you will receive the mercy of Allah.” (At-Tirmidhi and others)

Therefore, it is simply rude to insist that your family ought to put out these creatures of God whom they have been keeping as pets all their life. After all, they are not Muslims. So, you have no right to ask them to get rid of their dogs.

Islam allows us to keep dogs if we have genuine reasons, including guarding, guiding, shepherding, or other tangible needs.

In such cases, in case of hardship, some of the rigors of the laws are also relaxed.

In conclusion, you need not worry about the presence of dogs in your parents’ house.

Almighty Allah knows best.

Q:

As-salamu alaykum. I won a bid to clean a renovated brownstone that will be in use next month, to find out it has been converted into a church. Is it Haram to clean it?

Please let me know should I cancel.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

You don’t need to cancel the bid. The Qur’an makes it clear that preserving places of worship, including mosques, churches, and synagogues, monasteries, is a clear mandate of Allah. It is one of the explicit rationales for permitting war in Islam; Allah says:

“Were it not for God’s repelling people, some by means of others, monasteries, churches, synagogues, and mosques, wherein God’s Name is mentioned much, would have been destroyed. And God will surely help those who help Him—truly God is Strong, Mighty.” (Al-Hajj 22: 40)

Thanks to this, Islamic history has witnessed caliphs and others helping rebuild churches and synagogues. Scholars and jurists such as Abu Ya’la and others also have ruled the permissibility of Muslims contributing towards them.

Almighty Allah knows best.

Q:

Are killing games haram

A:

Islam teaches us to shun violence in all forms. When Islam forbids something, it also prohibits all the leads and incentives that may lead or promote it.

 Killing games have the effect of desensitizing those who watch them to violence. Furthermore, such games are addictive and hence highly pernicious.

Therefore, as Muslims, we are advised to shun them. Moreover, since time is the most precious capital, we should not waste it on frivolous activities. Therefore, although Islam allows us to have occasional outlets, you should choose games free of violence and obscenities and may render some emotional or moral benefits.

I am sure if you research, you can find clean and beneficial games.

Allah describes the true believers as ‘those who shun the frivolous.”

Almighty Allah knows best.

Q:

Salaam, question about divorce. If a husband says divorce only once through a letter and it has been 9 months now. Can the husband and wife remarry by renewing the nikkah?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

If you only divorced your wife once, you can undoubtedly remarry her through a new nikah.

However, before doing so, you may do well to learn from your previous mistakes to avoid them. It takes some serious work on our part to make a happy marriage. If you are serious about learning some tips, you should get the book, Blissful Marriage: A Practical Islamic Guide by Ekran Beshir.

Almighty Allah knows best.

Q:

I want to be a professional psychologist. Will it be a permissible occupation for me be given the fact that I might have to deal with male clients during internship?

Most of the cases field of psychology is not based on Islamic perspective rather than based on secular perspective.

A:

There is nothing wrong with choosing the field of professional psychology. It is a genuine and profitable career with which you can help people. The Prophet (peace be upon him) encouraged treatments and cures to help ourselves and others.

Professional psychology in this sense is not different from training for a physician; a physician is also in need of dealing with male patients.

So, since such professions have ethical boundaries, I am sure that would take care of your concerns. As a Muslima, you should be adhering to them even more strictly and place your trust in Allah.

I pray to Allah to bless you in your career and make it a source of blessings for you in this world and the next.

Almighty Allah knows best.

Q:

I would like this question to be answered by sheikh ahmad kutty
Hello.I have been doing research about following a scholar like you,and came across islamqa in question 198487 where they specified a list of things that a trustworthy scholar should have. One of them is that the scholar should be known by other scholars to be good, but what if i cant find that info about any scholar (i was trying to find others scholars comments on you, but didnt find anything).

If a scholar has most of those requirements but not all, can i follow him? I also saw that if i ask a scholar for a fatwa, i am not allowed to follow any other fatwa unless i have access to only one scholar, so i ask him out of necessity, but my intention is that, if i meet a scholar who is more trustworthy in terms of his knowledge and religious commitment than the first one, i will ask him. I asked islamqa a while ago about prayer in congregation, and i didnt have said intention, but i know that if i found a more trustworthy scholar id ask him about the same issue and follow him (even though that thing didnt cross my mind). Im scared cause i found out that following opinions in difference of opinion due to desires is haram. I suffer from waswas and have so many doubts, like i doubt if the only reason i did research on you is because some of your views would suit me better, but i dont remember at all, i know my intention is pure now cause i just need someone who i feel like has not done anything fishy and is trustworthy.A detailed answer would be appreciated.

A:

 I can very well understand your confusion.

However, there is no need to be tormented by such anxieties as long you try to understand the intent of such rulings.

To bring the issue closer to your understanding, you may compare it to any other professional field; a perfect example to consider is medicine.

As an intelligent person, you would consult a trained physician.

You would never choose a ‘fake physician’ who offers to treat you without any professional training or credentials.

The same is the case with training in Islamic scholarship. Unfortunately, we have so many individuals who have no training in Islamic sciences suddenly becoming ‘muftis’ or alims. That is a danger in the Western countries that scholars like Shaikh Muhammad al-Ghazzali warned against when he visited North America. He said the irony is that we lost capable engineers and ended up with ‘mediocre’ scholars.

So, the answers you cited are to make sure that you choose trained scholars to address questions related to Fiqh or Shari’a. 

We have reputed institutions in many parts of the world mentoring scholars who can guide the community in these areas.

I do not wish to brag about myself. But since you asked about my credentials, let me briefly state the following:

I have undergone intensive training in the traditional Islamic sciences in India and Saudi Arabia (spending fifteen years), qualifying as an alim and faqih; spent several years researching at the University of Toronto and McGill in areas related to Sharia and Islamic theology, and served as an Imam and Director of three of GTA’s major mosques/centers for almost five decades.

 In the above capacity, I was called to answer questions on various forums sharing the stage with prominent scholars from North America and overseas and invited to answer fatwa questions on various international sites, including www.islamonline.net, onislam.net, and presently this site.

I never put myself forward to fulfill this role; instead, others thrust it upon me, including scholars. Scholars and imams from GTA and elsewhere have also consulted me on various issues. I pray to Allah to forgive my shortcomings and show me the truth as truth and the error as an error. 

However, I would rush to add: In so far as I dare to answer questions, I follow the acceptable methodology of Islamic scholarship. I do not simply parrot out answers written in books; instead, I study the sources and select what I consider to be the most practical answer based on the person’s milieu and needs.

While doing so, sometimes, my answer may be different from that of a scholar from the Middle East or India, or Pakistan. That is because of my experience in North America, where Muslims’ issues and challenges are different.

Our scholars have recognized that rulings may change according to time and place. The Shari’ah is not a static thing; while its fundamentals are constant and immutable, its applications can vary according to the needs of the times and circumstances.

As for whether you can consult different scholars on the same issue, it is acceptable to do so as long as you are doing so for your satisfaction and not for fishing for the most convenient fatwas.

If you were to receive different answers from different scholars, you must follow the ruling that your conscience is comfortable. The Prophet (peace be upon him) said, “Consult your conscience even if they give you a different verdict.” (Ahmad, Darimi, and others).

I pray to Allah to forgive us our many sins of omission and commission, accept our humble works, and make us worthy of receiving His grace and mercy.

Almighty Allah knows best.

Q:

Salam alaikum, what is the ruling on studying the history of non-islamic civilizations.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

History and study of the civilizations, whether Muslim or otherwise, is a valuable field of study as long as we keep the Quranic paradigm of tawhid.

Allah orders us in the Qur’an to travel in the land and study what happened to nations and communities that rebelled against Allah and His Laws.

Allah says:    

“Say, “Journey upon the earth and behold how the guilty fared in the end!” (Qur’an: 27: 69)

Say, “Journey upon the earth and observe how those before fared in the end, most of whom were idolaters.” (Qur’an: 30: 42)

And after narrating the story of Prophet Yusuf, peace be upon him, Allah says:

“Certainly, in their stories is a lesson for those possessed of intellect.” (Qur’an: 12: 111)

The Qur’an, in so many places, orders us to ponder the signs of nature and history of the previous nations to learn lessons so that we can make the right choices as to how to navigate through life by avoiding past mistakes.

History is a treasure house of human experience. By studying history, we can discern the cause of the rise and fall of nations. They say history repeats itself. Allah orders us in the Quran to travel in the land and study what befell the nations that perished.

Thanks to the Quranic exhortations, Muslims wrote hundreds of books on history. Ibn Khaldun wrote his famous masterpiece Kitāb al-ʻIbar (“Book of Lessons”) into seven books – including Al-Muqaddimah (‘The Introduction’) as well as others that covered world history and historiography of the Berbers and the Maghreb. He distinguished himself by his critical approach to using sources and his attempt to synthesize the information to arrive at the lessons that we can learn from the rise and fall of nations. He was inspired by the Quranic mandate to discern the lessons. His word choice (i.e.’ibar’) as a title for the book reminds us of the Quranic motive.

Allah orders us in the Qur’an to travel in the land and study what happened to nations and communities that rebelled against Allah and His Laws.

Almighty Allah knows best.