Dear brothers and sisters, 

As-salamu Alaikum wa Rahmatullahi wa Barakatuh.

Welcome to this special Fatwa session, where we will be addressing your questions on Itikaf, Laylat al-Qadr, and Zakat al-Fitr. We sincerely thank all of you for taking the time to send in your important questions. Your eagerness to seek knowledge and understand the rulings of our beautiful deen is truly commendable.

A special and heartfelt thanks goes to our esteemed guest, Sheikh Ahmad Kutty, for joining us today and for sharing valuable insights in response to your queries. May Allah reward you abundantly for your time and effort in guiding us.

Now, without further delay, let’s begin! Stay tuned as we go through your questions and provide clear and authentic answers.

Question 1:

Is Itikaf sunnah or fard? What are its conditions?

Answer 1:

I`tikaf refers to secluding oneself in a mosque to focus on worship and spiritual reflection. It is a highly recommended Sunnah act, especially during the last ten days of Ramadan.

The main goal of I`tikaf is to achieve spiritual purification by detaching from worldly distractions and focusing entirely on worship, self-discipline, and mindfulness of Allah.

I`tikaf can be classified into two categories:

Obligatory (Wajib): When someone makes a vow (Nadhr) to observe I`tikaf, it becomes mandatory for them, as fulfilling vows is a religious obligation.

Recommended (Sunnah Mu’akkadah): It is strongly encouraged for those who observe it voluntarily, especially during the last ten days of Ramadan.

Scholars have minor differences regarding the rulings and etiquettes of I`tikaf, but there is consensus that it should be observed in a Jami` mosque (where Jumu`ah prayers are held). Imam Abu Hanifah, however, permits women to observe I`tikaf in their homes’ prayer area (Musalla).

Regarding the condition of fasting during I`tikaf, scholars have two differing views:

• Not required: Imams Ash-Shafi`i and Ahmad maintain that fasting is not a condition for I`tikaf.

• Required: Imams Abu Hanifah, Malik, Awza`i, and others argue that fasting must accompany I`tikaf.

The Prophet (peace be upon him) would observe I`tikaf by secluding himself in a designated area of the mosque, typically a small, private space. He would only leave for essential needs such as prayer, purification, and relieving himself.

During I`tikaf, the Prophet did not visit the sick or attend funerals, and he did not have conjugal relations. However, he occasionally spoke briefly with his wives when they visited him.

Key Rules and Etiquettes of I`tikaf

• Duration: I`tikaf can be observed for any length of time, but the last ten days of Ramadan are especially recommended. If someone cannot commit to the entire period, observing I`tikaf for any duration is still highly beneficial.

• Intention (Niyyah): It is essential to make a sincere intention for I`tikaf. If one has vowed to perform I`tikaf in a particular mosque, such as Masjid al-Haram or Masjid an-Nabawi, fulfilling the vow is obligatory.

• Focus on Worship: The primary activity during I`tikaf should be worship, such as dhikr (remembrance of Allah), prayer, du`a’ (supplication), and Qurann recitation. Attending beneficial religious lectures or studying Islamic knowledge is also encouraged.

• Avoidance of Distractions: I`tikaf requires dedicating time solely to worship, so unnecessary worldly activities, such as idle conversation or entertainment, should be avoided.

• Staying Within the Mosque: One should remain in the mosque except for essential needs, such as using the restroom, performing ablution, or caring for other basic necessities. Leaving the mosque without necessity breaks the I`tikaf.

By following these guidelines, I`tikaf becomes a powerful means of purifying the heart, increasing devotion, and drawing closer to Allah. May Allah grant us the ability to engage in acts of worship like I`tikaf with sincerity and mindfulness. Ameen.

Question 2:

Can we visit the sick during itikaf?

Answer 2:

I`tikaf is a spiritual retreat focused solely on worship, with the person remaining in seclusion. They should only leave for essential needs, such as using the restroom, bathing, or performing ablutions (Wudu).

It is best that those observing I`tikaf do not step outside the mosque except for these necessities. Visiting the sick or attending funerals are not considered necessities and should therefore be avoided during I`tikaf.

As for the issue whether one can leave the mosque to visit the sick or attend a funeral, there is some disagreement among scholars.  There is a consensus that leaving for essential needs does not invalidate I`tikaf. However, they differ on whether visiting the sick or attending a funeral is allowed during I`tikaf.

• Majority View: Most scholars, including those from the Hanafi, Maliki, Shafi`i, and official Hanbali schools, believe such actions invalidate I`tikaf.

• Minority View: A few, including one narration from the Hanbali school and the Zahiri school, think it does not.

Evidence for the Majority View

The strongest evidence is from `Aishah (may Allah be pleased with her), who reported:

“When the Prophet (peace be upon him) was in I`tikaf, he would bring his head close to me so I could comb his hair, and he would not enter the house except for human necessities.” (Al-Bukhari and Muslim)

This indicates that the Prophet (peace be upon him) restricted his movements to only essential needs, not for visiting the sick or attending funerals. Consequently, the majority of scholars conclude that such actions invalidate I`tikaf.

Question 3:

Can I go to work during itikaf?

Answer 3:

Scholars unanimously agree that leaving I`tikaf for work is not permitted, as it contradicts the essence of seclusion and exclusive devotion to worship. I`tikaf requires detachment from worldly affairs, and unlike essential needs—such as using the restroom or obtaining food if no one can bring it—work is not considered a necessity that justifies leaving the mosque.

Some jurists allow exiting for funeral prayers or visiting the sick, though they deem it preferable to remain in seclusion. However, no school of thought includes work among the valid exceptions.

For those unable to dedicate themselves to a full I`tikaf, an alternative is to make the intention for I`tikaf whenever entering the mosque. According to the Shafi`i school, even a moment of seclusion with the right intention is considered I`tikaf.

Question 4:

Is it possible to catch up with Laylat al-Qadr twice in the same Ramadan?

Answer 4:

Laylat al-Qadr is a special night that comes once each Ramadan. It is not multiple nights. The exact date is hidden, so we should look for it during the last ten nights, especially on the odd-numbered nights.

Question 5:

Does Laylat al-Qadr differ by location?

Answer 5:

Laylat al-Qadr is the same for all Muslims, no matter where they are. While local moon sightings and the start of fasting may cause slight differences in when communities observe the last ten nights, the actual night is a specific moment set by Allah.

The Prophet (peace be upon him) said: “Seek it in the last ten nights of Ramadan.” “Seek it in the odd nights of the last ten nights of Ramadan.”  (Reported by Al-Bukhari)

This uncertainty encourages believers to devote themselves to worship, prayer, and supplication during these nights. This way, they won’t miss the unmatched blessings of Laylat al-Qadr.

Since we don’t know the exact night, the best way is to practice sincere devotion during the last ten nights. This commitment ensures you may experience this night of divine mercy and great reward, even if you aren’t aware of it. Dedicating yourself to worship guarantees the abundant blessings and mercy that Allah promises to those who seek it earnestly.

Question 6:

Is it permissible to give vegetables as zakat al-fitr?

Answer 6:

Taking out vegetables or fruits as Zakat al-Fitr is not enough because they are not staple foods that people rely on daily.

Zakat al-Fitr must be given in the form of staple foods, which are the essential foods people need every day. Examples of staple foods include grains like rice, lentils, beans, and wheat. Fruits like dates and figs are also acceptable if they are commonly stored and eaten in the local diet.

The term Qut means the food that gives the body energy, usually including stored grains and dried fruits that people need for daily nutrition.

A Hadith reported by Al-Bukhari and Muslim on the authority of Abu Sa`id al-Khudri (may Allah be pleased with him) supports this ruling. During the time of the Prophet (peace be upon him) people would give a Sa`i, a traditional measurement of food, which included barley, raisins, dried curd, and dates – foods that were staples in Medina.

Ibn al-Qayyim (may Allah have mercy on him) explained that if a community’s staple food differs from grains, they should give Zakat al-Fitr based on their primary food source. This could be corn, rice, or even non-grain foods like milk, meat, or fish. Most scholars agree that the purpose of Zakat al-Fitr is to help the poor on `Eid by giving them the food commonly eaten in their area.

In short, Zakat al-Fitr must be given as staple food so the poor get what they usually eat. This supports the main idea of Zakat al-Fitr: sharing and meeting the needs of the less fortunate according to local eating habits.

Question 7:

Is it permissible to give of powdered milk as zakat al-fitr?

Answer 7:

No, powdered milk is not considered sufficient for Zakat al-Fitr, as it is not classified as a staple food. For further details, please refer to the answer to the previous question.

Question 8:

Why is fasting on 13,14,15 days of shaban considered as an innovation? Is it haram to fast only on those days considering it special? Can u further explain in detail? Prophet has fasted on those days along with the other days too.. But ppl innovated it and calling it barath and fasting on those days making it special..

Pls explain in detail if its made up..becuz in srilanka everyone follow it..and they fast only on the white days of shaban.. And I tried my best to explain my frnd abt this.. She didnt listen either.. Explain in detail with proofs saying that its really haram to do something which the prophet didn’t

Answer 8:

Fasting on the White Days—the 13th, 14th, and 15th of each Hijri month—is a well-established Sunnah. The Prophet (peace be upon him) encouraged his followers to observe this practice regularly, and Sha`ban is no exception. Fasting these days in Shaban is permissible and falls within the general recommendation.

Ibn Milhan al-Qaysi reported that his father quoted the Prophet (peace be upon him) as saying: “Fast on the White Days: the 13th, 14th, and 15th.” He also said: “They are like fasting for a lifetime.” This narration confirms that the practice applies to all months, including Shaban.

The White Days refer to the nights when the moon is full, specifically the lunar month’s 13th, 14th, and 15th. They are called “White Days” because the moon’s brightness extends figuratively to the days themselves.

The Prophet (peace be upon him) confirmed their significance in an authentic Hadith narrated by Jarir ibn `Abdullah (may Allah be pleased with him): “Fasting three days of every month is like fasting for a lifetime. The White Days are the mornings of the 13th, 14th, and 15th.” This Hadith, recorded by An-Nasa`ī, was authenticated by Imam Ibn Hajar.

Since there is no specific prohibition against fasting these days in Shaban, they remain part of the general Sunnah of fasting the White Days, just like in any other month.

Question 9:

once was angry beacuse i was arguing with a guy and he threatens me wanted to fight me , and then we went home, and he called me to talk again and maybe I though that he wanted to fight me again , and I brought a knife , but he never attacked me and nothing happend, I feel so bad beacuse of I brought it ,beacuse it could easily be solwed trough phone call, I knew the guy from before , and we could make it peacfully easily, after that thanks god nothing happened,, we became friends, but I feel big guilt still beacuse I brought the knife, and intend to hurt him if he starts fight,I want to repent, but I don’t know about ruling, must I contact him and tell him and give him blood money or something, I am so scared I want to repent

Answer 9:

Since you didn’t harm anyone and only carried a knife for self-defense when threatened, there’s no need for extreme measures. Instead, making regular istighfar (seeking forgiveness) is enough. The Prophet (peace be upon him) encouraged us to make istighfar daily to atone for both intentional and unintentional sins or transgressions.

You can also recite the following dua’ regularly:

Rabbi ighfir lī dhanbī kullahu, diqqahu wa jillahu, wa sirrahu wa ‘alāniyatahu, awwalahu wa ākhirahu, wa mā ‘alimtu minhu wa mā lam a‘lam.

“My Lord, forgive me all of my sins: the minor and the major, the secret and the public, the first and the last, those I am aware of and those I am unaware of.”

Question 10:

If a girl studies in a mixed university will she go to hell? Will she get serious punishment?

Answer 10

The determination of who enters heaven or hell is solely the prerogative of Allah. No human being has the right to assume this authority. The Prophet (peace be upon him) was explicitly reminded of this in the Quran:

“You [O Prophet] have no say in the matter. It is up to Allah to turn to them in mercy or punish them, for indeed they are wrongdoers.” (Quran 3:128)

Regarding boys and girls sharing a classroom, there is no inherent issue as long as they adhere to the ethical guidelines governing interactions between men and women in Islam.

Historically, men and women coexisted in public spaces, including markets, while maintaining proper Islamic etiquette. Women were also present on battlefields, sometimes even fighting alongside men.

Therefore, attending a mixed university is permissible within the framework of Islamic decorum.

Question 11:

We are 8 siblings. 5 brothers and 3 sisters. Around 30 years back my father became severely ill and was unable to take care of his business and provide for the family. One of my brothers, 3rd child of my parents, who was 14/15 years old that time stopped going to school and started taking care of my dad’s business and started supporting the whole family. Still now he is doing it. Our father started feeling better within a year but my brother still stayed with my dad helping him with the business to provide the whole family of 10. All of our siblings graduated from college from home and abroad except him. Now he is 45 years old and does not have any educational certificate, personal saving, and property for him. He is still taking care of my father’s business and the parents and everything in between. Now all of our siblings are educated and 6 of them are staying abroad, married and have family and kids. But no one take care of the parents or the business or anything, but they want the fair portion of property that’s all.
Can my father give some extra property to my brother who is supporting him for about 30 years and didn’t get to do any personal savings for himself? He has family and kids to take care of. Please let me know. Thank you.

Answer 11:

Since your brother has dedicated his time and effort to managing your father’s business, he is certainly entitled to fair compensation. This should be determined based on just and reasonable standards. Your father can specify this in his will, or better yet, settle the matter promptly rather than waiting until he is on his deathbed.

Question 12:

I’m pregant through an haram relationship would I go to the hell fire if I decided to abort the baby.

My mother wants me to abort the child and the father isn’t necessarily taking responsibility and isn’t really a good Muslim.

Answer 12:

I am sorry to hear about your situation. You should turn to Allah in sincere repentance. The right course of action is to take responsibility for your choices without compounding the situation by committing another grave sin—murder.

In Islam, abortion is prohibited except in extremely dire circumstances, and your case does not fall under such an exception.

Engaging in an unlawful relationship has led to this pregnancy, but that does not justify ending the life of an innocent child.

Financial difficulties, pressure from your parents, or other personal concerns are not valid reasons for abortion. Instead, you should prepare to care for the baby.

However, the door of repentance remains open. You must sever ties with the man involved. If he is willing to marry you, it may be an option after both of you sincerely repent. If he refuses, then he has wronged you, and you must accept the consequences of your actions while striving to move forward in a way that aligns with faith and responsibility.

Question 13:

I have been diagnosed with with Triple negative breast cancer so for this reason i will not be able to have children naturally. Due to medical condition/reason now, can i use donor egg as my husband’s sperm is already frozen in clinic. This is all due to medical reason now, like IVF

Answer 13:

This is not allowed in Islam. You should only pursue permissible means for conceiving children and avoid unlawful methods. If you proceed with an impermissible route, the child born through such a process is not yours; rather, it is a child born of an unlawful union. In Islam, you are not considered the mother.

The International Islamic Fiqh Academy has ruled that IVF is permissible in Islam only if both the sperm and egg originate from a husband and wife who are lawfully married. Any involvement of a third party—whether through egg donation, sperm donation, or surrogacy—is strictly prohibited.

Introducing an outsider’s egg or sperm is akin to sharing the marriage bed with someone else, an act regarded in Islam as no different from Zina (adultery). A child conceived through such a procedure is considered born of Zina, making the act profoundly sinful and impermissible for any Muslim to pursue.

Since this practice is undoubtedly reprehensible and sinful, no Muslim should entertain it as a means of conceiving a child. Instead, a believer must place full trust in Allah’s wisdom and decree.

Accepting Allah as the Sovereign Lord and Creator means surrendering to His will, recognizing that He alone determines the gift of offspring. As Allah states in the Quran:

“To Allah belongs the sovereignty of the heavens and the earth. He creates whatever He wills. He grants daughters to whom He wills, and sons to whom He wills; or He gives both sons and daughters to whom He wills, and makes barren whom He wills. Indeed, He is Knowing, Able.” (Ash-Shura 42:49-50)

Therefore, one should continue to pray to Allah for offspring while pursuing only permissible treatments within Islamic guidelines. If Allah wills, He will grant the request. If, however, He decrees otherwise, a believer must accept His judgment with patience and faith, trusting in His infinite wisdom and mercy.

Question 14:

My child has autism. After his diagnosis I am really unhappy and trying my best to stay motivated. One thing is bothering me more than my child’s autism is there is high chance of having second child on same problem. It’s just broke me apart. I am always thinking if my second child is born with level 3 autism what will I do? I have seen severely autistic people breaking bitting kicking and constantly making noise. Somehow my mind is started believing very strongly that my second will be the same as my first child. I want to mention that I am not a strong woman. My father has problem with anxiety and I have too. I know in islam it is suggested to have more children. I know everything is in hands of Allah. I have waswasa problem and after my son’s autism is getting more. Most of the autistic people are unemployed and when I think about my child’s future without me I feel even more upset. This world is already very tough for typical people and people with disabilities face 10 times more challenges. People with disabilities are already unwelcomed. I am trying my best to focus on my son but from morning to evening i think of his autism. I find no peace. I tried to give myself examples of other who are facing way more problems but still no good result.

Answer 14:

I truly empathize with your situation and encourage you to remain patient through the tests that Allah sends. These trials are not meant to break us but to help us grow spiritually. Take comfort in knowing that even the Prophet (peace be upon him)—Allah’s beloved and chosen messenger—faced immense challenges. He himself taught us that the prophets endure the greatest tests, followed by those who are closest to them in righteousness. This world is a place of trials, and while patience is easier said than practiced, it brings immense rewards and blessings.

Regarding your concern about the possibility of your next child being autistic, it would be wise to consult a medical expert. If there are reasonable concerns, you are permitted to take appropriate precautions using safe methods. However, view your current child as a means to earn Jannah. Caring for them with love and embracing Allah’s decree is an expression of sincere faith. This life is temporary and filled with challenges, but the next life is where we will find true peace and relief.

Strengthen yourself through dhikr and du`a’. Here are some supplications that may bring you comfort:

• Rabbana afrigh ‘alayna sabran wa tawaffana muslimīn.
  Our Lord, pour upon us patience and cause us to die as Muslims.

• Allahumma ayyidnī minka bi-sabrin dā’im.
  O Allah, support me with constant patience from You.

• Lā ilāha illa-Allāhu al-‘aẓīmu al-ḥalīm, lā ilāha illa-Allāhu Rabbul-‘Arshil-‘Aẓīm.
  There is no god but Allah, the Almighty, the Forbearing. There is no god but Allah, the Lord of the Mighty Throne.

• Lā ilāha illa-Allāhu Rabbus-samāwāti wa Rabbul-arḍi wa Rabbul-‘Arshil-Karīm.
  There is no god but Allah, the Lord of the heavens, the Lord of the earth, and the Lord of the Noble Throne.

• Allahumma yā Ṣabūr ṣabbirnī ‘alā mā balaytanī wa imtaḥantanī yā arḥamar-rāḥimīn.
  O Allah, O Most Patient, grant me patience over what You have tested and tried me with, O Most Merciful of the merciful.

• Allahumma aj‘alnī minaṣ-ṣābirīn, warzuqnī aṣ-ṣabra ‘alal-balā’, waj‘al ajrahu ‘aẓīmā.
  O Allah, make me among the patient, grant me patience in the face of trials, and grant me a great reward for it.

• Allahumma yā mufarrijal-humūm wa yā kāshifal-kurūb, farrij hammī wa yassir amrī, wa kun ma‘ī fī waqtid-ḍīq.
  O Allah, O Reliever of worries, O Remover of distress, relieve my worries, ease my affairs, and be with me in times of hardship.

• Allahumma innī ‘abduka wabnu ‘abdika wabnu amatika, nāṣiyatī biyadik, māḍin fī ḥukmuk, ‘adlun fī qaḍā’uk. As’aluka bikulli ismin huwa lak, sammayta bihi nafsak, aw ‘allamtahu aḥadan min khalqik, an tufarrija ‘annī hammī, watakshifa kurrbī, wa taj‘alanī minaṣ-ṣābirīn.
  O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your decree over me will be carried out, and Your judgment about me is just. I ask You by every name that is Yours, which You have named Yourself with or taught to any of Your creation, to relieve me of my worry, remove my distress, and make me among the patient.

May Allah grant you strength, patience, and ease in your affairs.

Question 15:

My friend is a revert and a Muslim man want her hand in marriage. Her parents don’t know about her converting to Islam or her wearing the hijab. She keeps contact with them and is on good terms but don’t plan on telling them now because she is still a university student. She wants them to meet the man multiple times as it would be easier for them to accept the relationship and the marriage, and as her father would be present it wouldn’t be haram for them to speak. Here’s the problem she can’t wear the hijab at home so if the man comes he will see her without it. We also don’t know if, for a meeting between future spouses, we need to tell the non Muslim parents how it works, what is a muqabala, ect. Could you help us please?

Answer 15:

Given her circumstances, she may wear modest clothing while being exempt from the strict requirements of hijab. Allah knows best.

Question 16:

Let assume that on January 2024, I started saving by putting $10000 aside, and putting aside $1000 every month thereafter until december 2024. Should I pay zakat on the $10000 which remained in the saving account for the whole year, or on the $21000 accumulated at the end of the year, or an average ? Jazakoum allah kheir.

Answer 16:

In this case, you should estimate the average balance that remains in your account throughout the year and calculate Zakah at a rate of 2.5% on that amount. This ruling is inferred from the opinion of Imam Abu Hanifah.

Question 17:

Is it permissible to read a book with a title that contains shirk but the actual contents of the book has no shirk?

Answer 17:

If the book’s content is free from shirk, you may read it. You are also permitted to read it if your intention is to understand their beliefs in order to protect and strengthen your own faith, or if you are researching their beliefs to refute them and promote the truths of pure monotheism.