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New Muslims Related Fiqhi Issues (Fatwa Session)

Sheikh Ahmad Kutty
01 February, 2020

Dear Brothers/Sisters,

 

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

Saturday, Feb. 01, 2020 | 09:00 - 11:00 GMT

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



Q:

Salam!

I have an issue regarding which fatwas I should take – if one school or group of scholars tells us that this is haram but the other group of scholars or school tells us that it is halal, but then another group tells us that it’s makrooh, and another says it’s recommended and so on.

 

A:

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Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

I answered this question in a previous session; you should consult it.

The brief answer to your question:

When you find different rulings from different scholars, you need to verify the following:

1- Is the person offering the decision known for his expert knowledge of the issues, or is he simply a mediocre?

2- Is he known for his integrity?

When you can verify these two criteria, then you need to ask, is the answer convincing: rational and acceptable to your mind/heart?

If the answer is yes, then you can follow that; you should not worry about the opposing views.

Allah will ask you only whether you consulted a scholar or not. Once you have done so, you are free from blame; never mind the opposing views.

Allah Almighty knows best.



Q:

 

Assalamu walaikum, I have a doubt about the deceiver, I always read talking about the false Messiah, but why do we use that word? “false messiah”?, will he say that it is God and not Jesus, or will he say that it is Jesus and not God?

If it is he stating that it is God because he calls him false messiah and not false God? For we know that the Messiah is not God and neither son, please help me understand, jazak Allah khair.

 

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A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 False Messiah is called al-Maseeh al-dajjal; he is the false Messiah who will be sent before the Hour; he would work to turn people away from the truth.

There are two opinions about why he is called Maseeh. One of them is that he is called Maseeh because he is one-eyed, and his other eye is as if wiped out. Another view is that he is given some extraordinary powers like Jesus, but unlike Jesus, he will use them to turn the people away from the way of Allah. He would claim divine powers and call people to worship him. That is why he is called the false Messiah.

Although he would mislead many, he cannot deceive the believers as they will recognize the sign written on his forehead, which they can read ‘kaafir or rejector of truth’.

Jesus, the true Messiah, will defeat him. Jesus will slay him in combat, and that will be the end of his story.

I pray to Allah to save us from all trials and tribulations, including that of the false Messiah, and help us remain steadfast on the straight path.

Allah Almighty knows best.



Q:

I love a girl so much and she also love me. We are practising Islam very well and faithfully. But, by mistake we involved a relationship. We can’t come back from the relationship never. No way. We tried to finish the relationship but didn’t.
This situation we decide that we get marriage because we are adult. But parents are not agreed with us now because of now we are building our careers. They will give marry us after some years.
So, if we will marry by ourselves without informed our parents for avoid sin and our relationship is to be halal. Then, is the marriage done or correct or legal? Is Islam approve our marriage and accept us a legal couple?

A:

If you cannot guard yourself against fornication, you should get married. Before doing that, you ought to repent of your sins and turn to Allah seeking forgiveness. Once you have sincerely repented, you can marry her proper way, using both legal and Islamic methods

Try to convince your parents by making them aware of the seriousness of the matter. Perhaps you may be able to persuade them by using an Imam or wise person in the community.

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If they still do not agree, then you may get married, but you should do so legally and not as a secret affair.

There is no room in Islam for secret marriage.

As for the requirements of marriage, I would copy here one of my earlier answers:

“The minimum conditions for the validity of nikah are the following: The consent of the guardian of the woman, presence of witnesses, offering and acceptance, and finally mahr (dower). Once the above conditions have been fulfilled, the marriage will be deemed as valid; but if these conditions are not fulfilled, then it will be considered as being null and void.

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

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

Based on what has been stated above, the concept of a marriage “just for both of you or for Allah” is not tolerated in Islam.

Society has a share in marriage in the sense that people should know that both of you are married so that they do not suspect you of maintaining an illicit relationship. According to the teachings of Islam, we are under obligation to do whatever we can to safeguard our religion, honor, and dignity; and as such we should stay away not only from that which is considered as strictly haram or forbidden but also from all that is doubtful and dubious. The Prophet (peace and blessings be him) said, “Whosoever shuns what is doubtful he has protected his religion and honor; but whosoever commits what is doubtful, he may inadvertently fall into haram!”

Allah Almighty knows best.

 



Q:

Subhanallah, Alhamdulillah, Allahu Akbar… I have a serious but maybe odd question hopefully some one can answer, Inshallah. I don’t live anywhere near a Masjid and im the only muslim I know. I listen to all of Mufti Menk lectures on YouTube, I thank you all and him from the bottom of my heart for all that you’ve taught me. I work as a server/ waiter at a steakhouse. I have a felony record and this is the only job I can find where I can make $20 an hour. I have to where make-up on my face to cover my tattoos. I dont know what to do when its time for Salah and I cant perform Wudo because ill wipe the make-up off my face. I really need help please… Thank u

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 

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If you cannot remove the makeup on your face at work because of your job situation demanding to cover it, then you are allowed to wash your hands, mouth, and arms, and wipe your head and ears and wash your feet, while making a symbolic ablution (tayammum) instead of washing your face.

To perform tayammum, you need to strike a clean surface with both hands and blow off any dust on them and then wipe your face and hands once.

However, while at home, you need to remove your make up and wash your face while performing wudu.

I would also advise you if you can remove the tattoos safely from your face, you should do it.

Allah Almighty knows best.



Q:

Assalam alaikum ya sheikh. May Almighty Allah increase you in knowledge. Ameen

My question is that:-  If as a father, I raised a new born baby from a woman not my own wife. Because the biological mother of that baby has passed away after she gave birth to the baby but my own wife breast feed the baby and we raised the child up to maturity. Will that make the child to become our muharram?

Does the ruling on this also the same to a situation where by I raised the child from infancy to maturity but was not breastfeed by my wife but his late biological mother?

A:

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Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

Your wife is known as the milk mother of the baby; as such, a mahram relationship is established between her and the baby. Here is the Quranic verse about forbidden marriage relations based on blood, breastfeeding as well marriage relationship:

Your wife – in this case- is known as the milk mother of the baby. As such, a mahram relationship has been established between the two. Here is the Quranic verse about forbidden marriage relations based on blood, breastfeeding as well marriage relationship:

“Forbidden unto you [as wives] are your mothers, your daughters, your sisters, your fathers’ sisters, your mothers’ sisters, your brothers’ daughters, your sisters’ daughters, your milk-mothers and milk-sisters, the mothers of your wives, the stepdaughters in your care—born of your wives with whom you have consummated marriage, but if you have not consummated the marriage with them, then there is no blame on you—and the wives of your sons who are from your loins, and two sisters together, save for what is past. Truly God is Forgiving, Merciful.”

Allah Almighty knows best.



Q:

Salamun alaikum wa rahmatullahi wa barakathuh,

 

Alhamdulillahi Katheera, my marriage is fixed and is In’shaa Allah going to be in Feb.

my parents want to give a feast out of happiness to all the relatives and orphanages. But my would be in-laws doenot want it to be done and says that in Islam there is only one feast that is Walima from the grooms side.

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My parents want to give a feast and thinks it’s not wrong as we are doing it simple and out of happiness.

I want to know if it would be a sin if they organize a wedding feast. Please help.

Jazakallahu khairan katheera,

Salams.

A:

 Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

They are right in saying that Walimah is the responsibility of the boy; they are the ones to host it. However, they are wrong in telling you cannot hold another function to celebrate the occasion – after the Walimah.

In Islam, calling people over to share meals on happy occasions is a good thing. No one can condemn or declare it as unlawful. People are free to do so; according to the rules of jurisprudence, ‘Things are permissible unless forbidden.’

There is no text to prohibit holding a feast on the side of the girl’s family if they want to express joy on occasion.

You can show them this answer; if they are still not convinced, you can ask a qualified scholar.

So, I would urge you not to quarrel over this issue and focus on making it a joyful occasion asking Allah to bless the couple with a happy marriage.

Allah Almighty knows best.

 



Q:

Assalamo’alaikum.

In surah 55: 15 word marij and

surah 70: 3 word ma’arij.

I want to know difference between marij and ma’arij. I googled and found that marij means smokeless flame and ma’arij means ascending upstairs,  and plural of miraj.  I am confused because only difference is ‘aa’.  “Marij Ma’arij”.

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Please explain to me sir.  Jajakallahukhair.

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

In Arabic, the two words are from different roots. The first one is from the verbal form of maraja; its active name form is maarij with hamzah. Ma’arij, on the other hand, is plural mi’raj; it is not hamzah but ayn.

The verbal form of it is araja (which begins with ayn and not hamza). It is of a different root. ‘Araja (with ayn) means to ascend, and mi’raj is the ladder.

The verse using maarij in the Qur’an reads: “And He created jinn from smokeless fire” whereas the verses of Surah al-Ma’arij reads:

“A questioner asked about an impending punishment upon the disbelievers which none can avert, from God, Lord of the ascending ways.

 Unto Him ascend the angels and the Spirit on a day whose measure is fifty thousand years.”

I would urge you not to study Arabic by relying on the transliteration.; You ought to learn Arabic from a trained teacher of the Arabic language. That is the only way to understand the roots of Arabic words and their variant usages.

No matter how old you are, you can still learn at least the basics, if you are willing to seek the proper method.

Allah Almighty knows best.



Q:

Aoa i want to ask that an unknown sister created a WhatsApp group to manage digital congregation tahajjud in order to elevate anxiety and do dua but she posted it on Facebook and have asked people to join in the whats app is it allowed in Islam in this way as their would be non mehrams as well in the group including me please assist .

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 

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It is not desirable for a sister to have a WhatsApp group where she would be exposing herself to interacting with men who may or may not be harboring the best of intentions.

According to the rules of jurisprudence, we ought to close the doors leading to Haram as that might inadvertently lead to Haram is also deemed as Haram.

Allah Almighty knows best.



Q:

My husband has had several extra-marital affairs. I’ve advised him that I’m unhappy and that he needs to change. He changes for awhile then goes back to the same thing.  He advised me that he isn’t financially responsible for me and that I need to pay half of the bills and that I will need to start paying all the bills next month. He made me quit my job due to the fact I had to communicate with males. I was a manager at a restaurant.  But it was okay for him to pay prostitutes. What are my rights as a Muslim woman getting ready to go through a divorce?

A:

If your husband is guilty of infidelity and you have valid reasons to believe it, and you have no hope for him to change, then you should seek a divorce from him.

On the proper procedure of divorce, please consult the following answer:

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What Are the Procedure and Rulings of Divorce?

https://aboutislam.net/counseling/ask-the-scholar/family/procedure-rulings-divorce/

Allah Almighty knows best.



Q:

Salaam. Oh virtuous Shaykh. Is it halal in Islam to work as a private investigator. The work may include investigating infidelity cases, fraud, surveillance, gathering information, interviews, missing people, background checks.

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

If your work is genuine and does not involve breaking any ethical guidelines or laws, then it should be fine. These are all essential steps to protect society against crimes and offenses. One of the fundamental objectives of the Shari’a is human welfare, including the protection of rights and ensuring security and justice and peace.

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Therefore, if you intend to contribute to the security and safety of the community, and you are committed to abiding strictly by the ethical standards of Islam, then it is okay.

Allah Almighty knows best.



Q:

Salam,

I have been predominantly following the Shafii school of thought with regards to matters of fiqh.

When it comes to issue of permissibility of swallowing phlegm during fasting and prayer – I find it particularly difficult to adhere to the rulings within the school, and find myself often questioning whether or not I have nullified my fasts/prayers. Correct me if I’m wrong, but From my understanding, swallowing phlegm within the Shafii madhab nullifies one’s fast and prayer. It considers the location of the phlegm with respect to one’s inner and outer limits of the throat – something which I find difficult to fully understand and apply to my own life. I refer you to this article as my source of this information: https://seekersguidance.org/answers/shafii-fiqh/fiqh-fasting-ramadan-according-school-imam-shafii/

(Search for ‘In regards mucus/phlegm’ within the article to find what I am referring to’)

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I’ve tried to consult my local religious authorities on this matter, but still find this issue of swallowing phlegm difficult. Correct me if I am wrong, but I understand that within the Hanafi school of thought, swallowing phlegm does not break one’s fast or prayer.

Am I allowed to take the Hanafi’s school of thought with regards to this particular issue – so as to ease my burden regarding my phlegm?

Please advise, as this has been weighing on me for quite some time now, and I would preferably like to be confident with the validity of my prayers as soon as possible, and with the validity of my fasts before Ramadan starts

Jazakallah Khairan

 

A:

The preferred ruling of the Shafi and Hanbali schools is that if a person swallowed the mucus or phlegm while he was able to spit it out, then his fast is broken. However, if he couldn’t spit it out, then the fast is valid and not broken.  We read in Ibn Hajar al-Haythami’s Tuhfah: if he leaves it while he could dispel it until it went to the throat and he swallowed it, then the fast is broken; otherwise, it would not break: if he couldn’t dispel it.”

We read the same ruling stated in Majmu of Imam Nawawi: If the phlegm didn’t come up to the exterior of the mouth, it does not affect the validity of the fast. If it went deep into the throat, and he could no spit it out, then it wouldn’t break his fast. If, however, he swallowed it while he could spit it out, then it would break the fast.”

In light of these, there is no need for you to be overly concerned over this issue as you are excused if you couldn’t spit out.

The Prophet (peace be upon him) said, “When I order you to do something, do it as best as you can.”  (Al-Bukhari and Muslim)

I do not see why you need to look for the ruling of another in this simple case.

However, if you are faced with a situation like Tawaf, you can follow the ruling of Imam Abu Hanifah as it would be hard for you to avoid coming in contact with members of the opposite sex. In Hanafi madhab, wudu is not broken by the mere touching of a woman.

Likewise, you may follow the judgment of the Hanafi school on the permissibility of giving cash for Zakatul Fitr. It is the only practical option for Muslims in North America or the West.  People there would not benefit from grain, nor is it feasible for people to carry truckloads of wheat or rice to the mosque, nor could one find people willing to accept grains.

Allah Almighty knows best.



Q:

Assalamualaikum

What to do if the boy’s father denies the girl of  son’s choice who is a practicing muslimah and is forcing him to get married to girl of his village  where the boy doesn’t want. and To the girl’s parents whom he wants to marry they have kept a condition to the boy that he should bring his parents for the proposal for marriage and the girl is being constantly pressured to stop thinking and waiting for that boy and get married somewhere else if the boy’s father is not ready to bring up the proposal. The girl’s parents are considering marriage without the boy’s father consent as a harm to their dignity in the society. The boy has tried every means to convince his father by involving other persons still his father is not ready. The boy and girl are potential partners and they want to get married to each other.Please help out what to do?

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

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If both of you are mature adults and you have freely chosen each other, then the ultimate choice is yours. Parents cannot force a son or daughter to marry against their will.

The Prophet (peace be upon him) said, “if a person of sound faith and character comes to propose to marry your daughter then facilitate the marriage for them; otherwise, you are paving the way for increased corruption in the land.”

Having said this, I would urge him to speak to his father and let him know his preference; he may also use the leaders of the community to convince him to accept the decision. If all of your efforts to persuade him fails, then he can get married using the legal channels.

For further details, let me copy here relevant part of an answer I gave on a similar question:

“In Islam, it is not a sin if you feel a special affinity or inclination towards a certain individual since human beings have no control on such natural inclinations. We are, however, definitely responsible and accountable if we get carried away by such feelings and take specific actions or steps that might be deemed as Haram (forbidden).

As far as male and female interaction is concerned, Islam dictates strict rules: It forbids all forms of ‘dating’ and isolating oneself with a member of the opposite sex, as well indiscriminate mingling and mixing.

If, however, one does none of the above, and all that he or she wants is to seriously consider marrying someone, such a thing itself is not considered Haram. In fact, Islam encourages us to marry persons for whom we have special feelings and affinity. Thus, Islam recommends that potential marriage partners see one another before proposing marriage. Explaining the reason for such a recommendation, the Prophet, peace and blessings be upon him, said: “That would enhance/foster the bonding.”

This permission notwithstanding, we are advised against getting carried away by merely the outward appearances of a person; these may be quite misleading. Marriage is a life-long partnership and a person’s real worth is determined not by his or her physical looks, but more so by the inner person or character. Hence, after having mentioned that people ordinarily look for beauty, wealth and family in a marriage partner, the Prophet, peace and blessings be upon him, advised us to consider primarily “the religious or character factor” over and above all other considerations.

Further, Islam’s insistence on parental involvement in the selection process is to ensure that a person exercises his or her choice correctly. In other words, so parents can step in if there is a serious issue of compatibility.

Compatibility entails a person’s worth in a spiritual and moral sense: the only primary criterion that makes or breaks a marriage. The Prophet, peace and blessings be upon him, said: “If a person of acceptable religion and character presents himself for marriage, marry him, otherwise, there would be widespread sedition and rampant corruption in the land.”

Therefore, if you have made a choice based on the above consideration, then your parents have no right to stop your marriage. Since it is your choice to eat the food you wish to eat, likewise, it is your choice to decide whom you wish to choose as a life-long partner. They cannot stop you from marrying the person you want simply because the person is not sharing your culture or ethnic background.

Parents, however, have the authority to intervene should you choose someone of questionable moral and religious character. Should you proceed in such a case against their wishes, your marriage is deemed null and void according to the rules of Islamic jurisprudence.

If, however, your parents’ objection to your marriage is based purely on racial, cultural or ethnic grounds, you are allowed to seek other channels of authority to intervene in such a case, as long as the person of your choice is of acceptable religion and character. The concerned authority is supposed to get the parental consent to the marriage, but should they insist on their stand, the authority is sanctioned to authorize your marriage.

This last option should only be exercised after you have exhausted all endeavors to communicate with your parents, both individually and through other channels in the community such as elders or respectable leaders or Imams. It is more likely that parents are concerned about their children for genuine reasons, and that once things are explained to them, they will probably, relent.

Allah Almighty knows best.



Q:

Assalamu alaikum. Today my father was driving with my family. He had passed our home and wanted to take me to the pharmacy. However I had a grandmother who could easily pick up my stuff for me. I told my father twice “stop the car and let me out” He refused. Legally this falls under the definition of kidnapping. I also hold anger at him for previous emotionally abuse that he still does sometimes. He didn’t mean any harm however I don’t want to tolerate his emotional abuse anymore as he often makes me cry. Islamically can I have him arrested with kidnapping? Jazakhallah khairun

I have anger issues as well so I hold grudges a lot.

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

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I would urge you to speak to your doctor; he will refer you to a counselor who would help you overcome the challenges you are facing from your dad.

The actions of your father you described above should not lead you to take such extreme measures. You need to tolerate your dad’s less than ideal behavior unless he is physically abusive, in which case, you need to take steps to stop it.

Perhaps you should speak to some elder relatives in your family who should be able to help you to sort out your problems with your dad. If that does not help, then you should speak to the Imam of the mosque you and your father attend.

I pray to Allah to help you resolve your issues with your father amicably and peacefully and help you maintain good relations with him.

Allah Almighty knows best.



Q:

Does it count in the eyes of Allah if we recite the Qur’an or dhikr or anything else worldy or religious without opening our mouths and just using our tongue? If not then please tell me what is the ruling on this?

A:

You are allowed to recite the heart in your mind, although involving our tongues and moving our lips would be better than doing it mentally.

When we involve each of our limbs (tongue, lips, mouth, heart, and mind) in recitation, we stand to gain multiple rewards as each of these limbs are involved in the noblest of deeds.

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Having said this, it is fine to alternate: recite aloud in such a way you can hear it yourself sometimes, while doing so silently in your mind, at other times.

Allah Almighty knows best.

 



Q:

I want to go to hajj to please Allah but have a young adult daughter with disabilities who is non verbal. We cannot find carers who can look after her and care for her ourselves alhamdillilah.  We want to go to hajj but know she would not be able to tolerate it due to her problems and this would make it be difficult for her and difficult for us. We cannot go separately because it would place too much of a burden on the one left behind  – I love that we have a responsibility and feel like I want to go to hajj but equally know I would neglect the responsibility of caring for our daughter. Right now I feel that sacrificing my hajj for the caring of my daughter is correct – but am I right – I made intention to go to hajj because it is up to my rabb to call us.  Is it incumbent in us to do hajj given our circumstances? Can we pay for someone else to do it for us? Am I being selfish?

A:

Hajj is not a priority on you now – if there is no one to take care of your daughter. So I would advise you to wait until your circumstances change. If it does not change any time soon, you may ask someone to do it on your behalf by paying him or her.

However, the person you delegate should be one who has already done Hajj.

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You need not grieve over this situation for Allah is All-Merciful, and He will compensate for you and reward you for taking care of your daughter with love and affection. It is a true form of jihad meriting great rewards.

Allah Almighty knows best.



Q:

Assalamu’alaikum Warahmatullah ya Syaikh

Is every word of the sahaba of Rasulullah, the tabi’in, and the tabi’ut tabi’in (al-salaf al-ṣāliḥ) should be followed (even if we don’t know based on what Hadeeth and/or Qur’anic Verse of their words)?

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

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There is no such rule in Islam. The firm principle is that we ought to follow the firm ordinances of Allah and His Messenger. As for the statements or rulings of anyone else (whether companions or successors), we are free to accept them or reject them.

The only exception is an issue where they have reached a consensus. In matters of consensus, we ought to adhere to them.

That is the reason we have diverse schools of jurisprudence; each one of them followed a different interpretation or ruling or principles passed on by a companion or companions. They did not think it was binding on them to comply with every one of their judgments or statements. Hence the dictum, ‘a companion’s statement or practice, is not a binding proof’ for us to follow, especially if it at variance with the statement or rulings of other companions.

Having said this, we must rush to add: that era of the Salaf al-Salih is the best of generations for us to look up to for inspiration; they are our role models. This in no way means that we ought to follow their every word or deed. Such a prerogative is limited to the explicit texts of the Qur’an and the Sunnah.

Allah Almighty knows best.



Q:

I have ADD i do not have any meds as it’s not been officially diagnosed.

I struggle to focus, I am a mum of 4

I find it very difficult to remember things.

This means remembering to do my prayers takes a lot of focusing. I get mentally tired if I try to do too many things. I struggle please help me, I miss my Salah sometimes because I forget to pray or break wudu, get confused during prayers etc

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I’m feeling overwhelmed with guilt, it’s got worse with age….

A:

The Prophet (peace be upon him) said, “whoever oversleeps or forgets and misses the prayer, let them pray it when they remember.” (At-Tabarani)

However, you can avoid this by using a stopwatch or other reminders that come handy; people who need to take medications on prescribed times use them effectively; so, you should use them to avoid missing prayers.

You should do your best to do so. You should motivate yourself to pray on time by focusing on the importance of praying on time: The Prophet (peace be upon him) was asked, what is the most pleasing act in the sight of Allah a person ever perform: He replied: “it is to pray on time.” Also, Prayer is the hallmark of the believer; without it, the Prophet said, there is no guarantee of paradise.”

So, never be slack in performing prayers on time; once you have done your best to remember, then Allah will excuse you – if you still forget it.

Allah Almighty knows best.



Q:

I get very tiny spots which is brown in colour outside my menstrual cycle for a long period of time which affects me doing my sunnah zuhr and fajr prayer as those two prayers I have to pray during the exact time those prayers come and as you know you have to do ablution for each prayer if you have tiny brown spots thus won’t be able to perform the sunnah prayers. Is there a solution to this? and does spotting really invalidate wudu? It’s irritating for me to constantly do wudu for each prayer at a job. I would appreciate if you can help my problem

 

A:

If it is hard for you to wash and make wudu for each prayer (especially while at work), you are allowed to use the concession that applies to Mustahadha: i.e., you are allowed to combine Zhuhr with Asr: you may pray both either at the time of Zhuhr or Asr. Likewise, you may do the same with Maghrib and Isha.

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However, if you are comfortable and find no hardship in renewing wudu (while at home, for instance), it is best not to make use of the concession.

Abu Dawud and An-Nasai report on the authority of Aishah: a woman was challenged with the abnormal menses (istihadah) and he Prophet advised her to combine Zhuhr and Asr (by advancing Asr and delaying Zhuhr) and perform one ghusl for both, and likewise combine Maghrib and Isha in the same manner.”

Jurists have deduced from this the permissibility of combining prayers when faced with hardship. Your case can be compared with this, and so you are allowed when faced with difficulty in making wudu separately for each prayer (while at work) combine Zhuhr and Asr by washing yourself and doing wudu and then perform both prayers one after the other.

Allah Almighty knows best.



Q:

Asalaamu Alaikum Wa Rahmatullahi Wa Barakatu, dear respected scholar. Does Allah forgive

intentional murder of a believer? Because I have read that Ibn Abbas(ra) had said that 4:93 in the Quran abrogates the verse in surah furqan (you can find this hadith in Sahih Bukhari on his book of

Prophetic tafsir of the Quran). But on the contrary, Ibn Abbas’s student Mujahid Ibn Jabr had said that Allah can forgive intentional murder if the murderer repents.  But however Ibn Abbas himself had

said that “There is no forgiveness for the murderer, unless he asks Allah for forgiveness.” (Al-Tabari 9/67)

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Shaykh al-Albaani (may Allah have mercy on him) said: “This was narrated by Ibn Jareer with a jayyid isnaad(hasan isnad or good chain of transmission). Perhaps he meant that he will not be forgiven, according to his first view, then he corrected himself and said: unless he asks Allah to forgive him.”

Ibn Kathir said “The view of the majority of the earlier and later generations of the ummah is that the killer may repent to his Lord, may He be glorified and exalted, and if he repents, turns to Allah, humbles himself before Him and does righteous deeds, Allah will turn his evil deeds into good deeds, and He will compensate the victim for the wrong that was done to him, and He will give him enough so that he will no longer seek redress from his killer.”

Tabari had said “The most correct view concerning that is the view of those who said that what is meant is: Whoever kills a believer deliberately, his punishment, if he is punished, will be Hell, to abide therein forever, but Allah may forgive and bestow His grace upon hose who believe in Him and His Messenger, in which case He will not punish them by causing them to abide therein for eternity.  Rather He,

may He be glorified, may either forgive him by His grace, and not admit him to Hell, or He may add admit him therein, then bring him forth from it by virtue of His mercy, because of His promise to His

believing slaves in the verse (interpretation of the meaning): “Say: O‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah,verily, Allah forgives all sins” [al-Zumar 39:53].” (Tafseer at-Tabari (9/61-69))

If Ibn Abbas says that there is no repentence, then why are the majority(including Ibn Abbas’s own contemporary, Mujahid) saying the contrary to Ibn Abbas? Am I missing something? And I’ve noticed that IslamQA says “Ibn ‘Abbaas and Zayd ibn Thaabit (may Allah be pleased with them) differed from the MAJORITY”. Are there any sahabi who’ve said that there is repentence?

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 

You have cited various views on this. I have nothing else to add. However, we ought to remember the principle: one part of the Quran explains the other. We read in surah al-Furqan (25: 68-71): “And who call not upon another god along with God, and slay not the soul that God has made inviolable, save by right, and who fornicate not—for whosoever does that shall meet requital, and the punishment shall be multiplied for him on the Day of Resurrection. He shall abide therein, humiliated, save for those who repent and believe and perform righteous deeds. For them, God will replace their evil deeds with good deeds, and God is Forgiving, Merciful. And whosoever has repented and works righteousness does indeed repent to God with true repentance. (Quran: 25: 68-71).

It is clear from the above that a person who is guilty of even the most heinous crimes or sins can be redeemed by turning to Allah in repentance. We have the case of Wahshi who killed Hamza, and the story of the man who killed one hundred people, and then wanted to repent and redeem himself. He was on his way to do that, and then he died, and then the angels of mercy took his soul ascending to the higher heavens – after the intervention of Allah.

The principle we can derive from such stories is that premeditated murder is an enormous sin.  Yet unlike shirk, it can be forgiven once a person has turned to Allah in repentance and expiated for it by doing good deeds.

Allah says elsewhere: “Truly God forgives not that any partner be ascribed unto Him, but He forgives what is less than that for whomsoever He will, for whosoever ascribes partners unto God has surely fabricated a tremendous sin.” (Quran: 4: 48)

The following statement of Ibn Taymiyyah would shed some light on this issue:

“We are not allowed to make a judgment concerning any person regardless of the enormity of his sins that he would certainly be sent to hellfire. We have no way to know whether it applies specifically to him or not. Since everyone’s ultimate destiny is bound by conditions and lifting of particular obstacles,”

Such knowledge is the exclusive preserve of Allah, the Knower of the Seen and Unseen realities. We must never arrogate to ourselves such judgements.

Almighty Allah knows best.