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Women-related Fiqhi Issues (Fatwa Session)

Sheikh Ahmad Kutty
04 December, 2019

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.

Tuesday, Dec. 10, 2019 | 12:30 - 14:30 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.  

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Q 1:

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. On almost every matter, all scholars do not agree on the same thing.

Similarly, “Islamqa” is a very famous site but I found them to be extreme regarding some topics. For instance, they declare (as well as Dr Zakir Naik) that wearing pants below the ankles is a major sin. But the overwhelming and vast majority of the scholars believe that it is no sin in that. Actually, Dr Yasir Quadi explains that in this video https://www.youtube.com/watch?v=4QjFRqjl8Hg&t=916s If I adopt the view that the majority of scholars believe and I believe it to be right, then am I deemed as a kafir or a sinner? I believe that Islamqa and Dr Zakir Naik and some more scholars I found on Youtube are wrong regarding this. If they are wrong on one topic, then should I take fatwas from them regarding other topics? There are even more issues like the permissibility of keeping the beard. I find many Muslims today to not have a long beard. But it is the same thing, many scholars variate on this. The official position of the Shafi’i school, many scholars and many Islamic websites (for instance) adopt the view and argument that keeping a beard is not obligatory. If I adopt this view then am, I committing a sin?

I personally believe and many others that if something is unanimously agreed upon and someone neglects it, then he is a kafir according to some people. Notice how I said neglect and I mean if something neglects its obligation and truth. I don’t mean someone who commits a sin or something else while knowing it’s wrong.

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This is something which Islamqa wrote and I don’t know if it is true or anything: The danger that all people must avoid – whether they are scholars or ordinary Muslims – is choosing on the basis of whims and desires and that which suits their wishes, and deliberately choosing fatwas on the basis of which the Muslim may be trying to break free from all restrictions and be excused from all obligations, or from obligations that are contrary to his own desires, or that are difficult for him to do, even if there is only the slightest hint of difficulty. That is because his nafs (self) is inclined towards evil, and it seeks and desires it. Anyone who is like this is in grave danger…

What I also came to doubt is that Islamqa and many other sites HAVE given fatwas that have no underlying evidence such as declaring that the persistence of minor sins turn it into major sins. The only verse I could find is from a weak hadeeth and the other were only from Imams that are people just like you and me. I believe (as well as others) that committing minor sins is of course sinful but that they could be washed away by repenting or doing obligatory duties etc. And there are authentic hadeeths about how praying or wudu removes bad deeds. And if they are washes away then you won’t really be punished but you will miss out on reward (maybe). So why should I adopt the opinion of the people that believe that persistence of minor sins become major? Am I committing a sin if I personally don’t believe it to be true because there is no unanimous agreement or clear evidence from hadeeth or Quran?

What I read from Al-Islam was also: A person who commits a Greater Sin and does not repent for it, is a transgressor. Salāt is not allowed behind him (he cannot lead a prayer assembly). His testimony is unacceptable. After death, he is liable for Divine punishment. By the Grace of Allah (S.w.T.) such a person may yet get salvation; and the Grace of Allah (S.w.T.) that can make this possible is the intercession of Muhammad (S) and his Progeny (a.s.).

Is this really true? That if a person commits major sins such as drinking alcohol, but he doesn’t repent from it, then he is out of the fold of Islam and that the prayers are invalid? What is the verse or hadeeth that supports this claim? I thought that Allah forgives all sins, and, in the hereafter, he can forgive all sins except shirk (associating partners with him – opposite to tawheed).

Please give me a detailed answer and please answer all my questions or statements. I am really struggling with this and I will probably send it to more than just one scholar/imam/mufti/sheik. I am very paranoid and overwhelmed right now and don’t even know if I should adopt the fatwas that has been given to me for this text…

Sorry if I have gotten something wrong in my text.

Asalam Olekum!

 

A 1:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

Allah tells us to refer to the experts in regards to issues we do not know: “Ask those who are endowed with knowledge if you do not know.” (Quran 16:43)

So, it behooves every Muslim who has not been trained in Islam to seek knowledge by asking the experts, as is the case with every field.  The fact that experts often differ in their interpretations should not deter us from doing so.

Allah orders the community to ensure that there are individuals who devote themselves to the study of religion, and others must refer to them in such matters: Thus, we read in the Quran:

“But it is not for the believers all to go forth. And why should not a party from each group go forth to gain understanding in religion, and to warn their people when they return to them, that haply they will beware?” (Quran 9:122)

“Truly those who conceal what We have sent down of clear proofs and guidance—after We made it clear to humankind in the Book—are those who are cursed by God and cursed by the cursers…”

The Prophet, peace be upon him, advised those who are faced with issues to ask those who are knowledgeable.

Accordingly, we find the Prophet’s companions and the pious predecessors always referring to the experts in regards to issues they faced.

Thus although the number of companions who accompanied the Prophet in the farewell hajj exceeded a hundred thousand, only a little over one hundred thirty of them are known to have offered rulings. And the most prolific among them was only seven; among them were Umar, Ali, Ibn Mas’ud, Aishah, Zayd b. Thabit, Ibn Abbas, and Ibn Umar.

On examining their rulings, their rulings were often divergent on the same issues. That is the source of the emergence of diverse schools of jurisprudence, starting from the early history of Islam.

Therefore, they adhered to the policy that in regards to differences of opinion in fiqh, no one can condemn those who follow a different ruling. The companions tolerated such divergences and prayed behind each other.

Hence the pious predecessors considered such differences as a blessing and not as a curse.  Thus when someone told the Pious Caliph Umar b. Abd al-Aziz that I wished the Prophet’s companions never differed on fiqh issues, he replied, “I am happy that they differed, for we are free to follow any of their views!”

While saying, we should also point out that the layman must make sure that the person he refers to in such matters is considered reputable and known for integrity as well as expertise.

Once he has done that, he is not to be blamed for acting upon the advice or ruling he has received. He is free to choose based on his conscience – a conscience that is aware of one’s standing before Allah for the final reckoning. Once he has done so, he is excused.

Now, as far as the status of a grave sinner who dies without repentance, the mainstream Muslims believe that he is not a disbeliever but still a Muslim, albeit sinful. He is left to the will of Allah, who may forgive or punish him:

“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.” (Qur’an 4:48)

That this is the belief of Ahl al-sunnah is stated in the credal statements such as al-Aqidah al-Tahawiyyah:

“We never declare anyone who prays to the Qiblah as a kafir because of any sin he has committed provided he does not declare it as lawful.”

What we stated above is the authentic belief of Ahl al-sunnah or the mainstream Muslims as opposed to those who follow sectarian beliefs. So, we ought to shun such extreme views.

Almighty Allah knows best.

================================ 

Q: 2

some say that it’s haram to use the lunar calendar and that you approve of their festivals, is it really true? Do we have to use the Muslim calendar or should we follow the salafis? Then why do so many Muslims follow the lunar calendar?

 

A 2:

 

I do not find any difference between following the lunar calendar for Muslim celebrations of fasts and Eid festivals as we follow the solar calendar for determining the times of prayers.

The Quran states that sun and moon move in computed orbits and thus not erratically; the Quran also implies that we can make calculations and calendars accordingly.

The fact that the Prophet did not follow calculations cannot be used as an argument against this for he clearly explained why he did not follow the method of calculation:

While opting for the physical sighting of the moon, he said, “We are a community who do not know how to read and calculate!”

In other words, given the state of the Ummah at the time, it would have been next to impossible for them to resort to calculations.  We also ought to remember that the Prophet was the one who took the Arabs out of the state of illiteracy, seizing the earliest opportunity to do so. Thanks to his efforts, they were raised to become leaders of civilization in literacy and learning the arts and sciences.

Those who refuse to accept the calculation should explain why then they are following prayer time tables when the Prophet never used them; instead he acted on the physical observation of the positions of sun to determine the prayer times.

I do not see any reason to make such a distinction.

That is why several eminent scholars, jurists, and expert traditionists have ruled in favor of based on calculations in regards to observing fasts and eid celebrations.

The Fiqh Council of North America has chosen this position; it has been a source of great comfort and ease for Muslims in North America, saving them from confusion.

 

Almighty Allah knows best.

============================ 

Q 3:

What is the ruling of a non-muslim/murtadeen who is reciting the Shahada while he has najasat in his body plus he’s not covering his ‘awrah properly? Will his/her shahada be accepted?

A 3:

Although it would be most desirable to recite the shahadah in a state of purity while wearing a modest attire, there is nothing wrong if someone were to say it in an impure state or while exposing the awrah.

Since there is no evidence in the sources to stipulate; otherwise, it cannot be judged as haram; we can only say it is undesirable to do so.

Almighty Allah knows best.

=========================== 

Q: 4

We know that pure water can become impure if there’s any traces of changing in it’s smell, colour, or taste. If we see a bowl of water which has no suspicious smell or colour, is it obligatory for us to taste it to make sure that it’s pure?

 

A 4:

The authentic view of scholars is that water remains pure unless it changes in color, smell, or taste, in which case, we are not allowed to use it for purification.

It does not in any way mean one ought to taste it before determining the impurity.

If a person happened to take water in his mouth and he feels the taste suspicious, then he ought to avoid it altogether.

Of course, one may use it after purifying it by using scientific methods.

Almighty Allah knows best.

============================== 

Q 5:

Is bathing around fajr cause anything like paralyzing

A 5:

This is a superstitious belief; it has no basis in the teachings of Islam; as such, we ought to denounce such beliefs and practices. How could a Muslim hold such a belief when he knows that one ought to bathe if he has become ritually impure due to sexual intercourse or wet dreams, etc.?

Allah orders us in the Quran that we ought to purify ourselves through ritual bathing if we become ritually impure (in a state of janabah):

“O you who believe, do not approach your prayers when you are drunk, until you understand what you say, nor when you are in a state of impurity, except when you are on a journey till you have bathed. And if you are ill, or on a journey or have relieved yourselves or when you have consorted with women and you cannot find any water, then find some clean sand and wipe your face and your hands with it. God is gracious and forgiving.” (Quran 4:43)

 

“O you who believe, when you rise to pray, wash your faces and your hands up to the elbows and wipe your heads and [wash] your feet up to the ankles. If you are in a state of impurity, take a full bath. Should you be ill or on a journey or when you have just relieved yourselves, or you have consorted with your spouses, purify yourself by bathing. If you can find no water, take some clean sand and rub your faces and hands with it. God does not wish to place any burden on you; He only wishes to purify you and perfect His favour to you, in order that you may be grateful.“ (Quran 5:6)

We also learn from the report of Aishah, the beloved wife of the Prophet, peace be upon him, that he used to bathe before the dawn prayer, if he was in a state of ritual impurity.

So, those who hold such views are holding on to superstitious beliefs.

Almighty Allah knows best.

=============================

Q 6:

Assalaamu ‘alaykum wa rahmatullaahi wa barakaatuh.

My question is about the permissibility of downloading English translations of Arabic scholarly works, such as the translations of the treatises of Imam Ghazali, ibn Taymiyyah and ibn Kathir. I intend to respect copyright and intellectual property laws in my country (Australia), so downloading any book that you would normally have to pay for is unacceptable. It also isn’t fair on the author, who has every right to sell their work and restrict alternative access.

The works of Islamic scholars in their original languages (such as Arabic) would not be under these copyright/intellectual property laws because they are too old and foreign. However, I assume that the translations, being modern, would be under these laws, and I cannot assume that the translators want free distribution of their hard work which was published through official channels (and not just released online, for example). In this scenario, would it be wrong for me to download and read these translation, since my Arabic reading is limited?

The reason I am considering this issue is because I have limited access to classical works, and so downloading is my only option if I don’t have the money to buy the books. Would any knowledge I take from downloaded works not benefit me in the eyes of Allah SWT, even if I use the knowledge wisely (as I intend to do)?

Jazaakum Allahu khair.

A 6:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

You are not allowed to download copyrighted books without the permission of copyright owners.

You may download the classical works that are available in online libraries such as those of Waqfiyah, Shamilah, Islamweb, etc. They are posted with the permission of the authors or publishers and provided as a form of waqf (charitable endowment) for public use.

Almighty Allah knows best.

========================== 

Q 7:

Hello, I would like to know the ruling on custody of children after divorce. I have heard and read that children at age 7 goes to father or if mother remarried. I don’t understand this ruling and find it unfair and cruel towards women. I mean women tend to suffer more in pregnancy and breastfeeding beside that 90% of the time mother take care of children even in adulthood. How come a woman that remarried lose her children? How come if she divorce she loose her children physical custody? If women is in an abusive relationship, where only her was psychological abuse (first sign that physical abuse coming down the pipe) with those ruling I understand the following

1) if she leave the abuser she loose her children older than 7.

2) if she leave with her kids she will loose the kids if she remarried (which would than help her with her natural desire)

3) she can stay and don’t loose her kids but risk to be killed at the end of the day.

 

How then this ruling logical?

A 7:

We are not allowed to make easy generalizations based on a superficial knowledge of the Shariah laws.

One of the fundamental objectives of the Shariah laws is the removal of injustice and restore justice. The fact that sometimes the judges fail in their judgments cannot be held against the the Shariah.

As Imam Ibn Taymiyya rightly said, “Where there is justice, there is Shariah; and where there is no justice no Shariah even if we claim we have applied the Shariah!”

So, it is not correct to say that a mother is discriminated against — in regards to gaining the custody of her children.

If she is right in alleging her husband of his abusive behavior, then she could apply for the sole custody of her kids as long as it is proven in a genuine Islamic court of law.

Islamic law would not allow an abusive father to have custody of the children.

While granting the custody of the children to either parents, the court ought to consider the welfare of the children as a top priority. One of the golden rules of Islamic jurisprudence states, “The harm or abuse ought to be removed.”

Allah says in the Quran: “No soul is tasked beyond its capacity. Let no mother be harmed on account of her child, nor father on account of his child. And the like shall fall upon the heir.” (Quran 2:233)

Almighty Allah knows best.

============================== 

Q 8:

Salam Walaykum,

 

I am a young male and one of my biggest motivations for paradise (may Allah grant us it ameen) is the women of paradise, namely the hoor al ayn and my wife in Jannah Insha’Allah. However, one of the descriptions of them keeps coming to my mind and that is that they will have very dark irises and very white scelera (white part of the eye). Basically I think the meaning is that they will look very intensely pretty. However, I really like girls with colorful eyes, like amber, hazel, green, and so on. In paradise, could I get that? Or is this the default look of the hoor al ayn? I know it is a silly question but it is mentioned that man will get whatever he desires so I just need some clarification. Thank you.

A 8:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

I can only answer your question by saying that the nature of eternal bliss in the afterlife is such that everyone would enjoy such joy the like of which he or she could never see, hear or imagine ever before.

That is all that we can say as we cannot use our regular scales or measures of judgment to experiences that defy our sensory experience.

To do so is like that of a baby in the womb speculating on the experiences awaiting him outside the womb!

The life hereafter is another phase, and no previous stages of our existence would be comparable to it.

Furthermore, as a Muslim believing in the hereafter, you would do well to focus on getting to paradise by engaging in acts that would guarantee our salvation.

I pray to Allah to grant us discernment in words, actions, and behavior.

Almighty Allah knows best.

========================== 

Q 9:

Salaam Wrb, I’ve read a hadith in Abi Dawood and Nasa’i that Abu Bakr had said that no one has the right to kill anyone for insults except for the Prophet(S). Is this Sahih? Because this contridicts Aicha’s statement that the Prophet(S) would not repay evil with evil but he will pardon and overlook.  And Abu Bakr himself had rushed to helpBlind Jewish Beggar who used to insult the Prophet(S). Please answer the question, about the hadith being sahih as many who have answered the question had ignored the hadith(of Abu Bakr). JazakAllahu Khair.

A 9:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

The Quran tells us that the Prophet (peace be upon him) like all previous prophets, had to endure a lot of abuse and ridicule from his people. And the believers are further told that

“You will surely be tried in your wealth and your souls, and you shall hear much hurt from those who were given the Book before you and from those who are idolaters. But if you are patient and reverent, then that is indeed a course worthy of resolve.” (Quran 3:187)

Furthermore, the Prophet, peace be upon him, as his wife tells us that he always forgave those who hurt him personally; he only took revenge from those for restoring the rights of Allah.

That was the standard practice of the Prophet (peace be upon him). The exceptions to this rule were he fought against those who waged war against him to preserve the freedom of worship and repel aggression.

Even then, the total number of casualties of all of the Prophet’s war campaigns never exceeded two thousand casualties. Can we find any such examples in the entire history of human warfare?

So, we ought to pity the ignorance of those who describe the Prophet of mercy as a warmonger.

May Allah shower him and his family with peace and blessings until the end of times.

Almighty Allah knows best.

================================= 

Q 10:

My grandma is in her 80s and is a widow and I’m 23.

Every time I try to hug my grandma she insist saying it’s harm to do so because I’m too old to show affection that way and that we could only talk from a distance

My second question is that my sister is 9 years old and my mom and grandma doesn’t let me kiss my young sister on her forehead/ cheek or even hug her!!

A 10:

Your grandma’s actions are not based on a sound understanding of the rules of Islam. It seems to me that it is due to her conditioning or family background or the culture she was born and brought up.

Since she grew up that way, I cannot comment on that.

In Islam, your grandma is like your mother. You may hug her and kiss her even as you hug and kiss your mother and maternal or paternal aunts.

So, her actions are not based on any sound Islamic teachings – unless of course she has reasons to take a stricter stand. It is essential to know that the rules of Islam become more stringent in case of rampant corruption.

What we said above applies to their stand on regarding hugging or kissing your younger sister as well.

Almighty Allah knows best.

======================== 

Q 11:

Salam. I do have some questions regarding about these things. I know Allah has the best of all answers and I know you guys can provide me what you know from the best of your knowledge. 🙂

1.) I have feelings towards boys and I really desire them. If I sacrifice my urge and desire for Allah alone, in sincerity, will that be something He will be so pleased and happy about? And will there be something way better for me in Jannah after that sacrifice?

2.) I can’t marry any girl due to my feelings for boys, I fear that I may cause trouble in my family if they know, can I marry in Jannah instead? Or are there any alternatives to do if I cant marry?

3.) I live far from any muslims in my city. And ever since I become more serious on worshipping Allah and doing good, I started feeling lonely and far away from my friends and from the old fun things that I used to do before. I hurts and breaks my heart but despite it I just go and turn to Allah in His remembrance and company, will and how will Allah replace the loneliness and pain of my Heart in Jannah?

4.) How does gratitude to Allah affect the heart of a believer?

Thank you and Salam.  🙂

I was inspired by Asiya the wife of Pharaoh, her story was just amazing to hear I wanted to know if I could be like her and to know if I am capable in doing a big sacrifice like her for Allah. She loved Allah more than her own husband and her sacrifice inspires me a lot. 🙂

A 11:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

1- For a believer, his or her choices in life are not based on their whims and fancies; instead, they are dictated by the revelation which alone can guide us to make the right choices in life.

So, the fact that one inclines to boys should not lead him to choose boys for the spousal union. Allah has chosen for us spouses from among ourselves males for females, and females for males, and not the other way around: i.e., males for males and females for females.

Allah says, “O humankind! Reverence your Lord, Who created you from a single soul, and He created its mate from the same, and from the two has spread abroad a multitude of men and women. Reverence God, through Whom you demand your rights of one another, and family relations. Truly God is a Watcher over you.” (Quran: 4: 1)

Allah also teaches us that in the Quran that humans are born with an inclination for good and bad, and that we are to foster the good and overcome the evil:

“And a soul and Him Who perfected it and inspired it (with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who causeth it to grow, And he is indeed a failure who corrupts it.” (Quran: 91: 7-10)

So, never mind you lust after boys, you should fight and curb it through self-purification and praying to Allah to help you succeed in your struggle. The Prophet (peace be upon him) said, “A wise is one who subdues his carnal passions and strives for the good of the next world; the foolish one is he who follows his inclinations and then vainly hopes for God’s mercy.”

I would urge you to trust in Allah and struggle to overcome the evil inclinations; if you do so while believing in Allah, you will succeed.

2- You may choose to marry a girl if you have the natural urge for sexual union; if however, you have no such desire and you do not fear to fall into sins, then you may choose to remain celibate. Marriage is not obligatory on everyone.

3- You should try your best to relocate yourself to a place where you can live among Muslims. Keep your options open and pray to Allah to help you to find such a community. Living alone is not ideal for a Muslim as Satan will try to lead us astray by forcing us to keep bad company. If we do so, we may end up losing our faith and salvation. The Prophet (peace be upon him) said, “Hold fast to the community for the wolf always preys on the lone lamb!”

4- We ought to be grateful to Allah for His blessings; if only we were to sit down and think of His many favors, we would know how ungrateful we are. The Prophet (peace be upon him) used to pray so long which caused his legs to be swollen: when his beloved wife Aishah asked, “why do you torture yourself so much when Allah has forgiven your sins for you?’, his reply was: “Shall I then not be a grateful servant?”

Almighty Allah knows best.

================================ 

Q 12:

Is indian madraaa education compatible with this contemporary age?

A 12:

I cannot make a general judgment on the Indian Madrasa education in general; it would be wrong on my part to do so as I did not study their curriculum or teaching methods.

I can only make some general comments to the best of my knowledge; while saying this, I must admit that they are subject to correction.

Islamic educational system, as far as I could judge from my personal experience, requires drastic reform or revamping. It is deficient in implanting sound moral and spiritual values in the students, even as it fails to equip the students with proper intellectual assets or tools for them to navigate the modern world.

The educational system in many of the Muslim communities today is based on rote learning; and stresses rituals and legal dogmas. It is in no small measure free of any in-depth spiritual or moral content; as a result, the graduates come out without imbibing the real Islamic morals – the hallmark of our great imams and scholars.

The system is also lacking in intellectual depth; it merely teaches cracking the complex texts and mastering the syntax and grammar and not training students to analyze the texts by reference to the context and its place in the overall intellectual history.

The system also fails in imparting any proper understanding of the modern context Muslims are living; neither does it expose them to the challenges facing Islam and Muslims, intellectually, culturally, or globally.

In short, it behooves Muslim thinkers and scholars to rise to the challenges and address them by seeking to reform the educational system.

Almighty Allah knows best.

========================== 

Q 13:

Asalam o alekum,

My wife is pregnant and we wish to give this name to our son “Jibreel” but i checked on some sites that its not good to give Angels names to human. Please advise

A 13:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

In answering your questions, let me cite here one of my earlier answers to a similar issue:

“Children are one of the most beautiful gifts of Allah; as such, we ought to thank Allah for it. They are a great trust in our hands, and so we are obligated to do everything within our means to ensure that the children are nurtured to become responsible Muslims. It cannot happen, unless we take all the necessary steps to set them on the straight path through our own actions and practices at home and outside.

One of the first duties we owe the children is to give them good names and to ensure they are brought up with the best of manners.

Coming to names, the Prophet (peace be upon him)  said that the best names are names such as Abd Allah, Abd al-Rahm, etc. ( that connect a person with Allah); truest names are Harith and Hamman. You may also name your children after the names of prophets, but do not name after the angels.  However, some scholars consider the final part of the tradition as being weak.

Scholars are divided in regard to whether we are allowed to name children after the angels. One view is that is undesirable to do so, so, one is advised to avoid it. There is another view, which states that it is allowed to do so in the absence of any clear prohibition from the Prophet (peace be upon him).

I am inclined to consider it undesirable to do so. Because, names such as Jibreel, Mikaeel, Israfeel, Azraeel, are associated with divine mandates and cosmic decrees, which would not be appropriate to be associated with humans. The case with the name of prophets is  different for their mandate is earthly; furthermore, they are role models for humanity. Angels belong to an entirely different realm of existence altogether. So the view of those who consider naming children after the angels as undesirable seems to be more in conformity with the spirit of Islam.

Therefore, I would advise you to look for another name. Mind you there is no shortage of good names to choose from.

Almighty Allah knows best.

================================ 

Q 14:

What is the ruling in touching the thighs and the awrah in wrestling for men. What is the ruling of the wrestling done today because they touch the awrah. How did the sahabah wrestle during the rasool’s time

A 14:

That is a contentious issue among scholars; the majority considers it as awrah while others do not think so. The reason being some reports from the Prophet that he sometimes was seen exposing his awrah. Anas reported that he once saw the Prophet had removed the cloth covering his awrah, whence he happened to see the white thigh of the Prophet.”  He also was seen sitting while he had his partially bared and did not cover it in the presence of Abu Bakr and Umar, but only did so when Uthman came as he was a rather shy person.

If the thigh were awrah, then the Prophet would not have bared it for any stranger to see.

So, there is no need to be overly rigid over this; we know that the Prophet was not in the habit of walking baring his thigh; he only did so on rare occasions.

As for wrestling, it would be best for Muslims to cover their awrah so that the issue would not arise, but if others bare their thighs, then Muslims are excused as they have no control over what others do. According to the rules of jurisprudence, the rigors of the law are relaxed in case of hardship.”

Almighty Allah knows best.

============================== 

Q 15:

Wife refuses for sex she is 37 years  have two kids, I told her parents and the agent who made up our marriage, both are botherless, my wife doesn’t like me….I don’t drink nor smoke I pray namaz,  my wife parents are rich… Can I marry another women when I will get, but there parents don’t allow me for second marriage,.  Nor my wife have sex with me…what I will do…both parties of mine and wife sat but there families don’t support me…i helpless….reply me or u will be also same like my wife family

A 15:

Your wife is at fault in refusing to have sexual relations with you. She has no excuse in doing so unless you  have been abusive towards her or she is suffering from some medical challenges.

If you never had been abusive towards her, then she is failing in fulfilling her spousal duties. One of the primary purposes of marriage in Islam is to help us remain chaste and thus guard against falling into sins. The fact that she is not doing her duty towards you as her husband is a valid reason for you to divorce her and taking another wife.

I would, however, advise you against rushing; you need to see if she is doing so because of her medical challenges, in which case, you owe it to her to ensure that she is treated for her condition.

You may also do well to seek professional counseling; her refusal to have sex with you could also be related to some psychological factors; a professional could help you sort out the issues and provide advice.

Almighty Allah knows best.

================================= 

Q 16:

Asalam I read these Hadith and I wanted to know if they are true.

Abdullah ibn Mas‘ood, who said: “Hasten to Jumu‘ah, for verily Allah will appear to the people of Paradise every Friday when they gather at a sand hill of camphor, and their closeness to Him will be commensurate with the degree to which they hastened to Jumu‘ah in this world”

Shaykh al Islam [Ibn Taymiyah] said: believing women will see Allah in their homes in Paradise in such a way that their beauty increases.

My question if those two hadiths are authentic then since it is not an obligation for women to pray jumu’ah during Friday the above Hadith is stating that  in jannah women will be in their homes and it is only the believing men who will only be gathered (sitting ) together higher then one another depending on their statutes  on fridays  to see Allah(swt)  and speak to him in praise, since in this world they rushed to pray jumu’ah prayer in congregation that is a reward for them.  It’s every believers dream to be able to meet/see their lord in jannah so does this mean women just like in the dunya ( restricted to be in their homes) will Also stay in their homes in jannah. So they only see Allah(swt) from their homes while the men go out and gather together to see Allah (swt)?  Even though it’s not obligation for me as a women if I pray jumu’ah can I also be amongst those who are gathered? I felt alittle sad when reading the above Hadiths because I thought it was all believers(men and women) who would gather around seated to witnesses the unveiling of their lord.

A 16:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

There is no need for you to fret or be baffled over this issue. In such matters where we find contradictory hadith reports, we ought to refer to the evidence of the Quran. That is what we learn from Aishah, the beloved wife of the Prophet, peace be upon him. For when she found reports attributed to the Prophet contrary to the explicit meanings of the Quran, she would judge by the apparent meaning of the Quran. The Quran does not make any distinction between males and females regarding this matter.

“Faces that Day shall be radiant, gazing upon their Lor.” Quran: 75: 22-23. And the authentic hadith from the Prophet, peace be upon him, states:

“When the people of Paradise enter Paradise, and the people of hell enter the hell, an announcer will announce: o people of Paradise; you have a covenant with your Lord that he would fulfill: they will ask: what is it. Didn’t He make our scales heavy and brighten our faces and admit us into Paradise and save us from hellfire? Then the veil will be removed, and they will start gazing upon their Lord; when they behold His face, they will find nothing dearer to their hearts than that; that is the bonus (promised by Allah) in the Qur’an: Unto those who are virtuous shall be that which is most beautiful and more besides. Neither darkness nor abasement shall come over their faces. It is they who are the inhabitants of the Garden; they shall abide therein.” (Qur’an: 10:26)

All such verses are addressed to the believers, both males, and females. Therefore, there is no reason to say that believing females will be excluded from such favors in the hereafter. That is the sound understanding of the explicit verses of the Quran as spelled out clearly in the following verse:

“For submitting men and submitting women, believing men and believing women, devout men and devout women, truthful men and truthful women, patient men and patient women, humble men and humble women, charitable men and charitable women, men who fast and women who fast, men who guard their private parts and women who guard [their private parts], men who remember God often and women who remember [God often], God has prepared forgiveness and a great reward.” (Qur’an: 33:35)

You may do to remember that the above verse was revealed in response to a question from a woman asking the Prophet (peace be upon him) whether women are deprived of the rewards promised to men?

The above verse should dispel any misgivings about discrimination against women in Islam and leaves no room for misogynic interpretations of the Quran in regards to such matters.

Almighty Allah knows best.

============================ 

Q 17:

Assalamu Alaikum

I was not able to fast all of my 2018 Ramadan fasts before Ramadan 2019 had come. I had 22 fasts to make up from Ramadan of 2018 due to my period and also having to take medicine due to a tooth problem.

A little before Ramadan of 2019 came, I was still fasting for those fasts I owed from 2018, and ended up going into Ramadan 2019 still with 4 fasts from Ramadan of 2018, that I didn’t make up in time.

After Ramadan of 2019 had passed I started to fast the rest of the 4 fasts I owed from the previous year and completed them. Alhamdulillah. So, do I also have to do something like feeding one poor person for each of the four days I missed before the next ramadan had come, or is just making up the fasts sufficient? If I do have to feed poor people for these four days, how would I do this. Can I pay an Islamic organization online to feed poor people on my behalf? (If I have to can you recommend a trusted site)

Also, I suffer from waswas, and on the last day of making up one of the four fasts I had missed, some things happened that confused me as to whether or not I should redo this one fast.

That day I was delayed in breaking my fast because I was out at the market with my mother and I just wanted to eat something to break my fast once we got home, even though she offered me to eat something outside (because eating in front of people makes me uncomfortable), but she ended up taking longer than expected,  so once I realized that I still had not broken my fast after so long, we stopped and I was able to get water to break my fast.

Later that night I prayed Isha, and I ended up doing the prostration of forgetfulness, which has become a normal occurrence for me because of the waswas, and then once I was done praying I think, or maybe near the end, I started to have doubts as to whether or not I even did the prostration of forgetfulness correctly.

Then shortly after I started to question whether or not I formed the intention to fast that day because I could not remember what I did this morning (even though I remember telling my mother and little brother the day before or two days before that I would be doing the last fast that I had to make up from those four days, and for the previous three days I was making up the fasts I usually have a routine of brushing my teeth well before bed, and setting an alarm to pray Fajr and I most likely did that that day as well, even though I can’t exactly remember what happened in the morning of that day I was fasting.

Anyway I just got confused as to whether this fast counts, because I took long to break it and felt guilty in that, and because I had doubts about my Isha prayer, and because I started to doubt whether I formed the intention or not to fast that day.

I then read some things that said when doubting your intention for a fast, you should just regard your fast as one to make up a fast if you suffer from waswas (but I don’t remember if I made an intention to fast that day at all before it came, though I was fasting that day — the waswas is just really bad), and I read another thing that said you do not have to make up the prostration of forgetfulness if you have doubts about it because one does not repeat the prostration of forgetfulness.

It has been really hard in the beginning to not give in, but it’s been a couple of months now and I have not tried to redo this fourth fast which was the last one I owed from Ramadan of 2018.

So now I ask you, am I right to not redo this fast or should I just redo it?

And how can I overcome this waswas?

A 17:

You ought to make up for the fasts you have missed due to menstruation or other reasons as long as you are in sound health.

There is no need for you to feed the poor if you can make up those fasts; however, if you have serious concerns about your health, in which case you should pay the Fidyah. Fidyah entails feeding a poor person for each of the days of fast you missed.

If, however, you can make them up, you should do so as soon as possible.

If you have been guilty of being slack in this matter in the past, you should also repent and ask forgiveness of Allah. If you are confused about the exact number of days you have missed, you should make an educated guess and fast, accordingly.

You may also do well to offer the following Du’a or supplication:

Allaahumma ighfir lee dhanbee kullahu: diqqahu wa jillahu, awwalahu wa aakhirahu, wa sirrahu wa alaaniyyaathahu, wa maa alimthu minhu wamaa lam a’lam

(O Allah, forgive all of my sins for me: the major and the minor; the first and the last, the secret and the open; and the sins that I am aware of as well as those of them that I am not aware).

Almighty Allah knows best.

========================= 

Q 18:

I have married 7 years ago then divorced after 2 years after we had one child. Then I married another woman and divorced just after 6 months. But the first wife didn’t marry again and she is single. Now me and the first wife agreed that we have to marry each other again and live together since we have a child. So, is it possible to do so? what steps we have to follow? Jezakellah!.

A 18:

I am assuming that you divorced your first wife only once before you took a second wife, then you may marry her again a second time.

Almighty Allah knows best.

============================== 

Q 19:

Assalamu Alaikum,

I made promises to Allah before I even knew what kafaarat yameen was (I don’t know if these count as unintentional oaths or not), but I can’t exactly remember the exact number of these oaths.

Another time I made a promise and failed to keep it once I knew what kafaarat yameen was.

And then another time after that I said Wallahi after a person told me to keep a promise but ended up breaking this promise because I felt I had to warn someone of this haram thing or else I would be sinning.

I don’t know the exact number of oaths I broke, whether before or after I knew what kafaarat yameen was, but I estimated them all  to be five broken promises. These things happened a while ago so it’s hard to remember what happened, and when and how many times? Is it sufficient to estimate?

I previously planned to feed 10 poor people per each oath broken, but I find this to be too difficult to do myself because it says that the food for each person has to be something like 1.5 kg which is a lot for me as a college student, and also it would be difficult to organize giving out this food myself. Also I live in NYC and it would be a little hard to find poor people in one place (my family and I went to Senegal where it would have been easier to do, but I missed my chance to do it there, and also felt overwhelmed to organize things (I also suffer from waswas)). I may be going to Senegal again Insha Allah, but that won’t be until months to come if so.

Is it sufficient to just expiate these five oaths I estimated, by paying a trusted Islamic organization online to do the kafaarat yameen on my behalf? I have found some online organizations already, but is there any one that you can recommend?

Also I am quite delayed in taking care of these expiations, I guess due to many reasons — am I sinning greatly in this? Or since these things happened in the past (most likely from the following year or the year before that, or back in the beginning of this year, or a combination of the three), do I have to do kafaraat yameen at all?

A 19:

I would advise you to be serious about your promises with Allah. Making an oath by invoking the name of Allah or making a pledge in His name is a serious matter. We are warned against taking the name of Allah in vain. The Prophet, peace be upon him, said, “Do not make oaths by Allah unless you are truthful and determined to fulfill them.” (Abu Dawud)

So, you must never take this issue lightly. You ought to repent to Allah and refrain from this habit altogether.

As for the oaths you made in the past, you need to make a fair estimate of the vows you have broken and expiate for them by offering Kaffarah. Kaffarah entails feeding ten poor persons per oath; you should calculate them by the standard of the country of your residence.  So, if the cost of a meal is ten dollars, you need to pay sixty dollars per oath. The total amount can be paid directly to the poor in Senegal if you are going there; alternately, you can pay it to reputable charities such as Islamic relief or other agencies in your country.

You should do so without delay while seeking repentance and asking forgiveness of Allah for your past misdeeds.

Almighty Allah knows best.

============================= 

Q 20:

Assalamu Alykum,

One brother in our community  was working in a drug store, as cashier, which sells alcohol. Then upon request his supervisor assigned him to other duties. Now he wants to know 1. Can he still work there, even though he is not directly selling alcohol 2. What he should do with  the past income he had working as cashier which is about $2000. This is a temporary job to support his studies.

Jazak Allahu Khairan

A 20:

The income of the cashier in such stores is not entirely haram; it is income mixed with haram; in cases where one’s income is tainted with haram, one ought to purify it through voluntary charities and lots of Istighfaar.

Now that he is moved to another sector, there is no need to worry about the income he receives.

As for the past, he should expiate through sadaqa and istigfaar. He should offer the following supplication:

Allaahumma aghninee bihalaalika an haraamika wa bi ta’athika an ma’siyathia wabi fadhlika amman siwaaka

(O Allah, make me self-sufficient with what You have made halal for me so that I do not end up resorting to that which You made haram for me. And let me be content with Your obedience and not be forced to disobey You, and let me be satisfied with Your favor so that I do not turn to favors of the mortals).

Almighty Allah knows best.

============================ 

Q 21:

Salamu alaikum sheihk,I am from Ghana.There is a mistake a female friend did and asked my opinion on it, but I thought wise to seek knowledge from those who are above me in understanding the deen. The issue is she mixed blood with a guy, as in a blood covenant, who she thought loved even though they aren’t married yet. Some fews moths down the line, the guy said he isn’t interested in the relationship anymore. So my female friend is asking if there are any implications in overturning the covenant, and if so how does she go about it. She told me she highly regret what she did but she is scared what Allah might do to her. Thank you.

A 21:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

I’m sorry to say there is no justification for a Muslim to enter into a blood covenant. These are pagan customs that we must avoid and stay away from such un-Islamic practices.

If you did it in ignorance, you need to seek repentance and ask the forgiveness of Allah.

Almighty Allah knows best.

N



Q:

Aselam wealykum werahmetulah webarakatu

is there any sin if I refuse to have sex with my husband after my nifas ends(40 days): because am not feeling well(still having pain from stiches ) and also am not ready.

A:

Wa `alaykum as-Salamu wa Rahmatullahi wa Barakatuh.

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If you are experiencing pain because of stitches following the Cistercian birth, you may refuse vaginal sex; however, you should choose other methods of sexual fulfillment, including masturbation or consensual oral stimulation; although one must stay away from anal intercourse.

Your husband should empathize with your condition and show patience with you.

Islam encourages spouses to seek sexual fulfillment as long as they do so consensually while avoiding sexual perversions and anal intercourse.

You should also seek medical help if your condition is not improving or taking too long to heal.

Almighty Allah knows best. 

N



Q:

Sheikh what if a person utters words of kufr and shirk and sincerely says the shahadah but does not do tawbah from those words and dies in that state what will be his fate on yawmul qiyamah

A:

 

It is important for anyone guilty of major sins to return to Allah in repentance:

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How shall God guide a people who have disbelieved after having believed, having borne witness that the Messenger is true, and the clear proofs having come to them? And God guides not wrongdoing people. They are those whose recompense is that upon them shall be the curse of God, the angels, and mankind all together, abiding therein; the punishment shall not be lightened for them, nor shall they be granted respite, except those who repent after that, and make amends, for truly God is Forgiving, Merciful. Truly those who disbelieve after having believed, then increase in disbelief, their repentance shall not be accepted, and they are the ones who are astray. (Quran 3:86-90)

So, such a person ought to repent and reaffirm the faith in Islam.

 

Almighty Allah knows best.

 

N



Q:

Assalamolakum.

Few days ago I am having confusion regarding the story of prophet Esa(AS). I read I Quran in which Allah mentioned that prophet Jesus was not crucified but he was lifted toward Allah. At one point Allah mentioned a word mutawaffa for him . I read different articles regarding the explanation of that verse in which people have expressed their views that mutawaffa means ‘to die’ and Allah also mentioned that he lifted him towards himself and Allah is everywhere not just in heavens so prophet Esa has died and he will never return(these were the opinions of people in that article that I read online) but some are having the opposite opinion that he will return as mentioned in Quran that He is a sign of last hour .  I am very much confused . May your answer will help me out in it. Jazakkallah khair .

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

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The Islamic belief about the Prophet Jesus adhered to by mainstream Muslims is that he was raised alive to Allah and that he did not die a natural death, and he will come again to the earth to fulfill his second mission and then die a natural death.

 

There is a spot for him beside the Prophet’s grave, where he will be buried when he dies.

 

That is the belief of Ahl al-sunnah.

 

As for the story of crucifixion and death of Jesus on the cross, the Quran makes it abundantly clear that it is based on rumor and conjecture and not on facts: “And for their saying, “We slew the Messiah, Jesus son of Mary, the messenger of God”—though they did not slay him; nor did they crucify him, but it appeared so unto them.” (Quran 4: 157)

 

We can confirm the factual veracity of the Quranic statement when we know that the accounts on this issue in the early Christian sources are self- contradictory.

 

It has led some academics who were committed Christians to lose their faith in Christianity altogether. That was the case of Bart Ehrman who renounced Christianity after years of research into the history of the Christian scriptures and forgeries associated with them.

 

In other words, the Quranic statement that their doctrines are based on hearsay or conjecture.

 

In light of these, Muslims ought to affirm the Quranic assertion that Jesus did not die on the cross, nor was he slain.

 

The Prophet, peace be upon him, has foretold us of the second coming of Jesus, peace be upon him. By adhering to this belief, we will do justice to the evidence of the authentic sources, namely the Quran and sound traditions from the Prophet, peace be upon, and it would save us from getting carried away by whimsical speculations and conjecture.

 

Almighty Allah knows best.

N



Q:

Assalam aalekum while reading sunan nasai Hadith no 1833 and ibne majah Hadith no 1614(chapters regarding funerals) if man dies somewhere other than his birth place a space will be measured for him in paradise from the place where he born to the place where he died . What is the meaning of the above Hadith does it mean that he will get the same size in paradise but while reading sahih bukhari and sahih Muslim and ibne majah(4339) the last person who will enter jannah  last will get ten times the size of whole earth . So what is the size of paradise a person who will enter jannah will get please explain both the hadith

A:

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.

 

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While speaking of descriptions of the unseen realities, we must never measure them by our logic or rational methods. They are experiences that defy standard measurements. Ibn Abbas said, “There is nothing in the paradise of the things of this world except names!”

In other words, the language of the sensible world of here and now is used solely to help us visualize those experiences in so far as we can do so from the vantage point of this transient world.

 

Another point to remember is that while faced with traditions that may be contradictory, we ought to give preference to the well-established principles.

 

In other words, in regards to the issue you mentioned, the text of the Quran is self-explanatory: “No soul knows what joy is kept hidden in store for them as a reward for their (good) works.” (Quran:32: 17)

 

Another point to consider: the first tradition you mentioned is rather dubious or questionable, as we learn from the judgment of the hadith critiques, while the second narration is well attested and hence authentic.

 

As Imam Malik taught us when faced with dubious reports, we must leave them in favor of the well-established ones.

 

Almighty Allah knows best.

N



Q:

Well my question that has been bothering me like a lot! Wont Living eternally in the hereafter and doing almost the same things over and over become boring ?

A:

Heaven is an abode of perfect bliss; it is incomparable to anything we could conceive of or hear or see in this state of existence.

 

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Allah says, “No soul knows what joy is kept hidden in store for them as a reward for their (good) works.” (Quran:32: 17).

 

And the Prophet, peace be upon him, has reported from his Lord in a sacred tradition: “I have prepared for My righteous servants such bliss the like of which no eyes have ever seen, and no ears have heard about, or no mind could ever conceive of.” (Al-Bukhari and Muslim)

So, you need to stop comparing the experience that lies beyond our ken of perception or that which transcends our usual mode of thinking based on our limited senses or faculties we possess now.

 

I would advise you, therefore, to focus on higher priorities since the time allotted to us is too precious to waste on such frivolities.

 

I pray to Allah to bless us all with the entry into the state of bliss in the next world.

 

Almighty Allah knows best.