[
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/when-is-a-spiritual-retreat-itikaf-appropriate-and-how-should-i-prepare-for-it/",
    "question": "When Is a Spiritual Retreat (I‘tikaf) Appropriate and How Should I Prepare for It?",
    "answer": "Answered by Shaykh Faraz Rabbani Question When is a spiritual retreat appropriate, and how should one prepare for it? Answer In the Name of Allah, the Merciful and Compassionate. The Meaning of Spiritual Retreat Spiritual retreat, or i‘tikaf, is of various kinds. In the religious tradition of Islam, based on Prophetic teachings, it means to remain in the mosque for the sake of Allah. The general basis of i‘tikaf is found in the words of Allah Most High regarding remaining in retreat in the mosques. The Prophet (Allah bless him and give him peace) himself performed i‘tikaf. General I‘tikaf at Any Time A general i‘tikaf may be performed at any time. Whenever one enters the masjid, one may intend i‘tikaf for the sake of Allah. Even if one is only passing through the mosque, one can make the intention: I am making i‘tikaf for the sake of Allah. This intention is rewarded by Allah. It is therefore recommended to make it a habit, in Ramadan and outside of Ramadan, to intend i‘tikaf whenever you enter the masjid. When one enters into a spiritual retreat for the sake of Allah, one engages in remembrance. Acts performed in that state are magnified in reward. I‘tikaf is conducive to reflection and deepens the benefit of one’s devotions. Spending Time in the Mosque It is recommended to spend time in the mosque for the sake of Allah, even outside the formal i‘tikaf of the last ten nights. If one has free time, one can go to the masjid and intend to spend time there in devotion. Upon entering, one makes the intention of i‘tikaf. Even if brief, this is rewarded and brings great merit. The I‘tikaf of the Last Ten Nights There is also the specific i‘tikaf of the last ten nights of Ramadan. This carries great merit and is an emphasized Sunna at the communal level. In every region, there should be some Muslims who observe the i‘tikaf of the last ten days and nights of Ramadan. There are many resources detailing its merits and rulings. Women may also perform i‘tikaf. In the Hanafi school, the optimal way for women to perform i‘tikaf is to do so at home. There are beneficial resources that explain how women can observe i‘tikaf properly. Spiritual retreat is a means of dedicating oneself wholly to Allah, engaging in remembrance, reflection, and devotion in a focused and intentional way. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as "
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/does-mixed-madhi-and-mani-make-clothing-and-furniture-impure/",
    "question": "Does Mixed Madhi And Mani Make Clothing And Furniture Impure?",
    "answer": "Answered by Shaykh Yusuf Weltch Question I was lying on my stomach and became aroused. I am certain I emitted madhi and later emitted mani, which likely mixed together and wet my clothes. Does this mixture make the wetness najis? Also, since I was lying directly on a dark-colored couch and saw no visible traces, is the couch considered najis, or must it be purified to avoid the transfer of impurity if it is touched with moisture? Answer In the Name of Allah, the Most Merciful and Compassionate. Both pre-seminal fluid (madhi) and semen (mani) are impure substances. By exiting, madhi breaks the ablution, and semen (mani) necessitates the ritual bath (ghusl). [Maydani, al-Lubab fi Sharh al-Kitab] In the scenario you described, your clothing is definitely impure and must be washed. However, if no traces are clearly present on the couch, the couch remains pure. [Ibid.] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/must-one-obey-a-mother-who-objects-to-visiting-the-mosque/",
    "question": "Must One Obey a Mother Who Objects to Visiting the Mosque?",
    "answer": "Answered by Shaykh Faraz Rabbani Question If a mother becomes upset when her child visits the mosque, must the child obey and stop going? Answer In the Name of Allah, the Merciful and Compassionate. This matter depends on the circumstances, particularly the child’s age and the reasons behind the parent’s concern. Considering the Age and Circumstances of the Child There can be a difference between a young child, such as a seven or eight-year-old, walking to the mosque when the mosque is far away and a situation where the circumstances are clearly safe and reasonable. In some cases, a parent may have genuine concerns. There is also a difference between going to the mosque to attend the prayer and returning home, and going to the mosque but then remaining out for a long period of time. For example, a child might go to the mosque, spend time socializing, go out for food, spend time elsewhere, and return home several hours after Maghrib without even praying ‘Isha in the mosque. Situations like this may reasonably upset a parent. Similarly, if the child has not yet reached maturity and is spending time with questionable company or remaining out late, these are concerns that a parent may understandably have. When There Is No Reasonable Concern If the child is going to the mosque responsibly, the situation is safe, and the child is not staying out late or doing anything inappropriate, then the scholars have addressed such situations. Imam Saffarini, an 18th-century great Palestinian scholar of the Hanbali school, mentions in his work Ghidha al-Albab that the way to deal with such matters is with discretion. One should avoid upsetting one’s parents while still doing what is right. This may involve being discreet, such as mentioning that one is visiting friends or handling the matter in a way that avoids unnecessary conflict. Maintaining Good Character with Parents The most important matter is maintaining good character. One should not argue or show disrespect toward one’s parents. Instead, maintain good manners and patience. At times, parents may initially object but later come around. For this reason, it is best not to fight or create unnecessary conflict. The Importance of Wisdom In dealing with parents, diplomacy is often more effective than confrontation. One should not declare war on one’s parents. Rather, one should approach such matters with wisdom, tact, and careful judgment. In difficult situations, it is also beneficial to seek consultation and guidance. Related What Do I Do If My Mum Stops Me From Performing Religious Duties? Obeying My Mother or Praying Jumu‘a My Parents Prevent Me From Practicing: What Should I Do? Do I Have to Obey My Parents If They Stop Me From Listening to Religious Talks? And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Dire"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/what-should-i-do-if-my-parents-oppose-my-islam-and-refuse-to-let-me-marry-a-muslim/",
    "question": "What Should I Do If My Parents Oppose My Islam and Refuse to Let Me Marry a Muslim?",
    "answer": "Answered by Shaykh Faraz Rabbani Question What should I do if my parents oppose my Islam and refuse to let me marry a Muslim? Answer In the Name of Allah, the Merciful and Compassionate. May Allah grant you strength, steadfastness, ease, assistance, and facilitation. Turning to Allah and Cultivating Steadfastness This situation requires turning sincerely to Allah, asking Him for strength, committing yourself to steadfastness, and cultivating spiritual resilience. Allah Most High tells us, “O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.” [Quran, 2:153] True success begins by approaching all matters with faith. Every test ultimately comes from Allah, and if one responds with reliance upon Him, seeking Him, and acting in a way that is pleasing to Him, then one is successful regardless of the apparent outcome. In this sense, the believer always wins. Being Firm Upon Truth With Wisdom Allah calls the believers to firmness upon what is right and pleasing to Him. This includes being steadfast upon truth, goodness, and what is correct, and also being firm in seeking one’s rightful matters for the sake of Allah Most High. If parents are staunch in opposing Islam, the response is not to waver, but to be even more steadfast in upholding Islam. This steadfastness, however, must be coupled with wisdom and good character. Upholding Good Character With Parents One of the greatest keys in dealing with parents, and with all relationships, is good character. The Beloved Messenger of Allah (Allah bless him and give him peace) taught that while not all people can be reached through wealth or status, all people can be reached through good character. Regardless of how your parents behave, uphold the excellence of character with them. If you err, become upset, or argue with them, have the strength to apologize. Do not concede what is right, and do not accept what is wrong, but maintain dignity, patience, and kindness. Seeking Strength, Knowledge, and Counsel Allah calls the believers to be steadfast, to outdo others in steadfastness, and to fortify themselves. This includes acquiring spiritual and religious strength, gaining knowledge, and seeking practical guidance on how to navigate complex situations wisely. Part of this process is consulting scholars and wise advisors in your community who can help you navigate a matter as sensitive and difficult as this. Their mentorship can provide clarity, balance, and practical steps forward. Marriage and Your Rights It is your right, as an adult, to marry someone suitable for you. While you should strive to win over your parents and seek their goodwill, they cannot ultimately prevent you from marrying a Muslim. This must be navigated with resolve, spiritual strength, patience, and good character. May Allah grant you ease, assistance, steadfastness, and facilitation in all your affairs. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani i"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/can-waived-marital-rights-be-restored-without-a-new-contract/",
    "question": "Can Waived Marital Rights Be Restored Without a New Contract?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question If certain marital rights were waived at the time of nikah, can they later be restored without a new marriage contract? Answer I pray you are well. Yes. If marital rights were waived, they can later be restored. A new contract is not required. Waiving Financial Rights For example, a wife may say at the time of marriage, “You do not have to provide for me. I have my own house. You do not have to buy me food or clothing.” Such rights can potentially be waived if she is content with that arrangement. However, are those rights gone forever? No. Something that the Shari‘a establishes remains established. If circumstances change and she later says, “I cannot manage anymore. You will need to provide,” then he is obliged to do so.The original responsibility remains in place. The Exception of Mahr The one exception is the mahr. If a mahr was agreed upon and, after the marriage, she says, “Only give me half,” or “I do not want it anymore, you can keep it,” that is valid. She may forgo it after it becomes due. But as for ongoing rights such as maintenance, these are not permanently erased by an initial waiver. The Husband’s Responsibility Allah Most High says: “Men are the protecting caretakers (qawwamun) of women.” [Quran, 4:34] The role of “qawwama” is one of responsibility and care. A husband should see financial maintenance as his role. Even if she does not ask for it, he should provide and say, “Here it is. Do as you wish with it.” Provision is his responsibility. The 50-50 Arrangement Some couples choose a 50-50 arrangement. If it works for them, that is their choice. However, the wife is not obliged to contribute financially. If she does, it is from kindness, cooperation, and support. Problems can arise when a lifestyle is built on two incomes, even though the financial obligation rests solely on the husband. If she later decides not to contribute, she is within her rights. The responsibility remains his. Understanding where responsibility lies prevents confusion and conflict. Leadership and Balance Allah has given the husband a role of leadership and responsibility within the marriage, as indicated in the verse above. This does not mean he may cause harm or humiliation. Generally, decisions regarding the direction of family life fall under his responsibility. People’s views are often shaped by personal experiences and sensibilities. However, individual perspectives do not override what Allah has established, based on His complete knowledge of what is best for people. Unless there is a genuine need to change an arrangement, it is best to leave matters as Allah has set them. So if rights were waived at the time of nikah, they may later be restored. The original obligations remain. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic,"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/can-a-convert-woman-enter-nikah-while-awaiting-a-civil-divorce/",
    "question": "Can a Convert Woman Enter Nikah While Awaiting a Civil Divorce?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Can a woman who has accepted Islam and is awaiting a civil divorce from her non-Muslim husband enter into an Islamic nikah? Answer I pray you are well. It depends, particularly on how long she has been Muslim. The Waiting Period After Accepting Islam If a woman accepts Islam while living in a non-Muslim country, her non-Muslim husband is given time to consider Islam. This period is three menstrual cycles. During this time, the marriage is not automatically terminated. He has the opportunity to reflect, learn about Islam, and choose whether to accept it. If he accepts Islam within this period, the marriage remains intact. If he does not accept Islam, then after three menstrual cycles have passed, she is no longer considered married to him in a Shari‘a sense. Shari‘a Status and Civil Law It is essential to distinguish between the Shari‘a ruling and the civil legal status. In a Shari‘a sense, after the three menstrual cycles pass without him accepting Islam, the marriage is no longer valid. However, under civil law, she may still be legally considered married until a formal divorce is finalized. That is a separate matter. Entering a New Nikah After the completion of the three menstrual cycles, she may enter into a new nikah, and it would be valid. There is no inherent problem with that from a Shari‘a perspective. However, practical considerations are important. Ending a long-term relationship often carries an emotional toll. This can affect a person profoundly and may impact future relationships. In addition, accepting Islam itself is a significant life change. There is learning to do, a new lifestyle to adjust to, and integration into a new community. All of this can be challenging. So she should carefully assess her situation. If, after the three menstrual cycles, she has the capacity and readiness for marriage, then she may enter into a nikah, and it would be valid. [Shaykh] Abdul-Rahim Checked and Approved by Shaykh Faraz Rabbani Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/who-must-pay-zakat-on-money-held-in-a-childs-name/",
    "question": "Who Must Pay Zakat on Money Held in a Child’s Name?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Who must pay Zakat on money held in a child’s name, such as in a child’s bank account, but owned and controlled by the father? Answer I pray you are well. Zakat is due upon the owner of the wealth. Whoever owns the money is the one responsible for paying Zakat on it. Simply placing money in a child’s name does not automatically transfer ownership. The ruling depends on who truly owns the wealth. If the Wealth Belongs to the Father If the money is owned by the father, even if it is held in the child’s name, then the Zakat is due upon the father. The ownership has not transferred merely because the account is in the child’s name. In this case, the father must pay his own Zakat on that wealth. It is not due upon the child. If the Wealth Belongs to the Child Sometimes a child possesses wealth that genuinely belongs to them. In the Hanafi school, if a child has not yet reached puberty, no Zakat is due on their wealth, regardless of how much they possess. Once the child reaches puberty, the ruling changes. If they have reached puberty but are not mature enough to responsibly manage their wealth, the parents may keep the money in trust until the child is older and wiser in handling it. However, in this situation, the Zakat must still be paid. When Zakat Becomes Due If a child has, for example, ten thousand pounds in the bank, once they reach puberty, the Zakat year begins. After 12 lunar months have passed, 2.5% of the account balance must be paid as Zakat. If the parents are managing the money, they must pay the Zakat on the child’s behalf. If Zakat was not paid in previous years after puberty, then once the child gains access to the wealth, they must pay the outstanding Zakat. In summary, Zakat is due upon the true owner of the wealth. If the father owns it, he must pay it. If it genuinely belongs to the child, then the rulings of puberty determine when Zakat becomes obligatory. [Shaykh] Abdul-Rahim Checked and Approved by Shaykh Faraz Rabbani Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-a-minors-income-from-selling-clearly-labeled-replicas-halal/",
    "question": "Is a Minor’s Income from Selling Clearly Labeled Replicas Halal?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is income lawfully earned by a minor from selling honestly labeled “style of” replicas permissible in the Hanafi school? Answer I pray you are well. There are two separate issues here: Can a minor work and earn money? Is it permissible to sell replica or “knock-off” goods? Can a Minor Trade and Earn Money? If a minor is mumayyiz, meaning he has the ability to discern between benefit and harm, then he may engage in trade with his parents’ permission. A mumayyiz child understands that if he gives money, he loses it, but gains something else in return. If he can comprehend this type of transaction, he may trade. Any profits accrued in this manner are halal. Selling Replica Goods If the minor is selling a replica product, such as a designer-style shirt or a perfume labeled “in the style of” a particular brand, the ruling depends on clarity and honesty. If the item is clearly marked as a replica and not presented as the genuine product, then it is permissible, and the income earned from it is halal. There is no inherent impermissibility in selling replica perfumes, for example, so long as there is no deception involved. However, if a person sells a fake item while claiming that it is real, this is a problem. There is lying involved, and that would not be permissible. Compliance with the Law of the Land One must also consider the legal context of the country in which one resides. If selling such items is illegal where you live, then you should not engage in it. By living in a country, you have agreed to follow its laws. Allah Most High tells us to fulfill our pledges and to uphold the commitments we make. Part of that pledge is to live as a law-abiding citizen to the best of one’s ability. Therefore, if the law prohibits such sales, neither the adult nor the child should engage in them. However, if there is no law prohibiting the sale of such items, then it is perfectly permissible for the child to engage in this type of trade, and the income will be halal. [Shaykh] Abdul-Rahim Checked and Approved by Shaykh Faraz Rabbani Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/can-i-keep-extra-money-with-interest-paid-from-withheld-profit-share/",
    "question": "Can I Keep Extra Money With Interest Paid From Withheld Profit Share?",
    "answer": "Answered by Mawlana Ilyas Patel Question My employer withheld part of my profit share for several years and later paid it as a lump sum that exceeded the original amount withheld due to investment returns that included interest. Is it permissible for me to accept the full amount, or must I forgo the excess? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. You may reclaim the amount that was yours (the withheld profit share). Any excess from interest (riba) isn’t permissible for you to benefit from. This excess should be given away to charity or public benefit without expecting reward, as a means of purification, not charity in the spiritual sense. [Ibn ’Abidin, Radd al-Muhtar] I would like you to read the valuable answers below. Insha’Allah, you will gain a deeper understanding of your question. Related Halal and Ethical Trade Practices Can I Purify Impermissible Income and Investments? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/does-divorce-said-in-anger-still-count-as-a-valid-divorce/",
    "question": "Does Divorce Said In Anger Still Count As A Valid Divorce?",
    "answer": "Answered by Mawlana Ilyas Patel Question If my husband has said divorce three times, but the first was in mild anger, the second in uncontrollable anger without intention, and the third during a heated fight without intending divorce, does this count as three valid divorces? Answer In the Name of Allah, the Most Merciful and Compassionate. I hope you are in good health and faith. Thank you for your question. I’m sorry to hear about your situation. If your husband said divorce three times while sane and aware, the divorce is valid, regardless of his emotional state, intent, language, unless he was truly unconscious or had medical issues. It would be sinful to stay with him. [Ibn ’Abidin, Radd al-Muhtar] Due to the sensitive nature of this situation, I recommend consulting with trusted, knowledgeable scholars and wise individuals who understand the dynamics of family in your country. I would like you to go through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related What is the Ruling of Three Divorces in the State of Anger Multiple Times? – SeekersGuidance Divorce in Anger Archives – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-a-nikah-valid-with-two-witnesses-but-without-walis-consent/",
    "question": "Is A Nikah Valid With Two Witnesses But Without Wali’s Consent?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Both the witnesses are upright Muslims who pray regularly and are not engaged in open sin. One of them has studied Islamic Studies and once led two rak‘as of Tarawih. I chose him to ask the marriage questions to both the groom (me) and the bride. The bride is acting as her own wali since her parents did not approve of the marriage. A mahr (ring) was offered. He asked the correct questions, and both of us agreed. In total, four people were present: the bride, the groom, and two male friends (one acting as an intermediary). Is this nikah valid? Answer In the Name of Allah, the Most Merciful and Compassionate. In the scenario you described, all of the requirements of a valid marriage contract have been met, assuming that the witnesses mentioned are muslim. These requirements are: a proposal, acceptance, and two Muslim male witnesses, or one Muslim male and two Muslim females. [Maydani, al-Lubab fi Sharh al-Kitab] That said, due to the absence of the bride’s guardian’s approval, the marriage is prohibitively disliked (makruh tahriman), although valid. That is, unless there was a legally recognized excuse precluding the need for guardian consent. [Ibid.] Our mother, ‘Aisha (Allah be pleased with her), narrates that the Messenger of Allah (Allah bless him and give him peace) said, “Any woman who marries without the permission of her guardian, then her marriage is void; her marriage is void; her marriage is void. If consummation occurs, she is rightfully owed the dowry due to the lawfulness of intercourse. If there is some impediment (to having guardian consent), then the ruler is the guardian for whoever has no guardian.” [Ahmad; Tirmidhi; Abu Dawud; Ibn Maja] If she marries someone who is not considered legally compatible, the father (or guardian) has the right to seek annulment of the marriage. [Ibn ‘Abidin, Radd al-Muhtar] Summary There is a difference between the technical validity of a marriage and a marriage that fulfills the Prophetic guidance. The latter leads to the most blessings in the marriage and is pleasing to Allah Most High. The above technicalities are only there to facilitate marriage for someone who does not have a valid guardian, such as a female convert to Islam whose parents are not muslim (and therefore cannot act as a guardian in marriage). Or a woman whose parents are unreasonably or maliciously preventing their daughter from getting married (which is her right). These rulings are not meant for people to seek loopholes to circumvent their parents’ reasonable objections. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he studied at Darul Uloom Seminary in New York and later completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years "
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/must-prayers-be-repeated-if-wudu-was-invalid/",
    "question": "Must Prayers Be Repeated If Wudu Was Invalid?",
    "answer": "Answered by Mawlana Ilyas Patel Question If someone prayed without wudu out of ignorance, unaware that a particular act nullified it, must they repeat those prayers once they learn the ruling, even if they don’t know which specific prayers were affected? For example, if they estimate it could be up to 20 prayers, possibly ‘Asr, Maghrib, or ‘Isha, what should they do? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Estimate all the possible prayers that were invalid, and perform them by making up a whole day of prayers, for example, if ‘Asr, Maghrib, and ‘Isha of the first set of invalid prayers out of 20 sets that were invalid. Past Missed/Invalid Prayers—A Debt to Allah Missed or invalid prayers are a debt to Allah, and they too can be seen as a way to draw nearer to Allah. Develop a routine to make up a set number of prayers daily, like 3, 4, or 5 days’ worth. Remember, Allah said in a Hadith Qudsi, “My servant draws near to Me by nothing more beloved to Me than that which I have made obligatory upon him.” Related How Do I Perform My Missed Prayers with Ease? If One Has 20 Years of Makeup Prayers, What Should He Do? -Shaykh Faraz Rabbani Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/what-is-the-ruling-on-delaying-makeup-fasts-due-to-illness/",
    "question": "What Is the Ruling on Delaying Makeup Fasts Due to Illness?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question What is the ruling on delayed makeup of fasts due to prolonged illness when fasting may still cause harm? Answer I pray you are well. Delaying the Makeup Fast Due to Ongoing Harm In this situation, you may keep delaying the makeup fast for as long as you need. The fast can be delayed indefinitely until you reach a point where you are able to make it up without harm. However, once you know you can make up the missed fast, you must do so. A Common Misconception About Fidya There is a common misconception regarding fidya. Some people think, “I could not fast because I was ill, so I will simply pay fidya, and that is it. I do not need to do anything else.” This is not quite correct. If you are able to fast, then you must fast. If you are unable to fast now, but you will be able to in the future, or you do not know for certain that you will never be able to fast, then you must make up the fast. You delay it, and then you make it up when you are able. When Fidya Becomes Necessary If it turns out that you will never be able to fast due to a health condition, advanced age, or similar circumstances, then you must leave a wasiya. This means you must leave a will instructing that fidya payments be made. In such circumstances, you should keep track of each year of the fasts that you were unable to perform. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-it-permissible-to-own-silver-items-for-both-use-and-investment/",
    "question": "Is It Permissible to Own Silver Items for Both Use and Investment?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible to own and use silver items for both use and investment? Answer I pray you are well. Owning Silver It is permissible to own silver without restriction. There is no issue in possessing silver in any quantity. However, one must ensure that zakat is paid on it when it becomes due. As long as zakat is fulfilled properly, owning silver is perfectly permissible. This applies whether the silver is kept as wealth, stored, or held for investment purposes. Using Silver Using silver is a separate matter. The direct use of silver items is not permitted. This applies to items such as silver cutlery, just as it applies to gold, though silver cutlery is more commonly encountered. One may not eat with a silver fork or use similar utensils. This is considered direct use and is not permissible. The Hanafi Distinction Regarding Indirect Use In the Hanafi school, a distinction is made between direct and indirect usage. For example, if someone had a silver container with oil in it and poured the oil directly onto their head to rub into their hair, this would not be permissible, as it constitutes direct use of the silver. However, if the oil were poured into the hand first and then applied to the head using the hand, this would be permissible. In this case, the silver is merely transferring the substance, and there is no direct usage of the silver itself. Thus, ownership is unrestricted, but direct usage is not allowed. Silver as an Investment As an investment, owning silver is permissible, provided zakat is paid when due. It should be noted, however, that silver’s value has depreciated significantly over time and is not worth as much as some might assume. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-there-a-concession-for-someone-whose-health-worsens-by-praying-fajr-on-time-due-to-chronic-exhaustion/",
    "question": "Is There a Concession for Someone Whose Health Worsens by Praying Fajr on Time Due to Chronic Exhaustion?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is there a concession for someone whose health worsens by praying Fajr on time due to chronic exhaustion? Answer I pray you are well. If someone is genuinely struggling due to chronic exhaustion, and praying Fajr on time is having a serious negative effect on their health or their ability to function for the rest of the day, then they should do what they reasonably can manage. The Messenger of Allah (Allah bless him and give him peace) was understanding in such matters. It is mentioned that ‘Amr ibn al-As had difficulty in his household with getting up early, and this was mentioned to the Messenger of Allah (Allah bless him and give him peace), and he was understanding. Do What You Can The principle here is to do your best. If getting up for Fajr on time is causing a real and harmful knock-on effect, especially if you need to function properly for work and to provide for yourself and your family, then manage according to your capacity. If you miss Fajr, then pray it as a qada prayer when you wake up. Turn to Allah and say: “O Allah, You know my excuse. If I could, I would pray on time. If I were able, I would be there.” Allah knows your situation. Allah knows your excuse. Maintain the Other Prayers When you are able to pray on time, then do so. Be careful with the rest of your prayers and show your commitment through them. If Allah facilitates a way for you to pray Fajr on time as well, then take that opportunity. But otherwise, continue striving within your limits. If You Slip, Turn Back to Allah If on a particular day you miss Fajr, then repent and ask Allah for forgiveness. Say: “O Allah, You are the Master and I am the slave. I know You have commanded me to do this, but I have this difficulty, so please forgive me.” What you will find is that Allah will reward you for your sincerity and your turning back to Him. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasa t began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-a-non-biological-stepfather-considered-a-mahram-to-a-convert-if-he-raised-her/",
    "question": "Is a Non-Biological Stepfather Considered a Mahram to a Convert If He Raised Her?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Are non-biological stepfathers considered mahram to a convert if they raise a child? Answer I pray you are well. When a Stepfather Becomes a Mahram There are certain considerations in this matter. If someone is married to your mother and has raised you, then he would be considered a mahram for you, even if he is a non-Muslim. This applies whether the marriage took place when they were non-Muslims or when they were Muslims. The key stipulation mentioned here is that he is married to your mother and that he raised you. Mahram Status Does Not Remove All Other Concerns However, just because someone is a mahram does not necessarily mean it is permissible for you to travel with him or be alone with him. This is especially important in situations where Islam or religiousness is absent. Sometimes people can have strange dynamics or inappropriate dynamics, even with a stepchild or a stepparent. So if there is concern regarding this person in that respect, or if there is concern about safety, even though the mahram relationship remains, it would not be permissible to be alone with that person or to travel with them. Similar Cases Where Safety Still Matters This kind of consideration can also apply even with other relationships, such as a sibling, half-sibling, or foster sibling (meaning those who were breastfed by the same woman, even though they are not related by blood) Even in such cases, if there are serious concerns, being alone with that person or traveling with them would not be permissible. Practical Guidance So, in the case of a non-Muslim stepfather, if he is married to your mother, and you are safe around him, then that is fine. He would be considered a mahram. The verse mentioned in this context addresses the believers, but because he has been married to your mother, there is still something established in the relationship. This is why the other considerations, such as safety, remain significant. If those considerations are in place, and there is safety, then it should be okay, particularly in the absence of a Muslim mahram. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasa t began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/what-are-the-recommended-introductory-books-on-usul-al-fiqh/",
    "question": "What Are The Recommended Introductory Books on Usul al-Fiqh?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question What are the recommended introductory books on Usul al-Fiqh? Answer I pray you are well. First and foremost, you need a teacher. I assume you will be studying Usul al-Fiqh with a teacher, as the field is complex and requires a broad understanding of the Shari‘a. Without that broad grounding, a person may read passages and feel that they do not make sense. A Common Starting Text in Many Places In many places, students usually begin with texts such as Mukhtasar al-Manar, along with the commentary by Qasim ibn Qutlubugha. If you have a teacher explaining it, it is an excellent first text. Usul al-Fiqh is studied through different approaches: The Hanafi Approach The Hanafi approach examines the specific issues and answers Abu Hanifa gave, then derives the principles from them. In other words, it looks at the final product, meaning the legal ruling, and then works backwards to arrive at the methodology. The Approach of the Other Three Schools The approach of the other three madhhabs first considers wider principles and then filters them down to arrive at answers. This is essentially a reversed approach. Al-Mujaz by Ubaydullah al-As‘adi One of my late Usul al-Fiqh teachers, Shaykh Adnan Darwish (Allah have mercy on him), used to recommend a text by Ubaydullah al-As‘adi called al-Mujaz. It is taught here on SeekersGuidance ( Understanding Hanafi Usul al-Fiqh: al-Asaadi al-Mawjiz fi Usul al-Fiqh ), and it is an excellent introductory text. As‘adi’s approach helps with the Hanafi understanding, and it can also benefit a student with the other approach. Other Simplified Works There are also other books that have been simplified. Dr. Salah Abu al-Hajj has written a couple of works on Usul al-Fiqh. He has one related to Mukhtasar al-Manar, and he also has a shorter work, Sabil al-Usul, or something similar, ila ma‘rifat al-Usul. That is the one I would recommend. Usul al-Shashi and the Need for Preparation Usul al-Shashi is also good, if studied with a teacher. However, Usul al-Fiqh is not a science that you jump into expecting clarity from day one, especially if you have not studied other texts. That is why, generally, covering a book in furu‘, such as Mukhtasar of Imam Quduri, and learning the broad and main topics in each chapter of fiqh, helps a great deal. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasa t began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Ta"
  },
  {
    "url": "https://seekersguidance.org/answers/transactions-hanafi/is-legally-required-business-insurance-permissible/",
    "question": "Is Legally Required Business Insurance Permissible?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is opening a business with legally required insurance permissible when no halal alternative exists? Answer I pray you are well. Yes, it is permissible. The main thing you are doing is opening a business. You are not doing this in order to take out insurance as the primary objective. Instead, insurance is a secondary matter in this case. The Primary Purpose: Earning a Halal Income A person opens a business to earn halal income, such as by selling sweets. This is unlike someone who takes out life insurance simply because they are worried about the future. Indemnity and Public Liability Part of what makes certain forms of insurance allowed in some situations is the consideration of indemnity. Indemnity is when someone comes to your property and, either through no fault of your own or through some lapse on your part, they get harmed or hurt on your property. Similarly, if you host a public event, you may need public liability insurance to cover indemnity. A Secondary Requirement in Running a Business If that is the case, then it is permissible, because insurance is not the primary factor. It is a secondary factor in running your business. Otherwise, it would be practically impossible for anyone to have a business in most countries. For that reason, you should go with what is required. You do not need to take extras, and you should pray that you never have to use it. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasa t began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/what-is-the-ruling-on-accepting-a-scholarship-based-on-improper-academic-assistance/",
    "question": "What Is the Ruling on Accepting a Scholarship Based on Improper Academic Assistance?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question What is the ruling on accepting a scholarship when one has cheated in an exam, but believes that even without that improper assistance, one would still have passed and qualified for the scholarship? Is it necessary to inform the institution? Answer I pray you are well. You must inform them. Even if a person believes that they would have passed without the improper assistance, and even if the marks obtained were well above the minimum required for the scholarship, it is still necessary to disclose what occurred. For example, even if someone achieved 99 percent and the scholarship requirement was 90 percent, and they believe that without cheating, they would have achieved 93 percent, they must still inform the institution. The issue is not limited to whether the minimum academic requirement would have been met. Honesty and Integrity as Core Factors There are multiple factors involved in awarding scholarships. Academic performance is not the only consideration. Honesty and integrity are also factors that institutions look for. If a person used improper means, whether through unauthorized assistance, artificial intelligence, or any other method, to obtain answers and cheat, then they must disclose this. Failing to do so and taking the scholarship money would be impermissible. There would be a serious problem in accepting that money without clarification. One should go and inform the institution. Even if there was an initial lapse in judgment, the honesty shown afterward may be taken into account. However, it is not permissible to take the money while concealing the truth. If someone believes they would have passed regardless, that should have been demonstrated by doing the exam honestly in the first place. The Obligation of Truthfulness As believers, we are required to do our best to be honest. Deception and treachery are extremely serious matters. Just as dishonesty in trade and transactions is blameworthy, lying in situations such as this is also very serious. Lying makes other sins easier for a person. Over time, one no longer views the consequences of sin as serious. The Prophet (Allah bless him and give him peace) said: “Lying leads to all forms of wickedness, and wickedness leads to the Fire. A person continues to lie until they are written with Allah as a liar.” [Bukhari] This is something we do not want in our lives. Rather, the Prophet (Allah bless him and give him peace) also said: “Truthfulness leads to righteousness, and righteousness leads to Paradise.” [Ibid.] Righteousness here refers to complete sincerity to Allah in all forms of good. When a person commits to speaking the truth, the doors of goodness open. If one forces oneself to be truthful, it will transform one over time. A person continues to tell the truth until they are written with Allah as a truthful one, a siddiq, a rank from among the highest stations of the righteous. For this reason, one should neither continue with the lie "
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/how-is-an-estate-distributed-and-is-a-lifetime-transfer-valid/",
    "question": "How Is an Estate Distributed, and Is a Lifetime Transfer Valid?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question How is an estate distributed when a man dies , leaving a wife, siblings, and nephews? And is a lifetime transfer valid if he had mental illnesses? Answer I pray you are well. In this situation, not all the information required has been provided. The Wife’s Share if There Are No Children We do know that if he has no children, his wife will receive one-quarter of his assets. Siblings and Nephews With siblings present, the nephews will not receive anything. There is a whole system involved in inheritance distribution. Because of that, in situations like this, the best thing to do is to approach a scholar directly in your community, or even via a social media app, and lay out the entire situation. From experience, most people do not factor in everyone and everything when giving details of inheritance questions. Sometimes there may be a parent, or another relative who is still alive, and the person does not mention them because they assume they will not inherit, or they should not inherit. However, it can be a factor. Is a Lifetime Transfer Considered Inheritance? Generally, no. A lifetime transfer is not considered inheritance. It is regarded as a gift. Inheritance is the transfer of what remains of a person’s wealth after their burial costs and debts are taken care of. If the person has left a wasiya, then up to one-third of their wealth may be given to someone, after these matters are taken care of. In some cases, that third may not even apply, such as if there are no debts or someone else covers the burial costs. However, if these matters are present, they go first. Then, whatever remains is automatically transferred from the deceased to the inheritors. All that remains for people to do is to take the money and give it to those inheritors. For this reason, inheritance cannot be done in a person’s lifetime. If something is given in one’s lifetime, it is a gift. This is why, for example, when parents give their children something in their lifetime and say, “This is your share of your inheritance,” it is not. The Problem of Unfair Lifetime Transfers It is unfair if someone is given something in a way that deprives others later, or if they are given a reduced share so that others can receive more. Such actions are unfair to one party or the other. Especially when someone has mental health problems, certain questions must be asked. Everything categorized as a mental health problem must be assessed in the Shari‘a. There are certain types of mental health conditions in which a person is incapable of making informed decisions. This can be understood by the example of a young child. A child may be deceived into swapping a ten-pound note for two five-pound notes because they do not fully grasp what giving something away entails. They do not understand that they will no longer be its owner, cannot get it back, and will suffer a loss. Similarly, with some mental health conditions, a person may not be able to make"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-repaying-monetary-value-sufficient-if-an-item-cannot-be-returned/",
    "question": "Is Repaying Monetary Value Sufficient if an Item Cannot Be Returned?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is repaying an item’s monetary value sufficient when the original item cannot be returned? Answer I pray you are well. Yes, it is sufficient in such a case. Returning Wrongfully Taken Property The primary concern in this matter is that if a person has taken someone else’s property wrongfully, or has something that belongs to another, then the obligation is to return the original item itself. This is the first and most important requirement. If the item still exists and remains unchanged, it must be returned to its owner. When the Item Has Been Altered or Destroyed If the item no longer exists in its original form or has been changed, then returning it is no longer possible. For example, if someone took a packet of flour from their neighbor and then used it to bake a cake, the original item has been altered. In that situation, the person must repay the monetary value of the flour to its owner. The same applies in other cases. If someone takes another person’s car without permission and, Allah forbid, it is involved in an accident and cannot be returned. The obligation is to repay the car’s monetary value. In such circumstances, returning the item’s financial value fulfills the responsibility. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/how-can-i-make-amends-for-copyright-infringement-as-a-muslim/",
    "question": "How Can I Make Amends For Copyright Infringement As A Muslim?",
    "answer": "Answered by Mawlana Ilyas Patel Question I shared photos of book pages online without realizing they were copyrighted. Do I need to repay only for my use or also for what I shared? Do I also owe for movies or clips from illegal sources? How can I make amends? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. You are potentially liable for a penalty, but only if you admit to the owners and they pursue it further by requiring you to pay. Leave the matter as it is and avoid any future infringements by consulting copyright laws. Please read this answer about illegal downloading . Intellectual Property is a Legally Recognized Right Intellectual property is a legally recognized right of the respective authors or inventors. This is the conclusion of many individuals, senior contemporary jurists, and various fiqh academies from across the Muslim world. Accordingly, it isn’t permissible to infringe or violate it, especially when it contravenes the laws of the land, and doing so would constitute a form of theft. [‘Usmani, Fiqh al-Buyu‘; Buhuth Fi Qadaya Fiqhiyya Mu‘asara] I would like you to read through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related The Question of Illegal Downloading Copyright Archives Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-my-wifes-maternal-aunt-a-mahram-to-me-after-marriage/",
    "question": "Is My Wife’s Maternal Aunt A Mahram To Me After Marriage?",
    "answer": "Answered by Mawlana Ilyas Patel Question My wife’s maternal aunt is childless, recently widowed, and in her ‘idda. She is like a mother to us, and we are staying with her to support her. Am I required to maintain gender separation from her during this period? Answer In the Name of Allah, the Most Merciful and Compassionate. I hope you are in good health and faith. The wife’s sister, maternal aunt, paternal aunt, grandmother’s sister, or grandfather’s sister does not become unlawful merely because of marriage and consummation. Therefore, the wife’s maternal aunt is considered a non-mahram (stranger), and observing hijab and maintaining modest interaction with her is obligatory. Through marriage and consummation, only the following women become permanently unlawful for a man: The wife’s mother, grandmother, great-grandmother (maternal or paternal). The wife’s daughter, granddaughter (son’s daughter), granddaughter (daughter’s daughter), and so on (only if marriage is consummated). [Ibn ‘Abidin, Radd al-Muhtar] I would like you to go through the valuable answers and links below. You will receive guidance and direction insha’Allah. Related: Who is Mahram—SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/may-a-misleading-book-be-destroyed-if-ownership-is-unclear/",
    "question": "May a Misleading Book Be Destroyed If Ownership Is Unclear?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question May a book containing misleading beliefs be destroyed if ownership is unclear, and keeping it risks harm? Answer I pray you are well. If the ownership of the book is unclear, then destroying it would generally be problematic. In most places, one is not permitted to damage or destroy the property of another person. There is some dispensation in the Shari‘a regarding some issues. In a Muslim country, if something is definitely being used for misguidance, some of the fuqaha mentioned that it could be permissible to remove it. However, as a general rule, if you are not sure that you own something, then you should not destroy it. Warning Others and Avoiding Harm If the material is misleading, then those who may be vulnerable should be warned. One can inform people about it and advise them accordingly. If there is a way to dispose of such material without contravening the law, then it may be done in that manner. Removing Misguiding Material When Possible I once went into a library and found many books about Islam left for free public distribution by a member of the Qadiani sect, including altered translations of the Quran. Since they were being presented as Islam while clearly contradicting Islamic teachings, I took them and brought them to an Islamic institute, asking them to dispose of them. In cases like this, if you can remove material safely, then you may do so. When Disposal Is Permissible If the book is yours, then you may dispose of it however you wish. Otherwise, it is better to warn people through other means, especially those who may be vulnerable. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr Salah Abu al-Hajj, Dr Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/do-parents-have-authority-over-a-sons-choice-of-spouse/",
    "question": "Do Parents Have Authority Over a Son’s Choice of Spouse?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question How much authority do parents have over a son’s choice of spouse, especially across different cultures? Answer I pray you are well. In short, parents have no authority to dictate a son’s choice of spouse. They may advise and counsel, but the decision ultimately rests with him. Suitability in Marriage and the Case of a Woman There is, however, an essential distinction between the rulings that apply to a woman and those that apply to a man. With respect to a woman, the concept of kafa’a, meaning suitability, must be considered. This includes religious and social suitability. Religious practice is a key factor. If a woman is committed to her religious obligations and spiritual growth, then the man must meet at least that level. A severe mismatch in religious commitment can lead to friction and difficulty once the initial attraction fades and daily life begins. Other factors also fall under suitability, such as whether the man can provide for her at a standard comparable to what she experienced in her parents’ home, and whether his profession would cause humiliation to her family within their social context. Lineage may also be considered in certain cultures, particularly among Arabs, where lineage is carefully preserved. In some cases, families prefer marriages within particular lineages, though scholars have differed on the extent of this consideration. If a woman finds a suitor who fulfills these criteria and wishes to marry him, her parents must agree. They do not have the right to refuse without a valid reason grounded in these considerations. The Case of a Man and Parental Interference In the case of a man, the situation is different. He is not required to marry someone of the same social standing or even the same level of religious practice. If he can provide for his wife appropriately, then such a marriage is permitted. Parental interference in a son’s marriage choice often becomes harmful and toxic. When parents insist on cultural, caste-based, or national standards that have no basis in Islam, they are doing wrong. Such interference has led to many people remaining unmarried well into their later years, sometimes across multiple generations, due to excessive control. Marriage should be facilitated, not obstructed. Making marriage difficult through unreasonable demands, excessive dowries (mahr), or rigid cultural expectations leads to hardship and opens the door to greater social harm. Islam encourages ease in marriage and the building of healthy families. A man must eventually take responsibility for his own decisions. He will stand before Allah and answer for them himself. While honoring parents and maintaining good family relations is essential, obedience does not extend to following them into injustice or harm. Parents should advise with wisdom and compassion, and families should support sound, beneficial marriages. Encumbering marriage with cultural toxicity goes against the spirit of the r"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-it-sinful-to-transfer-assets-before-divorce-or-inform-ones-wife-about-it/",
    "question": "Is It Sinful to Transfer Assets Before Divorce or Inform One’s Wife About It?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it sinful to inform a wife of possible asset transfers before divorce when the information is uncertain, or to transfer assets so they are not allotted to her by the court? Answer I pray you are well. This question can be summarized as follows. A couple is going through a divorce, and the husband owns assets he does not want the legal system of his country to allot to his wife. Is it permissible for him to transfer those assets out of his name so that the court does not assign them to her? Ownership and Legal Transfers In general, if the assets are genuinely his property, then they remain his property. If something does not belong to one party but is taken by the court from that party and given to the other, then it is unlawful to take it. Taking what does not belong to one is impermissible. Accordingly, if a man transfers his own assets into someone else’s name to prevent the court from wrongfully assigning them to his wife, he is not committing a sin. What belongs to him remains his, and he is not obliged to surrender property that is not rightfully hers. At the same time, no one should place themselves in a position of wrongdoing. A person will stand before Allah, and injustice toward others is a serious matter. The Sanctity of Marriage and Ethical Conduct Marriage is not a trivial contract. Intimacy, closeness, and companionship are made lawful through a sacred bond legislated by Allah. The Quran emphasizes the gravity of this relationship, saying, “And how could you take it back after having enjoyed each other intimately?” [Quran, 4:21] This refers to the deep closeness and shared life that spouses experience. Because of this, one should not undo the good that existed in the marriage by acting with bitterness or spite afterward. There are situations where a couple has been together for many years, and the wife may have spent that time raising children and managing the home. If divorce leaves her with no means, no place to go, or exposes her to humiliation, then ethical conduct demands reflection. If the husband has the means to help her financially, then he should do so. This is not a legal obligation in the religion, but it falls under ihsan, excellence in conduct, which Allah loves. One should not be indifferent to the hardship of someone who has shared years of life and sacrifice. Balancing Rights and Compassion At the same time, there are also cases where court rulings cause severe harm to a man by taking property essential to his own livelihood. Both sides exist, and these matters require nuance. In Sacred Law, what belongs to him is his, and what belongs to her is hers. He cannot claim her property, just as she cannot take what is not rightfully hers. However, when one party will clearly face hardship, and the other can ease it, facilitating that ease is a mark of good character and excellence. Fiqh is not always black-and-white. It requires understanding nuance, context, and ethical re"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/does-doubt-about-a-third-talaq-end-the-marriage/",
    "question": "Does Doubt About A Third Talaq End The Marriage?",
    "answer": "Answered by Mawlana Ilyas Patel Question We are certain about two divorces, but for a third incident, neither of us remembers whether my husband actually issued a talaq after saying, “I will divorce you if you don’t cut the call.” Since we cannot recall his words, is our marriage still valid? Answer In the Name of Allah, the Most Merciful and Compassionate. I hope you are in good health and faith. Thank you for your question. You are sure of two divorces but unsure about a third statement. Doubt doesn’t override certainty, so the third divorce isn’t counted unless clearly remembered and proven by both of you. The legal maxim is that “Certainty is not removed by doubt,” and “mere possibilities are of no consequence.” That is, legal rulings are not based on mere possibilities that lack reasonable certainty or assurance. [Ibn Nujaym, al-Ashbah wa al-Nadha’ir] Divorce Is a Serious Matter Divorce is serious and should only be pronounced after advice and consultation with a reliable scholar. Many people say it and find themselves breaking up a family in a terrible situation simply because they didn’t understand, learn, and follow the clear rules and procedures. Given the complexities involved in such matters, we strongly recommend that you consult reputable local scholars who can address the specific nuances of your situation. I would like you to go through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related OCD, Baseless Misgivings (Waswasa) and Divorce Conflict Resolution in Marriage: A Comprehensive Guide – Shaykh Faraz Rabbani Marriage and divorce Archives – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/can-a-mother-gift-one-child-all-property-sale-proceeds/",
    "question": "Can A Mother Gift One Child All Property Sale Proceeds?",
    "answer": "Answered by Mawlana Ilyas Patel Question My mother owns a property in Bangladesh that I largely funded (about 80%). She now wishes to sell it and give me the full amount. I have one sister who is alive, and my three deceased brothers have left children. Is it permissible for my mother to gift the entire proceeds to me, and how should this be handled Islamically? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you’re in good health and faith. Thank you for your question. Equal treatment is Sunna and default; unequal treatment without a reason can be sinful. Parents should consult scholars to maintain fairness and harmony. Equality in Gifts to Children According to Hanafi law, the mother is required to distribute gifts equally among all children, including sons and daughters. Favoring some children over others is generally disliked, as it causes discord, whereas equality fosters harmony and love. An exception, however, is if there is a legitimate reason to give financial preference to one child, whether son or daughter, in which case doing so is not disliked. Some examples include a child with greater financial needs, a medical condition, more dependents, or, in your case, a large contribution towards the house. However, it would be good if she looks at the needs of the wider children and gives accordingly. [Laknawi, Ta‘liq Mumajjad Sharh Muwatta’ Muhammad; Ibn Nujaym, Bahr al-Rai’q] Gifting to Deprive Islamically, one can gift anyone during their lifetime. Such gifts do not count as part of one’s estate and belong to the recipient. However, gifting to deprive heirs after death is impermissible. While the gift may be valid, the giver would be sinful. [Ibn ‘Abidin, Radd al-Muhtar] As this is a sensitive matter of gifting, we urge you to consult with reliable local scholars who are well-versed in family dynamics. Related Estate Division and the Sunna of Equal Treatment of Children in Gift Giving How Much Can a Person Bequeath of Their Property? Is the Ruling on Verbal Gifting of Assets on One’s… Estate Division and the Sunna of Equal Treatment … Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK f"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/does-divorce-said-in-anger-still-count/",
    "question": "Does Divorce Said in Anger Still Count?",
    "answer": "Answered by Shaykh Yusuf Weltch Question If a husband said “you are divorced” in anger but immediately took it back, and later issued another divorce only because his wife was pressured by her family to end the marriage, is the divorce valid in Islam? Answer In the Name of Allah, the Most Merciful and Compassionate. Both pronunciations of divorce do take effect in this scenario. [Maydani, al-Lubab fi Sharh al-Kitab] If the waiting period has not ended, he may revoke his divorce, thus reinstating the marriage. In this case, there will still be one divorce left, after which the couple will be permanently separated. [Ibid.] If the waiting period has ended, they must renew their marriage (nikah); thereafter, there will still be one divorce left after which the couple will be permanently separated. [Ibid.] Divorce is No Light Matter It is immensely important that every husband understands the enormous responsibility of being careful with the word “divorce”. The Messenger of Allah (Allah bless him and give him peace) said, “Three things, if they are said seriously, they are taken to be serious, and if they are said in jest, they are taken to be serious: marriage, divorce, and revocation of divorce.” [Tirmidhi] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/does-using-scented-soap-in-ihram-require-a-sacrifice-penalty-dam/",
    "question": "Does Using Scented Soap in Ihram Require a Sacrifice Penalty (Dam)?",
    "answer": "Answered by Mawlana Ilyas Patel Question During ihram, does washing one’s hands and feet with scented soap for the purpose of cleaning (not perfuming) require a dam? If a sacrifice is required and one cannot afford it, is there an alternative expiation, or must it be performed once one becomes financially able? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. If the purpose of using scented soap is to clean, rather than perfume, then one will give sadaqa. Otherwise, one will have to give a sacrifice penalty (dam) if they used it to perfume their body. You owe a donation of about 2.2. kg of wheat or its equivalent in monetary value to a poor person. This donation is not specific to any location, unlike the animal sacrifice penalty (dam), which must be performed within the Sacred Precinct (haram) if necessary. You can pay the penalty (dam) when you are able to, if you are unable to do so immediately. Generally, soap’s purpose is cleaning, not scent. In this scenario, there is no dam (sacrifice penalty), but sadaqa fitr should be given as compensation. Many scentless soaps can be used during ihram. [Ibn ’Abidin, Radd al-Muhtar] I would like you to go through the valuable answers and links below. You will receive guidance and direction insha’Allah. Related Touching the Black Stone and Cutting One’s Own Hair to Leave Ihram – SeekersGuidance ‘Umra Archives – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/fast/does-changing-madhhab-affect-kaffara-obligations/",
    "question": "Does Changing Madhhab Affect Kaffara Obligations?",
    "answer": "Answered by Mawlana Ilyas Patel Question As a new Muslim, I initially followed the Maliki madhhab but now follow the Hanafi. During my first Ramadan as a Maliki, I broke about 10 fasts without a valid reason. I believe kaffara is due and want to fulfill it by fasting. Should I follow Maliki or Hanafi rulings for kaffara? I’m especially concerned about differences in menstruation rulings, as a small mistake could invalidate the kaffara. Answer In the Name of Allah, the Most Merciful and Compassionate. I hope you are in good health and faith. Thank you for your question. You will follow the Maliki school of thought, as it was broken while you were following it. However, if you did not break the fast due to marital intimacy, then you may want to follow the Shafi and Hanbali schools. The Shafi and Hanbali schools disagree and only necessitate kaffara for fasts that are broken due to sexual intercourse, so you may follow these schools and not perform the kaffara fast. [Ibn Qudama, al-Umda Fi al-Fiqh; Jaziri, al-Fiqh ‘ala Madhahib al-Arba‘a] I would like you to go through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related: The Complete Guide to Fasting Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/do-i-owe-zakat-on-money-paid-toward-a-property-before-ownership-transfers/",
    "question": "Do I Owe Zakat on Money Paid Toward a Property Before Ownership Transfers?",
    "answer": "Answered by Shaykh Faraz Rabbani Question If I pay part of the price for a property, but ownership has not yet transferred to me, do I owe zakat on the amount I have paid? Answer In the Name of Allah, the Merciful and Compassionate. Zakat is due only on wealth one actually possesses and owns. If you have paid part of the purchase price for a property, that amount of money is no longer in your ownership. As such, it is no longer part of your zakatable wealth. For example, if the total price of a property is half a million and you make a payment of one hundred thousand, that one hundred thousand is no longer yours. Since you no longer possess that money, zakat is not due on it. As for the property itself, even after ownership transfers to you, zakat is not automatically due on the property you own. Property is not zakatable by default. Zakat would only apply if the property is acquired explicitly as investment property. This, however, is not the default case for property that one purchases. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School,” which was published by White Thread Press in 2004 and is a significant contribution to Islamic literature. His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse. Shaykh Faraz Rabbani’s life and work embody a profound commitment to Islamic scholarship. His teachings continue to enlighten and guide seekers of knowledge worldwide."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-my-marriage-valid-if-i-married-with-an-imam-as-a-guardian-without-my-father/",
    "question": "Is My Marriage Valid If I Married With an Imam as a Guardian Without My Father?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Is my marriage valid if I married with an imam as my guardian, without my father’s consent? Answer In the Name of Allah, the Merciful and Compassionate. There are a few considerations in this matter. The Validity Depends on the Details If the imam who acted as guardian was learned and qualified, then the marriage may well be valid. However, the specifics of your situation matter, and the ruling depends on the details of how the marriage was conducted and whether all necessary conditions were met. For this reason, you should take the full details of your case to a qualified scholar who can review the scenario and confirm whether what was done was correct. The Importance of Parental Approval and Guardian Participation In general, one should not marry without the approval of one’s parents. This applies to both men and women in the general case. With women in particular, the permission and participation of the guardian is essential. The Prophet (Allah bless him and give him peace) said, “There is no marriage without a guardian.” The Hanafi school understood this to mean that there is no proper marriage without a guardian, and thus did not consider it a factor in determining validity. Even so, it remains contrary to the Prophetic sunna and example to marry without the approval and participation of one’s parents. Marrying without parental involvement may also entail the grave matter of being bad to one’s parents, which can be a major sin. Rectifying the Relationship With Parents If your parents were not involved, and the marriage was nevertheless valid because the other criteria were fulfilled, then your responsibility is to work to win over your parents. Life can be difficult, and relationships can become strained, but it is essential to commit to taking steps to rectify the relationship with one’s parents. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be"
  },
  {
    "url": "https://seekersguidance.org/answers/prayer-hanafi-answers/is-it-wrong-to-pray-the-greeting-of-the-mosque-during-the-friday-khutba-to-avoid-peoples-correction/",
    "question": "Is It Wrong to Pray the Greeting of the Mosque During the Friday Khutba to Avoid People’s Correction?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Is it wrong to pray the greeting of the mosque during the Friday khutba to avoid people correcting or objecting? Answer In the Name of Allah, the Merciful and Compassionate. Following One’s Madhhab In this matter, one should follow the madhhab that one adheres to. The prayer of greeting the mosque is a Sunna. It is not an obligation. There are detailed discussions related to the prayer of greeting the mosque that can be found in the SeekersGuidance Answer Service; however, the key point is that it remains a Sunna. Listening to the Friday khutbah, however, is wajib. Listening to the Khutba The beginning of fulfilling the command of attending the Friday prayer is to listen attentively to the remembrance of Allah, which is the khutba. Allah Most High says: “O you who believe, when the call is given on Friday for prayer, then rush to the remembrance of Allah, and leave trade.” [Quran, 62:9] Accordingly, listening to the Friday khutba is wajib. Because of this, the Sunna of greeting the mosque is left to fulfill the wajib of listening to the khutbah. This is the position of the majority of the Companions of the Prophet (Allah bless him and give him peace). The Hadith About Praying During the Khutba There is an individual hadith in which the Prophet (Allah bless him and give him peace) instructed a man to stand and pray while the khutbah was taking place. The Hanafis, the Malikis, and others understand this as a specific instance due to the context of that particular man. In that situation, the man was in need. The Prophet (Allah bless him and give him peace) stopped his khutba, waited for him to complete the prayer, and the Companions noticed the man’s need from his appearance. Afterward, the Prophet (Allah bless him and give him peace) spoke about the virtues of giving in charity. Due to this context, the incident is not considered a general ruling. Practical Guidance and Dealing With People If you are a Hanafi, follow your madhhab and do not be overly concerned with people’s correction. People should listen to the khutba and refrain from occupying themselves with others. You are not doing anything scandalous or unusually conspicuous. It is entirely possible that you prayed elsewhere in the mosque and then sat down. In such situations, one should pay attention to the khutbah and ignore what people may say. In most cases, this is more than sufficient. Being a believer involves having resolve. One should know what needs to be done and do it with tact and consideration, but not in a spineless manner. We avoid taking unnecessarily unusual actions, but matters such as this fall well within the realm of valid scholarly disagreement. People also need to respect sound differences of opinion. Those who impose their own understanding of the religion on everyone else are a source of division in communities, not those who are following sound religious scholarship. Stick to what is correct, uphold good character, and refu"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/are-cosmetic-orthodontic-treatments-permissible-without-medical-necessity/",
    "question": "Are Cosmetic Orthodontic Treatments Permissible Without Medical Necessity?",
    "answer": "Answered by Mawlana Ilyas Patel Question My question is whether the use of advanced cosmetic orthodontics, such as RPE, MARPE, MSE, and Invisalign, is permissible for both beautification (e.g., expanding the palate and broadening the smile) and functional improvements (e.g., improved breathing and oral posture). Are these non-surgical procedures Halal if there’s room for functional enhancement but no significant health issues, and beautification is also a motive? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Advanced cosmetic orthodontics, such as RPE, MARPE, MSE, and Invisalign, are impermissible for beautification purposes. However, if they are performed as part of a restorative procedure to fix abnormalities and defects, then these procedures are permitted. Key Principle—Cosmetical vs. Restorative A treatment performed solely for cosmetic or augmentation reasons is not permissible. It is only permitted when a restorative procedure is used to correct abnormalities and defects. There is a key principle here. If something is abnormal and defective, restoring it to its natural form is permitted. This is considered a restorative procedure rather than a cosmetic or beautification procedure. Medical restorative procedures aimed at correcting defects and abnormalities are not seen as altering Allah’s creation. For example, a person may be born with a crooked nose, a cleft lip, or an extra finger. Restorative medical procedures to fix these defects are acceptable, as they involve correcting an abnormality. [Ibn ‘Abidin, Radd al-Muhtar; Mawsili, al-Ikhtiyar li Talil al-Mukhtar; ‘Uthmani, Takmila al-Fath al-Mulhim] I would like you to go through the valuable answers and links below. You will receive guidance and direction, insha’Allah. Related: Is Microneedling Permissible If a Hyaluronic Acid Serum Enters the Skin During the Procedure? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-the-income-earned-from-working-at-a-polling-station-in-a-western-election-halal/",
    "question": "Is the Income Earned From Working at a Polling Station in a Western Election Halal?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is the income earned from working at a polling station in a Western election halal? Answer I pray you are well. Yes, the income earned from working at a polling station in a Western election is halal. There is no inherent prohibition in such work. Clarifying a Common Misunderstanding Some people object to participation in elections by citing the statement, “Judgment belongs to Allah alone.” This statement is true in itself: Allah Most High has absolute and final authority. However, misunderstanding its application leads to confusion. As Sayyidina ‘Ali ibn Abi Talib (Allah be pleased with him) said to the Khawarij, “A word of truth, through which falsehood is intended.” Allah Most High has also allowed human beings to organize their affairs and govern themselves. Throughout Islamic history, governance involved consultation, deliberation, and human decision-making. Leaders would consult others, discuss matters collectively, and then make binding decisions for the public good. Human governance, administration, and selection of leadership do not contradict Allah’s ultimate sovereignty. Voting and Shirk Voting is not shirk. One does not vote to make someone a god, nor to give them divine authority. Rather, one chooses individuals or groups to manage worldly affairs such as education, public services, taxation, and administration. This is no different in principle from: Choosing a board to manage a mosque, Appointing people to oversee a community project, Selecting representatives to run an institution. In none of these cases is divinity being attributed to human beings. Working at a Polling Station Working at a polling station is simply providing a lawful public service within an established civic process. There is nothing inherently sinful about facilitating an orderly election, and the income earned from such work is lawful. Conclusion Participating in elections is not shirk. Working at a polling station is permissible. Income earned from such work is halal. If you worked at a polling station, you have not done anything wrong. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr Salah Abu al-Hajj, Dr Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-it-permissible-for-a-father-to-be-away-from-his-children-without-reason/",
    "question": "Is It Permissible for a Father to Be Away from His Children Without Reason?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible for a father to be away from his children for long periods without a valid reason? Answer I pray you are well. No, it is not permissible for a father to be absent from his children for extended periods without a valid and genuine reason. Two Situations to Distinguish There are two common scenarios in which a father may be away from his children: One: When the Father Is Prevented From Seeing His Children If someone is deliberately preventing a father from seeing his children, this is a grave injustice. Children need their father in their lives. Preventing that relationship harm: The children emotionally and developmentally, The father’s bond with his children, and Ultimately, the relationship of the one causing the separation with those children. When children grow older and understand what happened, resentment is likely to arise toward whoever deprived them of that relationship. Such actions should be feared and avoided. Two: When the Father Neglects His Children If the absence is due to neglect, whether because of excessive work, personal pursuits, social life, or other distractions, it is a failure of responsibility. Parenthood requires sacrifice. Once a person becomes a parent, life is no longer centered solely around personal plans, comfort, or ambitions. Time, convenience, and even long-held goals must sometimes be set aside for the sake of one’s children. The Father’s Responsibility Allah Most High decrees children as a blessing, but also as a trust. A father will be asked about the well-being of his children: Did he spend time with them? Did he show love and affection? Did he nurture their emotional, moral, and spiritual growth? Children do not primarily remember how much money was earned for them. What shapes them is presence, care, attention, and affection. Without this, they may be emotionally and morally stunted, and the consequences can last a lifetime. Religious Activities and Absence Even an absence justified by religious activities must be approached with caution. Acts of devotion or outreach do not excuse neglecting one’s family. Children do not raise themselves. While Allah Most High provides sustenance, children require tarbiya: upbringing, love, guidance, and education. Responsibility toward one’s wife and children takes precedence. Leaving them for long periods without proper care and attention may result in accountability before Allah. A Final Reminder Children may restrict personal freedom, convenience, or lifestyle—but this is part of the responsibility Allah has entrusted to parents. Appreciating the blessing of children means fulfilling their rights. If a father has been neglectful, the time to act is now. Reconnecting, being present, and investing time and care can still make a profound difference. Related Keys to Raising Righteous Children: Eight Lessons on Successful Parenting Parenting in Islam: How to Raise Righteous Children And Allah knows best. [Shay"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-it-permissible-to-make-online-purchases-before-the-second-adhan-of-jumua/",
    "question": "Is It Permissible to Make Online Purchases Before the Second Adhan of Jumu‘a?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible to make online purchases before the second adhan of Jumu‘a? Answer I pray you are well. If a person is obligated to pray Salat al-Jumu‘a, then it is not permissible for them to engage in buying and selling, whether online or in person, from the time the adhan for Jumu‘a is given until the prayer has concluded. Who Is Obligated by This Ruling? This ruling applies to an individual who is: An adult male, Sane and healthy, A resident (not a traveler), Living in a town or city where Jumu‘a is established. Such a person is required to attend Jumu‘a, and during that time, financial transactions are not permitted. Scope of the Prohibition From the time the adhan of Jumu‘a is called—commonly the adhan corresponding to Dhuhr—until the Jumu‘a prayer is completed, one should refrain from all forms of trade. This includes: In-person buying and selling, Online purchases, Any other financial transactions. The only exception is a transaction that directly enables one to attend Jumu‘a, such as paying for transport to the mosque. Practical Considerations In places with multiple mosques, adhans may be called at different times. In such cases, a person may follow the timing of the mosque where they normally pray Jumu‘a. When that adhan is called, they should cease buying and selling and focus on preparing for the prayer. Once the Jumu‘a prayer is over, normal transactions may resume. Those Not Obligated by Jumu‘a For those upon whom Jumu‘a is not obligatory—such as women, travelers, or those with a valid excuse—there is no restriction. They may continue to buy and sell, including making online purchases, during this time without any issue. Summary If Jumu‘a is obligatory upon you, do not engage in trade after the adhan until the prayer is completed. This applies equally to online and in-person transactions. Those not required to pray Jumu‘a are not bound by this restriction. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr Salah Abu al-Hajj, Dr Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-it-permissible-to-work-in-consulting-or-it-if-some-clients-are-involved-in-unlawful-activities/",
    "question": "Is It Permissible to Work in Consulting or IT if Some Clients Are Involved in Unlawful Activities?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible to work in consulting or IT if some clients are involved in unlawful activities? Answer I pray you are well. Yes, it is permissible to work in consulting, IT, or similar fields as long as you are not actively or directly assisting in unlawful activity. The Governing Principle The key distinction in Sacred Law is between: Indirect association, and Direct assistance in sin. If your role does not involve helping a client carry out something unlawful—whether through planning, execution, facilitation, or enabling—then your work remains permissible. However, if your work directly contributes to an unlawful activity, then it falls under assisting in sin, which is not permitted. Practical Application For example: Providing general IT infrastructure, technical maintenance, or neutral consulting services does not automatically make one responsible for everything a client does. Designing systems, tools, or strategies that explicitly enable unlawful actions would not be permissible. The responsibility lies in what you are actually doing, not merely who the client is. When Doubt Exists If it is unclear whether your role directly supports something impermissible, then the matter should be examined more closely. This requires looking at: The nature of the industry, The specific services you provide, How your work is used in practice. In such cases, it is appropriate to ask detailed questions and seek clarity before continuing. Summary If you are not directly helping with something unlawful, the work is permissible. If you are directly assisting in sin, it must be avoided. When unsure, seek clarification and guidance specific to your situation. May Allah Most High grant us clarity, integrity, and lawful provision, and guide us to work that is pleasing to Him. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr Salah Abu al-Hajj, Dr Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/do-inaccurate-placement-hours-require-disclosure-to-a-university/",
    "question": "Do Inaccurate Placement Hours Require Disclosure to a University?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question If I did not record my placement hours accurately, do I need to inform the university? Would my future income be affected Islamically? Answer I pray you are well. Questions of this nature, relating to inaccuracies, cheating, or misrepresentation, do arise periodically, and the ruling depends on the specific circumstances of the case. The first matter to consider is whether there was actual deception, and whether that deception had a real effect. For example: Did the inaccurate recording of hours affect your final grade or outcome? Would you have passed or qualified without those hours being counted? Did the institution rely on those records to certify you as competent or qualified? You are in the best position to assess this honestly. When Disclosure Becomes Necessary If the inaccuracy means that you obtained a qualification you were not genuinely entitled to, or that you lack the requisite knowledge or training expected of someone holding that qualification, then it is safer—and more upright—to inform the university. This is especially serious in professions where others’ lives, health, or safety are entrusted to you. If an institution would not have deemed you fit for a role had it known the reality, then continuing to benefit from that qualification involves ongoing deception and potential harm. Islam takes such matters very seriously. Holding a position or credential without rightful qualification can place others at risk and render the benefit derived from it ethically and spiritually problematic. Impact on Income If a qualification was obtained through deception, and that qualification is a condition for employment, then income derived from it is also affected. The concern is not merely paperwork, but whether one is rightfully entitled to that role and its earnings. However, if the inaccuracy was minor, did not affect competency, and did not alter the institution’s decision to grant the qualification, the ruling may be lighter. This again requires honest self-assessment. Practical Guidance It is advisable to: Reflect carefully and truthfully on the situation. Pray istikhara, asking Allah Most High for clarity, ease, and facilitation. If there is genuine doubt about entitlement or competence, approach the university and clarify the matter. Doing so may feel difficult, but integrity brings long-term relief and divine assistance. May Allah Most High grant us honesty, courage, and sincerity in our dealings, and place blessing in our knowledge and livelihoods. Related Is My Job Haram If My Degree Was Obtained Through Cheating?-Shaykh Abdul-Rahim Reasat Can Someone Apply to a University If He Cheated in High School? What Should I Do About Cheating to Get Into University? What Should I Do After Having Cheated in My Online Exams? Is It Permissible To Use My Degree, Which I Received by Cheating? And Allah Most High knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar "
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/what-is-a-womans-awra-in-the-shafii-school-in-various-settings/",
    "question": "What Is a Woman’s ‘Awra in the Shafi‘i School in Various Settings?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What exactly is a woman’s awrah in the Shafi‘i school in various settings? Answer In the Name of Allah, the Most Merciful and Compassionate. The rulings of ‘awra for a woman in the Shafi‘i school differ depending on who she is in front of. The matter can be understood in the following settings: In Front of Trustworthy Muslim Women In front of trustworthy Muslim women, a woman’s ‘awra is between the navel and the knees. While this may sound strange to someone who has not heard it before, Islamic law allows for flexibility to meet real-life needs. For example, there may be situations such as breastfeeding, where a Muslim woman may breastfeed in front of her sister, cousin, or someone she is comfortable with. In Front of Non-Muslim Women or Morally Corrupt Muslim Women In front of a non-Muslim woman, or a morally corrupt Muslim woman, where there is a realistic fear that she may describe her to men, then the woman should not expose herself except for what is normally expected during work and normal movement. This includes: head, neck, arms up to the upper arms, and legs up to the knees. However, it remains better and more precautionary to cover more to avoid being described. In Front of Non-Mahram Men As for men, the ruling is clear. In front of strange men (non-mahram men), everything must be covered except the face and the hands. The feet should also be covered according to the strict view of the Shafi‘i school. Regarding the niqab (covering the face), it is not considered obligatory according to one of the two official views of the Shafi‘i school. The other view states that even the face must be covered. In Front of Mahram Men In front of a mahram (those whom she cannot marry), the ‘awra is also between the navel and the knees. However, she must assess the situation. If there is potential for any fitna or temptation even in front of a mahram, then she should be careful. Caution, Flexibility, and the Wisdom of the Law A person should always err on the side of caution rather than take chances. At the same time, one should also be realistic and understand that Islam gives a certain level of flexibility. The point is not to make women’s lives difficult. The point is to protect them, their modesty, and their chastity. Islam holds the chastity and modesty of the ummah sacred, especially the womenfolk. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been th"
  },
  {
    "url": "https://seekersguidance.org/answers/prayer-shafii-fiqh/is-a-person-excused-from-prayer-if-it-causes-severe-mental-harm/",
    "question": "Is a Person Excused from Prayer If It Causes Severe Mental Harm?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is a person excused from prayer if praying causes severe mental harm, such as anxiety or trauma? Answer In the Name of Allah, the Most Merciful and Compassionate. This issue should be taken step by step. The Central Importance of Salah Salah is the most important act of worship after iman. Iman is not an outward act of worship on the limbs, but rather an act of worship in the heart. Once a person has iman, the first physical act is to declare the shahada, giving a verbal utterance to what exists in the heart, affirming with the tongue what exists in the heart. Immediately thereafter, there is nothing more important in the life of that Muslim than their relationship with their salah, five times a day, every single day. The Prophet (Allah bless him and give him peace) said: “The difference between the believer and the non-believer, or faith and disbelief, is salah.” Salah is also repeatedly commanded in the Quran, not merely to pray, but to establish the prayer. Are They Excused Due to Anxiety or Trauma? The answer is: no, they are not excused. Prayer will not be dropped on an ongoing basis and simply written off because of an affliction a person is facing. A person cannot cancel prayer because they are experiencing anxiety around the prayer or mental difficulty around the prayer. Rather, the anxiety and mental difficulty must be addressed. Seeking Treatment and Support Medical professionals, psychologists, and psychiatrists should be consulted. Scholars of the soul and the heart should also be consulted to address the underlying issue. Temporary Severe States and Acting Within Capacity If a person is in a temporary situation in which they are in a severe state, one that is currently preventing them from performing the current prayer, and they are going through extreme difficulty, they will be treated according to their actual capacity while they seek treatment and stabilization. Allah does not burden a soul beyond its capacity. In such cases, the duty remains, but it is temporarily lifted if the person is in a severe state. However, Salah cannot be written off permanently because of a temporary severe state. The illness should be treated as best as possible, and a solution should be found. But the solution is not to cancel the prayer. Adjusting the Prayer When the Usual Form Is Not Possible In fiqh, if a situation makes it impossible for a person to stand and pray, they should sit. If it is impossible to sit and pray, then they should lie down, and so forth. A way should be found for the person to pray if praying in the usual way is impossible at that moment. Medication When Needed If medication is required to overcome the severe challenge a person is going through, then, under supervised Islamic supervision as well as medical supervision, they may engage in whatever medication they need. However, the prayer remains fundamentally important. Praying the Minimal Valid Form in Severe Cases In severe cases, t"
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/is-it-permissible-to-keep-a-state-scholarship-deposit-if-i-refused-it/",
    "question": "Is It Permissible to Keep a State Scholarship Deposit If I Refused It?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If I refuse a state scholarship , but it is deposited anyway, is the money permissible to keep? Answer In the Name of Allah, the Most Merciful and Compassionate. Yes, it is permissible to keep the money, provided that it was deposited intentionally by the awarding body and not deposited by mistake. When It Is Permissible to Keep the Money If you refused the scholarship and they accidentally deposited the money, that would be a different situation. However, if, after you refused, they decided to give you the money anyway, then there is no issue. There is no deceptive element on your side. In this case, you may treat it essentially as a grant or a voluntary gift, and this is how you should view it. The Principle of Not Taking Wealth Without Right Allah says very clearly: “O believers! Do not devour one another’s wealth illegally, but rather trade by mutual consent.” [Quran, 4:29] If the Deposit Carries Conditions You Did Not Accept However, if the deposit carries conditions that you did not accept, or it creates a binding obligation that you are unwilling to fulfill, or unable to fulfill, then you should inform those who gave you the grant. You should explain: That you refused to accept it, That it was given to you anyway, and That the conditions attached to it are conditions you are unable to fulfill. Then ask them how you should proceed. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/can-i-work-in-a-company-that-sells-both-halal-and-haram-products/",
    "question": "Can I Work in a Company That Sells Both Halal and Haram Products?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to work in a company that sells both halal and haram products? Answer In the Name of Allah, the Most Merciful and Compassionate. This is a common scenario in predominantly non-Muslim societies, where many workplaces, such as grocery stores, retail stores, and similar companies, may sell both permissible and impermissible items. Examples include alcohol, pork, and other prohibited products. Key Considerations When evaluating such employment, the focus is on two main factors: the nature of your work and the core business of the company. Your Work: Your role must not directly involve handling or facilitating unlawful activities. For instance: Permissible: Working in security, packing general items, or administrative roles unrelated to prohibited products. Impermissible: Directly handling, pricing, or selling haram items such as alcohol or pork at the checkout or shelf. The Hanafi school allows some leeway in terms of its approach to this issue. The Company’s Core Business: The company should primarily conduct lawful business. If the core business itself is unlawful, such as gambling, haram insurance, or facilitating forbidden transactions, then employment there is problematic, even if your personal role is indirect. For example: Working in a grocery store where the majority of items are halal, with only minor haram items, is generally permissible as long as your work does not involve the haram products. Working for a company whose main business is prohibited, like an insurance broker offering haram contracts, or a gambling platform, is impermissible because your income would be derived from an unlawful source. General Guidance You are not required to find employment in a company that is 100% free of any haram activity. What is required is to ensure that: Your work is fully permissible. The company’s primary business is lawful, so that your earnings come from halal sources. By adhering to these principles, you can navigate modern workplaces without compromising Islamic guidelines on lawful income. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, educat"
  },
  {
    "url": "https://seekersguidance.org/answers/fast-shafii-fiqh/is-it-permissible-to-delay-making-up-missed-fasts-until-just-before-the-next-ramadan/",
    "question": "Is It Permissible to Delay Making Up Missed Fasts Until Just Before the Next Ramadan?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to postpone making up missed fasts (qada) until just before the following Ramadan? Answer In the Name of Allah, the Most Merciful and Compassionate. It is permissible to delay making up missed fasts; however, postponing them until the next Ramadan without a valid excuse is not permissible. The Shafi‘i school emphasizes the importance of fulfilling missed fasts promptly after Ramadan. Valid Excuses There are circumstances in which delaying qada fasts is allowed, such as ongoing valid excuses. Examples include women who are pregnant, breastfeeding, or otherwise unable to fast due to legitimate reasons. In such cases, the delay is excused and does not incur any additional consequence. Obligation and Fidya If a person postpones making up their missed fasts without a valid excuse and the next Ramadan arrives, they are required to pay a fidya (compensation) for each missed day in addition to fasting those days. If this pattern repeats over multiple years, the obligation increases accordingly: one owes a fidya for each year in which the fast was not made up, and still must complete the missed fasts. Timing of Qada Fasts While it is technically permissible to complete missed fasts shortly before the next Ramadan, it is strongly recommended to fulfill these obligations as soon as possible after Ramadan. Prompt fulfillment is the wiser and preferred approach in order to avoid accumulating missed fasts and incurring fidya. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/does-divorce-affect-a-childs-lineage/",
    "question": "Does Divorce Affect A Child’s Lineage?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If a father repeatedly pronounced divorce but remained with the mother, do the children’s lineage, name, or Sayyid status become affected? Should they revisit the marriage’s validity after the parents’ divorce, or leave the matter as publicly recognized? Answer In the Name of Allah, the Most Merciful and Compassionate. Do Divorce Pronouncements Affect a Child’s Lineage? Allah (Most High) says: “Call them by their fathers. That is more just in the sight of Allah.” [Quran, 33:5] A father’s divorce pronouncement does not affect his children’s lineage. As long as the marriage was valid when the children were conceived and born, their lineage, name, and any related status, like Sayyid status, stay fully intact. Islam places strong importance on protecting lineage. Later disputes or doubts between parents do not change this. Any concerns that come up after the fact do not undo what was lawfully and publicly established. Should Children Question The Validity of Their Parents’ Marriage? Children do not need to question or look into their parents’ marriage. If there is real uncertainty about what was said or its legal effect, the parents should ask a qualified scholar to clarify their marital status. However, this clarification does not affect the children’s lineage, which remains valid. A Key Principle One of the main goals of Sacred Law is to protect lineage. Islam does not take away people’s identities, names, or family ties because of doubts or confusion that come up later. In summary, the children’s lineage is unaffected, their status remains intact, and the matter of divorce is confined to the parents themselves. And Allah knows best. May Allah give all families stability, clarity, and protection. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/does-braiding-hair-in-ihram-require-shaving/",
    "question": "Does Braiding Hair In Ihram Require Shaving?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If a person braids or binds their hair while in ihram, does this make shaving the head obligatory when exiting ihram, based on the report of Ibn ‘Umar in Sahih al-Bukhari (no. 5914)? How have scholars understood this narration? Does it make a special rule for braided or tied hair, different from the usual rule that shaving is not required? Answer In the Name of Allah, the Most Merciful and Compassionate. Neither braiding nor binding your hair while in ihram means you must shave your head when exiting ihram. You are still free to choose between shaving and shortening your hair, although shaving is more rewarding. [Nawawi, Minhaj al-Talibin] Understanding the Report of Ibn ‘Umar The narration from Ibn Umar, “Whoever braids his hair, let him shave” [Bukhari, 5914], has been closely studied by scholars. Most agree that this was Ibn Umar’s personal legal opinion (ijtihad), not a command from the Prophet that makes shaving obligatory. Hafiz Zayn al-Din al-Iraqi said: “Abu Hanifa held that the option (between shaving and shortening) remains for him as well, and that there is no difference between one who has glued his hair and anyone else. Ibn al-Mundhir related this from the scholars of opinion. Imam Nawawi also transmitted this in Sharh al-Muhadhdhab from Ibn Abbas. This is the latter position of Imam Shafi‘i, and it is the correct view according to his companions (Ashab).” [‘Iraqi, Tarh al-Tathrib] There are three main reasons for this view: One: No Sound Marfu‘ Hadith Reports that directly attribute these words to the Prophet (Allah bless him and give him peace), known as marfu‘ hadiths, are weak. What is clearly established is that this was the Companion’s own view. Two: Companions Differed Other senior Companions, especially Ibn ‘Abbas (Allah be pleased with him), believed that someone who braids, binds, or glues their hair still has the original choice between shaving and shortening. When Companions disagree, and there is no clear prophetic text, the ruling does not become obligatory. Three: Prophetic Practice Does Not Automatically Imply Obligation The Prophet (Allah bless him and give him peace) did glue his hair and later shaved, but his action shows what is allowed and recommended, not what is required. The Quran and Sunna have already made it clear that both shaving and shortening are valid options. The general rule stays the same: shaving is not required, even for someone who braided or bound their hair. When some Companions encouraged shaving in these cases, it was seen as advice or personal opinion, not a rule that cancels the established choice. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), wh"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/do-rsus-require-purification/",
    "question": "Do RSUs Require Purification?",
    "answer": "Answered by Shaykh Muhammad Carr Question If a person receives restricted stock units (RSUs) as part of their compensation and later sells the resulting shares, how should any gains be Islamically purified? Specifically, do shares that are automatically sold or withheld to cover taxes require purification? Additionally, when calculating the gain, what should be considered the “purchase price”: the share price at vesting, or zero on the basis that the shares were received as compensation rather than purchased? Answer In the Name of Allah, the Most Merciful and Compassionate. Allah says, “So be mindful of Allah to the best of your ability, hear and obey, and spend in charity—that will be best for you.” [Quran 64,16] If the shares in question are non-Sharia-compliant, you are not considered the legitimate owner of the shares. Irrespective of whether the shares are construed as a gift or remuneration. In your case, the shares are part of your remuneration. Shari‘a-compliant shares that are automatically sold for your benefit require purification. The proceeds of the sale are directly linked to the shares sold and thus require purification. Shares withheld to cover taxes do not require purification. In this case, paying taxes is considered a form of purification in itself. Tax recipients and recipients of impermissible income generally fall into the same bracket. For Sharia purposes, the value of the shares is taken into consideration. Since you acquired the shares in a commutative transaction (compensation), it is subject to zakat. If you intend to trade in shares, the entire value of the shares is subject to zakat. Alternatively, if you hold it as an investment, the underlying zakatable assets are subject to zakat, not the whole share value. Compensation Receiving shares as part of your remuneration is valid on condition that the value is known. It is stipulated that the remuneration be specified in terms of its type, amount, and quality, similar to the price in a sale. [Khatib, Mughni al-Muhtaj] General Consensus on Purification of Income In Islamic finance, the purification of income, particularly dividends, is a fundamental principle that ensures earnings comply with Shari‘a. There is a general consensus that purification is required. Some scholars and Islamic finance standards, such as those by AAOIFI (Accounting and Auditing Organization for Islamic Financial Institutions), require the purification of shares if they include any proportion of income derived from non-compliant sources like interest (riba). This ensures the income is halal (permissible). Others believe that the dividend must be purified. And Allah knows best. I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefited from many luminaries. Under the guidance o"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-there-a-limit-on-resale-profit/",
    "question": "Is There A Limit On Resale Profit?",
    "answer": "Answered by Shaykh Muhammad Carr Question Is there a limit on the amount of profit a reseller is permitted to charge when selling a product they have purchased? Answer In the Name of Allah, the Most Merciful and Compassionate. You may factor your appraisal costs and profit margin into the price. Generally, a sale is permissible for any price the buyer and seller agree upon. Allah says in the Quran, “O believers! Do not devour one another’s wealth illegally, but rather trade by mutual consent. And do not kill (each other or) yourselves. Surely Allah is ever Merciful to you.” [Quran: 4,29] Profit Ceiling There is no ceiling to profit. In the Sunna, evidence shows the permissibility of making a 100% profit. In the hadith narrated by Bukhari and others, from ‘Urwa ibn al-Ja‘d, he said, “A shipment was brought to the Prophet (Allah bless him and grant him peace), so he gave me a dinar and said, ‘O ‘Urwa, go to the shipment and buy us a sheep.’ I went to the shipment, negotiated with the seller, and bought two sheep for one dinar. I then returned with them, and a man met and negotiated with me. I sold him one sheep for one dinar. I returned with the dinar and the sheep and said, ‘O Messenger of Allah, here is your dinar, and here is your sheep.’ The Prophet (Allah bless him and grant him peace) then said: ‘O Allah, bless him in this transaction of his.’” [Bukhari] Reasonableness While there is no ceiling on profits, you should strive to be as accommodating as possible. The Prophet (Allah bless him and grant him peace) said, “May Allah have mercy on the person who is accommodating in buying and selling.” [Malik, Muwatta’] I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefited from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has contributed significantly to the administrative and advisory aspects of Islamic institutions. Since 2023, he has served as the Administrative Director at The Imam Kurani Institute, contributing to the institution’s growth and development. H"
  },
  {
    "url": "https://seekersguidance.org/answers/prayer-shafii-fiqh/can-i-sit-in-vowed-voluntary-prayers/",
    "question": "Can I Sit In Vowed Voluntary Prayers?",
    "answer": "Answered by Shaykh Irshaad Sedick Question In the Shafi‘i school, if someone vows to perform a nafl prayer, making it obligatory to fulfil, may they still perform it sitting, even though they are able to stand? Answer In the Name of Allah, the Most Merciful and Compassionate. According to the relied-upon view in the Shafi‘i School, vowing a voluntary prayer makes it obligatory, and therefore, standing therein is obligatory as well. This is because an act that becomes obligatory by vow takes the rulings of obligatory acts, and Allah knows best. Imam Nawawi (Allah have mercy on him) states, “If a person vows (nadhara) a prayer [without further specification], he should fulfill two units, though a weak view holds that one suffices. According to the former [and dominant] view, standing is obligatory in both units for the one capable thereof, but according to the latter, it is not.” [Nawawi, Minhaj al-Talibin] If the person is unable to stand, then sitting is permitted, as with all obligatory prayers. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-network-marketing-permissible-under-islamic-contract-principles/",
    "question": "Is Network Marketing Permissible Under Islamic Contract Principles?",
    "answer": "Answered by Shaykh Muhammad Carr Question Is it permissible to participate in a marketing business that follows a network marketing structure, where participants earn income through direct and indirect referrals, team bonuses, travel commissions, and residual income generated from team growth? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Ikrima held that the verse, “And that each person will only have what they endeavoured toward,” applies to communities before us. A distinctive feature of the Muhammadan community is that its members may share in one another’s endeavours. [See: Ibn ‘Ashur, al-Tahrir] It is permissible to participate in a marketing business that follows a network marketing structure. Income from direct sales is permissible and based on a Ji‘ala arrangement. Income from indirect sales can be construed as an earned agency fee or a gift from the second-tier salesperson. Income from Direct Sales Income from direct sales is based on a Ji‘ala arrangement. Ji‘ala, legally defined, involves committing to pay a stipulated recompense in exchange for a known or unknown service. [Khatib, Mughni al-Muhtaj] This type of contract is based on the narration of Abu Sa‘id al-Khudri, who recited the Fatiha to successfully cure a man stung by a scorpion in exchange for thirty sheep. The Prophet (Allah bless him and give him peace) affirmed such transactions and requested a portion of the flock be assigned to him. In a Ji‘ala contract, the recompense must be clearly defined. Commissions, often calculated as a percentage of the selling price, exemplify this principle, as the selling price is predetermined, thereby establishing the commission amount. Khatib al-Shirbini elucidates this concept, stating, “If a person specifies, for instance, that whoever returns my slave will receive his clothing or a quarter of his value, they will be entitled to the agreed-upon amount provided they are aware of its terms.” Income from Indirect Sales Commission on indirect sales—also known as referral commission, override commission, or influence commission—sits at the intersection of agency law, contract law, and commercial incentive compensation. It refers to an arrangement in which a person is paid when a sale occurs that they did not directly close, but which is attributable to their efforts, relationships, or sales channel. This arrangement is entirely contractual, meaning there is no single universal legal construct; rather, its terms are defined by the parties involved. Accordingly, commission on indirect sales is permissible, provided all relevant parties are aware of and agree to the terms and conditions. The Prophet (Allah bless him and grant him peace) said, “Muslims are bound by their agreements.” [Abu Dawud] In this structure, the second-tier salesperson agrees to give a percentage of their earnings to the principal in return for facilitating the opportunity. This may b"
  },
  {
    "url": "https://seekersguidance.org/answers/zakat-shafii-fiqh/can-zakat-be-given-to-cover-medical-expenses-for-a-poor-relative/",
    "question": "Can Zakat Be Given to Cover Medical Expenses for a Poor Relative?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Can zakat be given to cover medical expenses for a poor relative? Answer In the Name of Allah, the Most Merciful and Compassionate. When giving zakat, the primary consideration is whether the recipient qualifies as a rightful recipient, not the specific purpose for which the zakat will be used. What matters is that the person is genuinely in need and falls into one of the categories mentioned in the Quran. Eligibility: Poverty and Relationship Being poor or needy is sufficient for a person to be eligible for zakat. A poor individual is someone who either has almost nothing to meet their basic needs or does not have enough to fully cover them. Regarding relatives, there are two possibilities: Dependent relatives: If the relative is your dependent, meaning you are legally obligated to provide for them (nafaka), then zakat is not given to them because you must already cover their expenses directly. Non-dependent relatives: If the relative is in need but is not your dependent, such as an uncle, aunt, or cousin, then it is not only permissible to give zakat to them, it is actually preferable. The principle is to begin with those closest to you before giving to others. Purpose of Zakat The intended use of zakat funds, whether for medical expenses, debts, or other needs, is not the concern of the giver. Once zakat is given to a qualified recipient, it is their prerogative how to use it. If they fail in their responsibility regarding its use, they will be accountable before Allah, not the giver. This is an important lesson that extends to all forms of charity, not just zakat: the responsibility of the giver ends once the zakat reaches a qualified recipient. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/prayer-shafii-fiqh/do-i-receive-the-same-reward-for-praying-in-a-musalla-as-i-do-in-a-mosque/",
    "question": "Do I Receive the Same Reward for Praying in a Musalla as I Do in a Mosque?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Do I attain the same reward when praying in a musalla (small prayer space) as I would when praying in a mosque? Answer In the Name of Allah, the Most Merciful and Compassionate. It is important to distinguish between the different aspects of reward in salah (prayer). There are multiple levels and ways in which Allah multiplies the reward for our prayers. The Virtue of Praying in Congregation (Jama‘a) Firstly, praying in jama’a (congregation) increases the reward of the prayer. While the obligation of prayer can be fulfilled individually, praying in jama’a elevates the reward. The Prophet Muhammad (Allah bless him and give him peace) said: “The prayer performed in congregation is 25 times more rewarded than one prayed alone” [Bukhari] In another narration, he mentioned 27 times. [Ibid.] The hadith, however, does not specify that this jama’a must take place in a mosque. The primary requirement is the congregation itself; any group of more than one person fulfills this condition. The Additional Virtue of the Mosque The additional virtue of praying in a mosque is observed from the practice of the Prophet (Allah bless him and give him peace). While residing in Madina, he prayed his fardh (obligatory) prayers in the mosque, but he prayed his sunnah (supererogatory) prayers at home. This demonstrates that the mosque offers an additional reward, beyond the congregation, particularly when praying in the front row or behind the imam. Praying in a Musalla A musalla will also earn a reward, including the reward of praying in jama’a. However, it may not attain the same reward as a mosque, primarily because the congregation in a mosque is often larger. The size of the jama’a contributes to the multiplied reward, so a small group in a musalla would generally earn less reward than a large congregation in a mosque. That said, the musalla itself is not deficient; it is simply the congregation size that typically differs. Priorities in Prayer The most important aspects of prayer are: Praying on time, at the beginning of its prescribed time (waqt). Praying in jama’a, when possible. Seeking the additional virtues of praying in a mosque, particularly in the front rows and behind the imam. By following these principles, one maximizes the reward of salah, whether in a mosque or a musalla. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” "
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/is-managing-medical-insurance-claims-permissible-employment/",
    "question": "Is Managing Medical Insurance Claims Permissible Employment?",
    "answer": "Answered by Shaykh Muhammad Carr Question I work in a medical clinic and have been assigned to establish contracts with health insurance companies and manage insurance claims. Does this type of work fall under assisting in Riba, or is it considered doubtful (shubha) in Islam? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for reaching out and seeking clarification on this important matter. I understand your concerns, and it’s commendable that you seek to ensure that your vocation aligns with Islamic principles. If the foundational structure of the insurance adheres to Shari‘a principles, it would be permissible for you to establish these contracts. Many healthcare systems are based on a mutual cooperative model. In such an environment, the default would be that of permissibility. If the insurance is commercial, establishing such contracts would be impermissible, as they are considered contractually risky (gharar) and involve interest (riba). Commercial insurance is treated as a commutative transaction , in which no allowances are made for contractual uncertainty or for the potential disparity between the premiums paid and the claims received. According to the Hanafi school of thought, managing insurance claims is permissible. Click here for the principles underlying this ruling and a clear explanation. Cooperative Insurance Insurance, defined as implementing measures to protect against potential future risks or hazards, is firmly grounded in Sharia law. Just as risk is an inherent aspect of daily life, safeguarding ourselves against such risks is equally natural and normal. The crucial aspect lies in the method used to address these risks. Contemporary scholars generally agree that cooperative insurance, based on the Takaful model, is permissible. Cooperative insurance occurs when a group of individuals mutually assist each other by contributing to a fund to compensate for the loss or damage caused by a hazard that could affect any one of them. [Karan, Medical Insurance] A group of persons enters into a partnership; each individual contributes a specified amount; whoever is afflicted by any calamity is assisted from this collective fund; thus, each individual is considered an insurer and insured. [Ibid] The nature and relationship between the contracting parties are the most critical aspects of cooperative insurance. It most notably distinguishes it from commercial insurance. In a cooperative format, as stated previously, the legal roles of the customer and owner are united into a single form: “members.” Commercial Insurance If the insurance is commercial, it would be impermissible to enter into these contracts, as they are considered contractually risky (gharar) and entail interest. Allah Most High says, “Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression.” [Quran,5:2] The Prophet (Allah bless him and give him peace) said, “Whoever guides to good will have a reward"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-returning-gold-and-buying-a-heavier-piece-considered-riba/",
    "question": "Is Returning Gold and Buying a Heavier Piece Considered Riba?",
    "answer": "Answered by Shaykh Muhammad Carr Question I bought a bracelet weighing 4 grams. I went home, and within an hour, I returned to the shop and asked to return it, and instead purchase something else, paying the difference since the new item would weigh more. I chose an item weighing 5 grams. The seller showed me on a calculator the amount I had paid for the returned item and told me, based on the calculation, how much additional money I needed to pay. I did not physically take back the cash for the returned item before adding more money to complete the purchase of the new one. Is this transaction halal, or would it be considered riba? If it is a ribawi transaction, what should I do with this gold bracelet? Answer In the Name of Allah, the Most Merciful and Compassionate. Returning the 4 grams of gold constitutes an iqala arrangement, which is valid and recommended. Under an iqala arrangement, the seller reimburses the price of the 4 grams of gold. According to the relied-upon view in the Shafi‘i School, you must pay for the 5 grams of gold, and reciprocal possession of both the gold and the currency must take place within the contractual setting. Acquittance or set-off is not permitted in usurious transactions. [See: Ramli, al-Nihaya] Iqala It is permissible for the contracting parties to mutually rescind the contract even in the absence of any defect. This is the meaning of the recommended iqala in favor of a seller or buyer who regrets the transaction. In Tuhfa, quoting Rafi‘i and Nawawi, it is stated that if the buyer and seller mutually undo the sale from the outset without any specific reason, this is permissible and is considered a valid iqala. [Ahdal, Umdat al-Mufti] The Second Arrangement Because the second sale involves usurious commodities on both sides of the transaction—namely, five grams of gold exchanged for fiat currency—mutual possession (taqabud) must be actual. Accordingly, hawala (alternate remittance) and acquittance are not permitted, even if the exchange takes place within the contractual setting. [See: Ramli, al-Nihaya] Rules of Buying and Selling Gold The Prophet (may Allah bless him and give him peace) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt – like for like, equal for equal, and hand-to-hand; if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand.” [Muslim; Tirmidhi] Thus, If gold is exchanged for silver (or another currency), their amounts may differ, but the following conditions are obligatory: that the exchange be immediate; and that the properties exchanged must be in the respective possession of the buyer and seller before they part company. [Misri, ‘Umda Al-Salik] When the buyer pays via electronic fund transfer, the seller is deemed to have taken constructive possession of the price despite the delayed reflection of the price in his account due to common affliction (umum al-balwa). I pray this is of be"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-wear-ihram-garments-without-intention-to-access-the-lower-mataf/",
    "question": "Is It Permissible to Wear Ihram Garments Without Intention to Access the Lower Mataf?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If only those in ihram may enter the lower mataf, is it permissible to wear the ihram garments without actually entering the state of ihram simply to pass the guards? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to what pleases Him and protect us from error. Amin. This is a highly relevant contemporary question, as pilgrims naturally yearn to draw close to the Ka‘ba: to perform tawaf nearby, touch it, kiss the Black Stone, and the like. Being required to enter ihram each time proves difficult. The ruling on wearing ihram clothing without the intention of ihram depends entirely on the reason for the restriction and whether bypassing it violates a legitimate Shari‘i requirement or need. Shaykh Muhammad Abu Bakr Ba‘dib (Allah preserve him) clarified this as follows. If the restriction serves crowd control, safety, or order, then donning the garments to deceive the guards is not permissible. This constitutes tahayyul—an improper deception that undermines the regulation. It is a matter of obedience to authority, as Allah commands: “O believers! Obey Allah and obey the Messenger and those in authority among you.” [Quran, 4:59], provided they do not command disobedience to Allah and His Messenger (Allah bless him and give him peace). In such cases, comply with the measures in place: use the upper levels, carts, or other provisions. Deception here indirectly disobeys Allah’s law by flouting rightful authority, which Islam upholds. However, if there is no crowding or harm, and the guards merely check for ihram clothing to maintain visual order, such that your entry inconveniences no one truly in ihram or pilgrimage, then wearing the garments without intention is not inherently sinful. It is not a religious requirement to be in ihram to wear these clothes or walk in the mataf; this is administrative policy, not a Shari‘a ruling. One may bypass it only for a genuine need that would otherwise cause shortfall in fulfilling Allah’s law. For example, someone required to perform tawaf al-wada‘ (farewell circumambulation) before departure, perhaps unable to do so on upper levels due to time or physical constraints, faces a choice: omit it (with options for ‘umra but not strictly for hajj), or wear the garments without ihram intention. The latter is not sinful by Allah’s law; it fulfills a divine command through this means. In summary, the default is to obey the rules as law-abiding citizens. Yet if such regulations infringe upon obedience to Allah (Most High), they warrant reconsideration. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, "
  },
  {
    "url": "https://seekersguidance.org/answers/prayer-shafii-fiqh/is-ones-prayer-valid-in-stolen-clothes-or-with-haram-earnings/",
    "question": "Is One’s Prayer Valid in Stolen Clothes or with Haram Earnings?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Are prayers valid if one’s clothes were purchased with Haram money? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to what pleases Him and protect us from error. Amin. Validity of Prayer The prayer is valid, insha’Allah, provided its conditions (shurut) and integrals (arkan) are fulfilled. Allah (Most High) will not question such a person on the Day of Rising as to why they did not pray, since they have met the basic requirements for validity. Reward Validity is distinct from acceptability and reward. The Prophet (Allah bless him and give him peace) taught that not everyone who prays receives equal reward. One person might attain only half the potential reward of their prayer, another 80%, and another 30%, depending on various factors. Chief among these is khushu‘ (concentration and presence of heart in the prayer) followed by adherence to the sunnas surrounding it, such as praying in the mosque, in congregation, and in the first row, among other virtuous acts. Thus, praying in stolen clothes or those bought with haram earnings (which is akin to stolen goods) may render the prayer valid if properly performed, but it deprives the person of its full potential rewards. They have met the minimum, yet tainted it with unlawfulness. There is, therefore, a clear distinction between validity and reward. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/am-i-accountable-for-driving-people-to-places-of-sin-as-a-taxi-driver/",
    "question": "Am I Accountable for Driving People to Places of Sin as a Taxi Driver?",
    "answer": "Answered by Shaykh Irshaad Sedick Question As a driver or taxi worker, am I sinful for transporting people to places of sin, or couples whose relationships may be impermissible? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to what pleases Him and protect us from error. Amin. There is a difference of opinion among the Shafi‘i and Hanafi schools on this matter. The Shafi‘i school takes a stricter approach. It is based on the Quranic injunction: “ Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. ” [Quran, 5:2] Thus, if you knowingly assist in another’s sin by facilitating it, you bear some responsibility for that sin, as you become a willing participant. That said, if you do not know the nature of the passengers’ relationships or their intentions at the destination, and they have not informed you, then you are not held accountable for what they do. The Hanafi school offers more leeway. It distinguishes between direct assistance in sin (facilitating or participating in the sin itself) and indirect assistance (enabling a process that allows the person to reach the sin). In the latter case, you are not involved in the sin directly. This flexibility is particularly useful in minority contexts or dealings with non-Muslims, such as running a shop or restaurant during Ramadan, where strict application of the Shafi‘i position could prove overly difficult. Whenever possible, however, especially when you have a choice, it is best to avoid transporting people to places like nightclubs. Refusing such fares safeguards you from potential sin. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-a-real-estate-middleman-responsible-for-a-buyers-interest-based-loan/",
    "question": "Is a Real Estate Middleman Responsible for a Buyer’s Interest-Based Loan?",
    "answer": "Answered by Shaykh Muhammad Carr Question As a middleman in real estate, is it permissible to structure and assign deals that involve interest-based loans for the end buyer, even if I don’t handle interest myself? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. May Allah reward you for ensuring that your vocation aligns with Islamic Law. “Allah intends ease for you, not hardship.” [Quran, 2:185] He also says, “So be mindful of Allah to the best of your ability, hear and obey, and spend in charity—that will be best for you.” [Quran 64:16] Structuring and assigning deals is permissible and falls within the scope of a service-level agreement (ijara). Ijara is defined as “a contract for a sought-after, known benefit that is permissible and legally deliverable, for a known compensation.” [Ibn Qasim, Fath al-Qarib] While estate agents support the financing process, their primary responsibilities are to market the property, facilitate communication between parties, and ensure the smooth progression of the sale. The buyer is generally responsible for arranging financing and bears full responsibility for the nature of the financial arrangement he undertakes. That said, one must maintain a clear inward stance of disapproval toward interest and all impermissible elements, even if one’s involvement is indirect or circumstantial. The Prophet (Allah bless him and give him peace) said, “When sin is committed on the earth, whoever witnessed it, hated it, and rejected it will be like one who was absent from it. Whoever was absent from it and was pleased with it will be like one who witnessed it.” [Ahmad] This reminds us that the believer’s heart should never incline toward what displeases Allah (Most High), even when one’s role does not involve direct engagement with the impermissible. I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefitted from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has contributed significantly to the ad"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/is-vigilantism-permissible-in-islam/",
    "question": "Is Vigilantism Permissible in Islam?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What is the Islamic ruling on vigilantism and taking the law into one’s own hands? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to what pleases Him and protect us from error. Amin. This is an excellent and important question, for when one’s rights are infringed upon, the instinct of the lower self (nafs) may urge revenge. In Islam, however, the court, and by extension, the police and the state, holds an essential role in maintaining order, ensuring fairness, establishing justice, and implementing retribution (qisas) or blood money (diya) where required. These legal processes must occur through a qualified and appointed Islamic magistrate (hakim) within a legitimate caliphate (khilafa). In its absence, a legitimate Islamic state government, appointed official, or department fulfilling this role must handle such matters. Vigilism is not permitted, as it circumvents the court and the law, applying potential outcomes without due process. For instance, Islam prescribes stoning for the adulterer, but no individual may enact this ruling. A judge (hakim) must verify whether the Shari‘a requirements are met, considering all circumstances. This principle is critically important, as Imam Nawawi expounds in al-Majmu‘ Sharh al-Muhadhdhab: we do not resort to vigilantism. Seeking revenge based on personal emotions, without proper legal authority, contradicts the core teachings of the Prophet (Allah bless him and give him peace) and Islam. Islam establishes a system of justice that is among its greatest beauties. It would be a tragedy for a Muslim to take matters into their own hands, believing they implement Allah’s law, when they in fact violate it further. Allah (Most High) commands justice in various ways in the Quran: “Indeed, Allah commands you to return trusts to their rightful owners; and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.” [Quran, 4:58] Then He says: “And those who do not judge by what Allah has revealed are (truly) the disbelievers…are (truly) the wrongdoers…(truly) the rebellious.” [Quran, 5:44-47] Thus, one absolutely cannot take the law into one’s own hands. And Allah knows best. [Shaykh] Irshaad Sedick Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashid"
  },
  {
    "url": "https://seekersguidance.org/answers/transactions/is-paying-negotiators-to-raise-offers-considered-a-bribe/",
    "question": "Is Paying Negotiators to Raise Offers Considered a Bribe?",
    "answer": "Answered by Shaykh Muhammad Carr Question Suppose a seller agrees to pay a “commission fee” to negotiators who promise to raise a buyer’s offer for his company from below-market value to a fairer price. Would such a payment be considered a bribe? If so, would the profit from the sale be considered haram, and would it need to be given to charity upon repentance, since the company itself cannot be returned? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Allah says, “O you who believe, devour not your wealth between you through falsehood; but only through trade by your complete mutual consent.” [Quran, 4:29]. Generically answering the above question is not without its challenges. Assuming that the above is a stand-alone arrangement which negotiators typically offer as a service, then such a payment would not be considered a bribe. Structured as a ji‘ala, the service level agreement above would be regarded as valid. On the other hand, if the negotiators are part of the master agreement and are contractually bound to reach the fairest price (in this case, for the seller), but refuse to do so unless they are given a bribe. It would be permissible for the seller to pay the bribe, while impermissible for the negotiators to receive it. Ibn Hajar says, As for he who knows that his wealth will be taken unjustly if not for the bribe, then there is no blame upon him. [Ibn Hajar, Tuhfat al-Muhtaj] Ibn Athir said, “That which is given to obtain a right or to avert injustice is not included in bribery.” Ibn Mas‘ud was detained in Habasha over a matter, and he paid two dinars to secure his release. In both instances, the sale is considered valid notwithstanding the impermissible bribe element in the latter scenario. Bribes Bribes typically do not form part of the primary contract. Although impermissible, it does not invalidate the contract. Even if the payment were construed as a bribe, the contract would still be valid. Khatib says, “Among the prohibitions are things that do not invalidate [the contract] because they refer to an associated meaning rather than to their essence or necessary consequence.” [Khatib, Mughni al-Muhtaj] Ji‘ala Ji‘ala, legally defined, involves committing to pay a stipulated recompense in exchange for a known or unknown service. [Khatib, Mughni al-Muhtaj] This type of contract finds its basis in the narration of Abu Sa‘id al-Khudri, who recited the Fatiha to successfully cure a man stung by a scorpion in exchange for a recompense of thirty sheep. The Prophet (Allah bless him and give him peace) affirmed such transactions and requested a portion of the flock be assigned to him. In a Ji‘ala contract, the recompense must be clearly defined. Commissions, often calculated as a percentage of the selling price, exemplify this principle, as the selling price is predetermined, thereby establishing the commission amount. Khatib al-Shirbini elucidates this conc"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-trading-digital-gold-permissible/",
    "question": "Is Trading Digital Gold Permissible?",
    "answer": "Answered by Shaykh Muhammad Carr Question Recently, I started investing in gold—buying and selling digital gold for profit. But after the recent incident in Fasher, Sudan, my conscience is troubled about continuing this activity. Please advise me: should I stop, or would it be sinful if I continue? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah (Most High) reward you for your ethical stance. Allah says, “So be mindful of Allah to the best of your ability, hear and obey, and spend in charity—that will be best for you.” [Quran 64,16] Trading in digital gold generally meets the requirements of Islamic contract law. However, the situation at hand is complicated by the ongoing conflict in the region, with gold at its center. In cases like this, we follow the guidance of the Prophet (Allah bless him and grant him peace), “Leave what makes you doubtful for what does not make you doubtful.” [Tirmidhi] He also said, “Righteousness is good character, and sin is what unsettles you, and you dislike others becoming aware of it.” [Muslim] Permissibility of Investing in Digital Gold Investing in digital gold, where ownership is represented electronically and backed by physical gold stored in secure facilities, is permissible when the digital format is Shari‘a-compliant, such as with ETFs and mutual funds. However, investing in formats like futures and sovereign bonds is not permissible. I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefited from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has made significant contributions to the administrative and advisory aspects of Islamic institutions. Since 2023, he has served as the Administrative Director at The Imam Kurani Institute, contributing to the institution’s growth and development. He continues to pursue traditional Islamic Sciences, possessing a keen interest in Islamic Contract Law and Finance. Shaykh Muhammad has been a member of the Shari‘a Board for Islamic Asset Management & Insurance Co"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/are-ulips-permissible-under-sharia/",
    "question": "Are ULIPs Permissible Under Shari’a?",
    "answer": "Answered by Shaykh Muhammad Carr Question The ULIP Structure A Unit-Linked Insurance Plan (ULIP) consists of two components: Insurance: A fixed, non-refundable mortality charge is deducted from the investment to provide life insurance coverage. Investment: Funds are invested in a portfolio composed exclusively of Shari‘a-compliant stocks and companies. Are such ULIPs permissible (Halal) under Shari‘a? The primary concern lies in the inherent structure of the insurance component, which is based on conventional commercial insurance, and its compulsory linkage to the investment element. This may involve elements of contractual uncertainty (gharar) and interest, even if the underlying investments themselves are Shari‘a-compliant. Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for reaching out and seeking clarification on this important matter. I understand your concerns, and it’s commendable that you seek to ensure that your financial arrangements align with Islamic principles. A ULIP contract is Shari‘a non-compliant. A ULIP contract entails two contracts integrated into a single transaction, with a single price listed in the contract. Since the primary cojoined to contract is impermissible, the entire arrangement is considered invalid. [See Jamal, Hashiyat al-Jamal] Division of Transaction Integrating two contracts into a single transaction is a complex case that has perplexed jurists. [Ibid]. On the one hand, scholars are committed to separating the impermissible part of the contract from the permissible part and affording each its consequent ruling. An example would be selling vinegar and wine in a homogeneous contract. Such a contract is considered valid based on the principle of division of transactions (tafriq al-safaqa). The present case involves a hybrid contract that combines elements of insurance and investment within a single agreement. When the rulings governing distinct contracts differ in their binding and non-binding nature, and each has its own set of mutually exclusive regulations, it is not permissible to combine them into a single transaction. [Ibid] The Case At Hand On the face of it, the investment contract may be cojoined to the insurance contract. Conventional insurance policies are binding commutative transactions. The premium is in personam, meaning it must be paid up front. Investment arrangements are typically based on an investment agency contract (wakala bi al-Istithmar). This is a non-binding contract. An agency contract for a fee is treated as a service-level agreement (ijara). For purposes of this discussion, the service level agreement is in personam. As such, the remuneration has to be paid upfront. Therefore, even though they are at variance with each other as regards their binding and non-binding nature, they can be joined as the rulings relating to enactment are the same. The Problem The issue is that the insurance contract is impermissible. In the present case, it is also the primary"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-a-mandatory-provident-fund-permissible-to-join/",
    "question": "Is a Mandatory Provident Fund Permissible to Join?",
    "answer": "Answered by Shaykh Muhammad Carr Question Is it permissible to participate in a mandatory Provident Fund in which contributions are deducted automatically and invested exclusively in Shari‘a-compliant funds, and to receive the full payout upon leaving the job? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Participation is permissible, and you may receive the full payout on leaving the job. Provident Funds, considered savings for a rainy day, fall under the category of general savings, which are permissible in Islam, provided that the obligation of zakat is fulfilled and prohibited elements such as interest and excessive contractual risk are avoided. While participation may be mandatory, the contributions are ultimately for the benefit of the participant. Therefore, pension funds as a savings vehicle are permissible, based on the following rationale: The story of Yusuf (Allah grant him peace), in which the seven good years were used to save for the seven lean years to come. The narration of the Prophet (Allah bless him and grant him peace) stating, “Verily, it is better for you to leave your heirs wealthy than to leave them impoverished and dependent on others.” If it is preferable to leave one’s heirs well-off, the same applies even more strongly to oneself, particularly in light of the narration of the Prophet (Allah bless him and grant him peace): “Start with yourself, then with those for whom you are responsible.” And with Allah alone is our success. I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefited from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has contributed significantly to the administrative and advisory aspects of Islamic institutions. Since 2023, he has served as the Administrative Director at The Imam Kurani Institute, contributing to the institution’s growth and development. He continues to pursue traditional Islamic Sciences, possessing a keen inter"
  },
  {
    "url": "https://seekersguidance.org/answers/zakat-shafii-fiqh/can-a-donation-count-toward-fulfilling-zakat-obligations/",
    "question": "Can a Donation Count Toward Fulfilling Zakat Obligations?",
    "answer": "Answered by Shaykh Muhammad Carr Question If an employer matches an employee’s donation, can the matched amount be considered for zakat purposes? For example, if I owe $4,000 in zakat and donate $2,000, and my employer contributes the remaining $2,000, would my zakat obligation be considered fulfilled? Answer Thank you for your question. May Allah reward you abundantly for your commitment to fulfilling this sacred obligation. Zakat is one of the fundamental pillars of Islam, emphasizing both spiritual growth and social responsibility. Allah says, “Accept charity offerings from their wealth, cleansing and making them grow thereby to full purity in faith and deed.” [Quran, 9:103]. Structured correctly, your employer’s contributions can be considered zakat. The employer’s contribution is essentially a gift to you. Once you receive the gift, you use it to pay your zakat. If your employer is paying the zakat directly to the recipient, the arrangement should be structured as follows: • The employer gifts the amount to you (as a gift (hadiyya), not a legal gift (hiba)). • You appoint the employer as your agent to distribute your zakat, making the intention of disbursement at this stage. This is necessary because zakat is an act of worship that requires intention. • If your employer, acting as your agent, is a non-Muslim, you must specify the recipients [See Jamal, Hashiyat al-Jamal]. I pray this is of benefit and that Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefitted from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has contributed significantly to the administrative and advisory aspects of Islamic institutions. Since 2023, he has served as the Administrative Director at The Imam Kurani Institute, contributing to the institution’s growth and development. He continues to pursue traditional Islamic Sciences, possessing a keen interest in Islamic Contract Law and Finance. Shaykh Muhammad has been a Shari‘a Board Member for Islamic Asset Management & Insurance Companies since 2001, aligning financ"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-work-as-a-compliance-analyst-at-an-interest-based-brokerage-firm/",
    "question": "Is It Permissible to Work as a Compliance Analyst at an Interest-Based Brokerage Firm?",
    "answer": "Answered by Shaykh Muhammad Carr Question Is it permissible to work as a compliance analyst at a brokerage firm that derives part of its income from interest-based transactions, given that my responsibilities would be limited to ensuring regulatory and ethical compliance rather than participating in any trading activities? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah reward you for ensuring that your vocation aligns with the Sacred Law. Allah Most High says: “Allah intends ease for you, not hardship.” [Quran, 2:185] He also says: “So be mindful of Allah to the best of your ability, hear and obey, and spend in charity—that will be best for you.” [Quran 64:16] It is permissible to work as a compliance analyst provided that the Sacred Law does not prohibit your services and you are confident that your permitted work does not directly support any impermissible activity. Although the company derives part of its income from impermissible sources, your salary is permissible and understood to come from its lawful income streams. Imam Suyuti states, “Dealing with a person whose money is largely derived from haram sources, when the haram portion is not identified in rem, is not considered haram according to the most reliable opinions (preferred view)”. [Suyuti, al-Ashbah] And with Allah alone is our success. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefited from the guidance of many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Quran at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has made significant contributions to the administrative and advisory aspects of Islamic institutions. Since 2023, he has served as the Administrative Director at The Imam Kurani Institute, contributing to the institution’s growth and development. He continues to pursue traditional Islamic Sciences, possessing a keen interest in Islamic Contract Law and Finance. Shaykh Muhammad has been a member of the Shari‘a Board for Islamic Asset Management & Insurance Companies since 2001, aligning financial practices with Islamic principles."
  },
  {
    "url": "https://seekersguidance.org/answers/zakat-shafii-fiqh/is-zakat-valid-when-transferred-via-usdt-or-through-agents/",
    "question": "Is Zakat Valid When Transferred Via USDT or Through Agents?",
    "answer": "Answered by Shaykh Muhammad Carr Question I gave Zakat to a contact in Gaza who used USDT to transfer and distribute it to his wife’s brother. Is my Zakat valid? I gave Zakat to someone in Gaza who claimed to be eligible, but I later discovered that he owned more than the nisab. However, all his wealth was allocated for his father’s surgery. Is my Zakat valid, or do I need to repay it? For retirement accounts that cannot be accessed without penalty before the age of 59.5, should Zakat be calculated on the full balance or only on the amount remaining after deducting taxes and penalties? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah reward you for ensuring that your zakat is dispensed diligently. Zakat Payment via USDT in Gaza Dispensing of your zakat in USDT for your zakatable dollars is valid according to Imam Abu Hanifa. You may adopt this view without compunction. Imam Shafi‘i does not permit zakat to be paid in another currency. He says, “Gold will not suffice for silver, and neither silver for gold, because it is not the subject matter of the obligation.” [See: Mawardi, al-Hawi li al-Mawardi] Distributing the zakat to his wife’s brother is valid and beyond reproach. The contact is acting as your agent. As you are not financially responsible for your agent’s wife’s brother, your zakat is validly dispensed. Recipient Eligibility and Gaza Context Owning more than the minimum zakatable amount is not a criterion for eligibility. Khatib says, “There is no difference if he owns the nisab or not, since it may not cover his needs.” [Khatib, al-Mughni] If the recipient owns or earns less than half of what they need, or more than half but still short of what they require, they qualify for zakat on both fronts. Imam Nawawi defines a poor person as one who lacks sufficient funds or earnings to meet their basic needs. Insufficient funds would be when a person needs ten but only has two combined from his wealth and earnings, or three or four. [Ibid.] In other words, he has collectively less than half of what he requires. Allocating for something means you set aside funds or resources for a purpose, but you haven’t necessarily spent them yet. It’s more like earmarking or reserving. He would then technically not qualify for zakat from this perspective. However, since he resides in Gaza, he is eligible for zakat both as a poor and indigent person as well as under the category of “in the path of Allah.” Sh Ali al-Qaraghdaghi says, “What appears to us, and our inclination is, that this issue requires further elaboration, because the Muslim peoples who are colonized or occupied, if they actually take up jihad (for example the Afghan people against the Russians, and the Palestinian people in our present time), are mujahidin and have a share in the cause of Allah; all the rulings concerning jihad apply to them, including support and assistance with money and lives’. [Qaraghdaghi, Wajiz] Zakat on Penalized Retirement Accounts Deduct tax"
  },
  {
    "url": "https://seekersguidance.org/answers/transactions/is-it-permissible-to-purchase-a-house-through-a-life-annuity-contract/",
    "question": "Is It Permissible to Purchase a House Through a Life Annuity Contract?",
    "answer": "Answered by Shaykh Muhammad Carr Question In a country without Islamic banks, is it permissible to purchase a house through a life annuity contract, where the buyer pays a reduced price along with monthly installments for a fixed period, while the current owner continues to live in the house until the contract term ends? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. The life annuity component reflects the purpose for which the sale is undertaken. However, it does not alter the fundamental nature of the underlying contract, which remains a sale. If all the conditions for a valid sale are satisfied, it is permissible for you to purchase a house through a life annuity arrangement. Most importantly, the price and the terms of payment must be fixed. A key condition of a valid sale is that the price and its equivalent must be known—not necessarily in every detail, but sufficiently so: the physical item must be identified if the sale is in rem , and the amount and quality must be specified if the sale is in personam . [See Khatib, Mughni al-Muhtaj] Avoiding Contractual Risk If the buyer has to pay the annuity until the seller’s death, the contract is compromised. Given this viewpoint, the sale in-life-annuity is a game of chance which can benefit either the seller, or the buyer, or be neutral. Everything depends on the seller’s life span. This is a contractual risk that the Prophet (Allah bless him and give him peace) prohibited. [Muslim] Nobody can know the seller’s date of death. Therefore, it represents a risk for both the seller, who may die quickly and therefore not benefit much from the pension, and for the buyer, who may have to pay the annuity for longer than they had imagined if the seller lives for a long time. Why We Should Accommodate a Viager Viager has an altruistic element to it as is clear from the following, “In addition to the unique financial advantages for sellers (often new widows or widowers who need the regular source of income that the payments offer) and buyers (homes at reduced rates), viagers also offer tax breaks for sellers.” [Investopedia] In Islamic Law, altruism relaxes the strict laws that govern purely commutative transactions. The contracting parties ultimately decide on the terms of the arrangement. Viager agreements are often negotiated privately with a lawyer, leaving out banks and insurance companies. [Ibid] Furthermore, it is an alternative to the categorically impermissible interest-based loan. The Annuitant Remaining in the Property Parallel agreements can facilitate the annuitant’s stay in the property. This could take the form of a unilateral promise by the buyer to allow the seller to occupy the property after purchase. Such a promise is considered binding. It can also be facilitated by adopting the view of scholars who permit a sale with an added condition. The Prophet (Allah bless him and give him peace) said, “Muslims"
  },
  {
    "url": "https://seekersguidance.org/answers/zakat/should-zakat-be-calculated-from-the-original-investment-date-or-from-the-date-of-the-additional-contribution/",
    "question": "Should Zakat Be Calculated from the Original Investment Date or from the Date of the Additional Contribution?",
    "answer": "Answered by Shaykh Muhammad Carr Question If I invest in mutual funds and later add more money to the same investment, should I calculate Zakat on the total amount from the date of the original investment or from the date I added the new funds? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah reward you abundantly for your commitment to fulfilling this sacred obligation. Zakat is one of the fundamental pillars of Islam, emphasizing both spiritual growth and social responsibility. Allah says, “Accept charity offerings from their wealth, cleansing and making them grow thereby to full purity in faith and deed.” [Quran, 9:103] If you add the monies in rem to the investment, you will pay Zakat on the total investment at the end of the lunar year. This is because the fluctuation between liquid and solid forms, under the conditions mentioned above, does not affect the lunar year. [See Khatib, Mughni al-Muhtaj] The money that you add to the investment is, in reality, the price you pay for additional shares. If this price is paid in rem , utilising the very corporeal (‘ayn) in your possession, then the above ruling applies. However, if the price is in personam (i.e., a debt that can be paid from an unspecified source, such as a bank transfer), the lunar year of that money concludes upon the sale. The value of that money—having taken the form of shares—then follows its own lunar year. Should you pay Zakat on the entire amount, it would simply constitute a valid advance payment. [See Khatib, Mughni] Mode of Payment The method of payment also affects your zakat calculations. It is important to distinguish between payments made with a specific, tangible asset and payments considered liabilities or debts. Payment with a specific, tangible asset refers to an exact item or property that is physically present. In this case, the lunar year for the funds used to make the payment continues and is included in your zakat calculation. Payment of liability refers to an obligation or liability not tied to a specific, tangible asset at the time of the agreement, but is a debt that can be settled with any form of payment. Liability exists in the “seat of responsibility” and is not tied to any specific asset. Payment in this context is not made with a specific physical item but rather a generalized monetary value or obligation. When the payment is structured as such, the lunar year of the monies used ends, and a new lunar year begins with the acquisition of the asset. [See Khatib, Mughni al-Muhtaj] If the money added to the investment had been your possession all along, you should calculate your zakat on the total amount from the date that you had the money in your possession. In other words, the money, whether held in cash or in an investment, is subject to zakat. If the money is newly acquired through a gift or endowment, rather than from wealth already in his possession, it is not added to the lunar year of your existing wealth. [Nawawi, Sharh "
  },
  {
    "url": "https://seekersguidance.org/answers/transactions-shafii-fiqh/how-should-muslims-evaluate-shares-in-defense-industry-companies/",
    "question": "How Should Muslims Evaluate Shares in Defense-Industry Companies?",
    "answer": "Answered by Shaykh Muhammad Carr Question Is a major non-Muslim government-owned defense-electronics manufacturer considered Shari‘a-compliant, given that some sources provide differing opinions? If it is not compliant, what should I do with the shares I have held for the past two years? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. “So fear Allah all you can, and hear, obey, and expend: It were better for your very selves.” [Quran, 64:16] Any non-Muslim government-owned defence electronics manufacturer is a Shari‘a non-compliant stock. It is not a Shari‘a-compliant company as per the Shari‘a screening criteria. [See Islamicly.com] You should dispose of your stocks in this. According to the AAOIFI Shari‘a Standards, purification is not required if you sell your shares before the end of the financial period. Purification of Proceeds from the Sale of Shares The AAOIFI Sharia Standards believe that, “3/4/6 It is obligatory to eliminate prohibited income specific to the share that is mixed up with the earnings of the corporations, and this in accordance with the following: 3/4/6/1 The elimination of prohibited income is obligatory on one who is the owner of the share, whether an investor or a trader, at the end of the financial period, even if the payment is due at the time of issuance of the final financial statements, whether quarterly, annual, or for other period. Accordingly, elimination is not obligatory for one who sells the shares before the end of the financial period.” [AAOIFI] Defense Stocks Companies involved in defense, Arms, Weapons, Military, and Aerospace industries may have some very significant Shari‘a compliance issues. This is based on avoiding aiding in sin and transgression. [See: Quran, 5:2] Islamic investors are concerned that companies involved in arms, ammunition, and warfare industries are, directly or indirectly, likely to support atrocities against humans in general. Some scholars argue that such industries must be considered Shari‘a-compliant unless there is direct evidence of the illegal use of their weapons and warfare products. Hence, companies deriving revenues from manufacturing or supplying defense equipment, warfare supplies as well as arms and ammunition, should be considered Sharia-compliant. Such scholars believe that defense industries are vital for countries to safeguard and defend themselves against oppressors and to maintain their sovereignty. Hence, the end use of such warfare products can have a clear Shari‘a-permissible usage. Furthermore, defense and warfare industries are subject to global scrutiny of customers and have strict policies in place to screen out anti-state elements, thereby avoiding the direct sale of arms to entities with potential non-compliant usage. [See: Islamicly] Criterion for Shari‘a-Compliant Investment The objectives of the companies you wish to invest in or trade shares with must not be prohibited, such as the manufacturing of liqu"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-make-or-wear-ornaments-shaped-like-musical-instruments/",
    "question": "Is It Permissible to Make or Wear Ornaments Shaped like Musical Instruments?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to make or wear ornaments shaped like musical instruments, such as violin pendants or rings with a violin design? Answer In the Name of Allah, the All Merciful, the Especially Merciful In the Shafi‘i School, the prohibition on musical instruments would not be extended to ornaments merely resembling them. Therefore, it is technically permissible to make or wear items such as pendants or rings in the shape of a violin or similar instruments. That said, a Muslim’s heart and taste should not be drawn to the outward forms of things that the Sacred Law prohibits in essence. Out of reverence for the Divine Command, one should avoid being enamored with symbols associated with what is impermissible, just as it would be unbecoming to adorn oneself with ornaments shaped like items linked to drinking or gambling. Allah Most High says: “And whoever honors the symbols of Allah, indeed, it is from the piety of hearts.” [Quran, 22:32] In short, although these ornaments are not inherently unlawful, it is spiritually more appropriate to align one’s aesthetic sense with what represents purity, dignity, and remembrance of Allah. Allah knows best [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/zakat/is-zakat-calculated-on-my-half-of-the-business-or-is-it-treated-as-a-single-entity/",
    "question": "Is Zakat Calculated on My Half of the Business, or Is It Treated as a Single Entity?",
    "answer": "Answered by Shaykh Muhammad Carr Question My friend and I co-own a business, with each of us holding a 50/50 share. A year ago, the total value of our inventory exceeded twice the Nisab. However, neither of us individually owns wealth equal to the Nisab, except for our share in the inventory. Is Zakat due on each of us based on our individual 50% shares, or should the business be treated as a single entity for Zakat purposes? Additionally, how should the inventory value be calculated for Zakat purposes, using the purchase price, the selling price, or the current market value? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah reward you abundantly for your commitment to fulfilling this sacred obligation. Zakat is one of the fundamental pillars of Islam, emphasizing both spiritual growth and social responsibility. Allah says, “Accept charity offerings from their wealth, cleansing and making them grow thereby to full purity in faith and deed.” [Quran, 9:103] For zakat purposes, the business, rather than individual shares, is considered in calculating the minimum taxable [nisab] amount based on the rule of khalta. The rule of khalta in Zakat refers to the mixing or partnership of wealth between two or more individuals in such a way that their combined wealth is treated as one entity for Zakat. The Prophet (Allah bless him and give him peace) said, “One should not combine what is separate, nor separate what is combined, out of fear of (paying) Zakat.” [Bukhari] Zakat on inventory is calculated based on its current value. “It is necessary to pay 2.5% of the value.” [Khatib, Mughni al-Muhtaj] The value of the merchandise is determined by two qualified evaluators of the goods in question. [See, Zakat From Principles to Practices] I pray this is of benefit and Allah guides us all. [Shaykh] Muhammad Carr Checked and Approved by Shaykh Faraz Rabbani Shaykh Muhammad Carr has dedicated his life to studying and transmitting our beautiful deen. His studies have taken him around the globe, where he has benefitted from many luminaries. Under the guidance of his teachers – Shaykh Taha Karan, Shaykh Yaseen Abbas, Shaykh Muadh Ali, and many others – Shaykh Muhammad has grown to appreciate the beauty and benefits of diverse scholarship. He completed his memorization of the Qur’an at Dar al-Ulum Zakariyyah in September 1997 and received an Alimiyya Degree in 2006 from DUAI (Darul Ulum al-Arabiyyah al-Islamiyyah). He is also affiliated with Masjid Auwal in Bo Kaap, Cape Town (the oldest mosque in South Africa), where he serves as a co-imam, and Dar Al-Safa, where he has taught since 2018. As a teacher, he imparts the wisdom of our heritage and tradition by opening the door to students. As an imam, he has the unique opportunity to serve his community in daily life. In addition to his roles as a teacher and imam, Shaykh Muhammad Carr has contributed significantly to the administrative and advisory aspects of Islamic institutions. Since 2023, he "
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/does-compost-made-with-manure-become-pure-after-decomposing/",
    "question": "Does Compost Made with Manure Become Pure After Decomposing?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Does compost made with manure become pure after decomposing, and how can one determine when it has reached that state? Answer In the Name of Allah, the All-Merciful, the Especially Merciful. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Merely decomposing or changing in form does not render impurities (najasa) pure according to the Shafi‘i School. Once something is ritually impure (najis), it remains so unless it undergoes a purifying process (tahara) defined by Sacred Law, such as washing and removing traces of impurity. Istihala – Total Transformation However, the Hanafi School recognizes istihala (complete transformation) as a valid means of purification, whereby an impure substance entirely changes its properties and becomes something else in essence. Please read this answer for more details. In the Shafi‘i School, this concept is generally not applied to substances like compost or manure. Even if the physical signs of impurity (odor, color, or taste) disappear, the original impurity ruling remains. Buying & Selling Compost Scholars permit the sale and use of manure or compost despite its impurity due to widespread necessity (haja), as farming and fertilization would be severely restricted otherwise. The Jordanian Fatwa Department notes that selling filthy manure is permitted as an exception recognized by scholars due to genuine need. Please consult the full details here. [Bayjuri, Hashiyat al-Bayjuri, 1:441] Therefore, compost made with manure does not become pure after decomposition in the Shafi‘i School, though its sale and use are permitted for necessity. Allah says: “Allah does not intend difficulty for you, but He intends to purify you and complete His favor upon you so that you may be grateful.” [Quran, 5:6] I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic li"
  },
  {
    "url": "https://seekersguidance.org/answers/transactions/is-a-fixed-commission-per-sale-permissible-in-islamic-law/",
    "question": "Is a Fixed Commission per Sale Permissible in Islamic Law?",
    "answer": "Answered by Shaykh Muhammad Carr Question Suppose Party A hires Party B to sell their product and receives a fixed fee of $3 from each sale, while Party B retains the remainder of the selling price. Would this arrangement be valid under Islamic law, given that the payment is a fixed amount rather than a share of the profit? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Allah says, “O you who believe, devour not your wealth between you through falsehood; but only through trade by your complete mutual consent.” [Quran, 4:29]. As it stands, the above arrangement is structured in a manner that the remuneration is a component of the employee’s economic output. This falls under the ambit of ‘the miller’s measure’, which the Prophet (Allah bless him and give him peace) prohibited. [Bayhaqi] Structured as a ji‘ala, the service level agreement above would be considered valid. In such an arrangement, the remuneration is not constructed as a portion of the price. The employer undertakes to pay the employee $3 for every sale and not retain $3 for every sale. Ji‘ala Ji‘ala, legally defined, involves committing to pay a stipulated recompense in exchange for a known or unknown service. [Khatib, Mughni al-Muhtaj] This type of contract finds its basis in the narration of Abu Sa‘id al-Khudri, who recited the Fatiha to successfully cure a man stung by a scorpion in exchange for a recompense of thirty sheep. The Prophet (Allah bless him and give him peace) affirmed such transactions and requested a portion of the flock be assigned to him. In a Ji‘ala contract, the recompense must be clearly defined. Commissions, often calculated as a percentage of the selling price, exemplify this principle, as the selling price is predetermined, thereby establishing the commission amount. Khatib al-Shirbini elucidates this concept, stating, “If a person specifies, for instance, that whoever returns my slave will receive his clothing or a quarter of his value, they will be entitled to the agreed-upon amount provided they are aware of its terms.” Miller’s Measure The miller’s measure refers to a transaction where a miller is hired to grind grain in exchange for a portion (a measure) of the resulting flour, rather than a fixed, known wage. This was prohibited because it involves uncertainty (gharar) and potential unfairness, as the exact amount of flour is not known at the time of the contract. Abu Sa‘id al-Khudri said, “The Messenger of Allah (Allah bless him and give him peace) forbade the stud fee for the stallion and the miller’s measure.” [Bayhaqi] Alternate View on the Miller’s Measure “If a person were to pay a weaver with spun yarn to weave it into cloth, the scholars of Balkh — such as Nasr ibn Yahya, Muhammad ibn Maslama, and others — permitted this type of hire in the case of textiles, because it was the established custom of the people of their town. Custom is a valid proof by which a"
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/is-purchasing-gold-for-gold-by-weight-with-additional-manufacturing-charges-permissible/",
    "question": "Is Purchasing Gold for Gold by Weight with Additional Manufacturing Charges Permissible?",
    "answer": "Answered by Shaykh Muhammad Carr Question I run a gold jewelry business and often sell pieces online through bank transfers or mobile payments. When purchasing from wholesalers, I exchange gold for gold by weight, with additional manufacturing charges. In light of the hadith, “Gold for gold, equal for equal, hand to hand” [Muslim 2970], are these transactions permissible? Answer Thank you for your question. May Allah reward you for ensuring that your income is permissible. Gold is a usurious commodity; therefore, the conditions mentioned in the narration above must be strictly observed. Selling gold pieces online through bank transfers or mobile payments is permissible. According to the Shafi‘i School, the manufacturing aspect is not considered when exchanging raw gold for crafted gold; price equality must be maintained. [Khatib, Mughni al-Muhtaj] The manufacturing charge must be separate. Buying and Selling Gold The Prophet (Allah bless him and give him peace) said: “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt – like for like, equal for equal, and hand-to-hand; if the commodities differ, then you may sell as you wish, provided that the exchange is hand-to-hand.” [Muslim; Tirmidhi] Thus, if gold is exchanged for silver (or another currency), their amounts may differ, but the following conditions are obligatory: (a) that the exchange be immediate; (b) and that the properties exchanged must be in the respective possession of the buyer and seller before they part company. [Misri, ‘Umdat al-Salik] When the buyer pays via electronic fund transfer, the seller is deemed to have taken constructive possession of the price despite the delayed reflection of the price in his account due to common affliction. (‘umum al-balwa). You may also benefit from Mufti Taqi’s assessment supporting the permissibility of deferred payment. According to Mufti Taqi, “As for the exchange of disparate currencies, like the Pakistani Rupee for Saudi Riyals, based on an analogy of the opinion of Imam Muhammad (Allah have mercy on him), deferment is permitted therein as well. This is because paper money (which is a constructed form of currency), if it were sold for a different currency, such as silver coins (dirhams), it is permissible for the transaction to involve both the exchange of different quantities as well as deferment in taking possession, on condition that possession of one of the two commodities is taken at the time of finalising the exchange.” [Usmani, Fiqh al-Buyu‘] The Jeweler’s Fee It is not permissible to add the jeweler’s fee to the gold, because adding the jeweler’s fee to one of the two items of the same kind, such as gold for gold, is considered excess usury. (riba al-fadl). Imam Shafi‘i said: “There is no good in a man exchanging silver for manufactured silver jewelry made by the jeweler and then giving him his fee , because this is an unequal exchange of silver for silver.” [Shafi‘i, al-Umm, 3/35] "
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-consume-chicken-or-fish-that-are-fed-feed-containing-pork-by-products/",
    "question": "Is It Permissible to Consume Chicken or Fish That Are Fed Feed Containing Pork By-Products?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If chickens or fish are fed feed containing pork by-products, such as meat and bone meal, is it permissible for Muslims to consume them? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Thank you for your important question. The General Ruling In the Shafi‘i School, the default ruling is that lawful animals remain lawful even if they are fed on impure substances. Pork by-products, blood, and carcass matter are considered najasa (impurity). If chickens or fish are given such feed, the animals themselves do not automatically become haram. Imam Nawawi (Allah have mercy on him) explained in al-Minhaj that such cases fall under the ruling of ‘jallala’, animals that consume impurities. The stronger opinion (qawl asahh) in our School is that eating their meat is not prohibited but considered disliked (makruh) , and this dislikedness only applies if the impurity affects the smell, taste, or colour of the animal’s flesh or by-products. Otherwise, their consumption remains permissible. [Nawawi, Minhaj al-Talibin; Zakariyya al-Ansari, Asna al-Matalib, 3:412] The jurists gave a classic example: Even if a lamb were raised on a pig’s milk, it would still be lawful to eat once properly slaughtered. However, it may be regarded as ‘jallala’ if its flesh or milk carries the smell of impurity. Precaution and Piety Our scholars also mention that if an animal is found to be jallala, it is recommended (mustahabb) to quarantine and feed it clean food until the traces of impurity are gone. Ibn Hajar al-Haytami and others record that the guideline periods are: forty days for camels, thirty for cattle, seven for sheep and goats, and three for chickens. [Ibn Hajar, Tuhfat al-Muhtaj, 12:322] Imam Ghazali (Allah have mercy on him) advised that while eating such meat is not unlawful, leaving it out of scrupulousness (wara‘) is a sign of greater piety. [Ghazali, Ihya’ ‘Ulum al-Din, 2:125; Shirbini, Mughni al-Muhtaj, 6:156] Practical Guidance Permissibility : Chickens or fish fed pork by-products remain halal when properly slaughtered, unless the impurity clearly alters their flesh. Dislikedness : If the meat carries an offensive odor, taste, or discoloration from impurities, it is disliked to eat, though not haram. Best practice : Where possible, seek poultry or fish raised on clean feed, as this avoids doubtful matters and aligns with scrupulousness. Balance : Remember that the Law distinguishes between what is outright prohibited and merely disliked, leaving the disliked is rewarded but not obligatory. I pray Allah grants you clarity in your practice, provides you with pure sustenance, and rewards you for your concern in ensuring your food is pleasing to Him. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated"
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/are-void-clauses-valid-in-the-shafii-school/",
    "question": "Are Void Clauses Valid in the Shafi’i School?",
    "answer": "Answered by Shaykh Muhammad Carr Question I’ve heard that in the Shafi‘i School, including void clauses in contracts is considered sinful. If a software license contains a void condition (e.g., prohibiting resale or sharing), would it be sinful to violate that condition? Would the ruling differ depending on whether a person knew the clause? And would it be sinful to continue using the software after breaching such a term? For instance, if a clause (or set of clauses) is void, but a person agrees to it, would it still be sinful to breach it? In many license agreements, companies include conditions such as prohibiting the transfer of software usage rights without permission, and sometimes even stipulate that breaching this condition would terminate the license and bar the user from further use. In such cases, would it be sinful to knowingly or unknowingly violate the condition and continue using the software afterward? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. May Allah reward you for ensuring your transactions are compliant with Islamic Law. The Prophet (Allah bless him and give him peace) said, “Muslims are upon their conditions.” [Abu Dawud] Including void clauses in a sale and lease contract invalidates the contract according to the relied-upon view in the Shafi‘i School. The contract in question is neither a sale nor a lease agreement, thus not limited to its restrictions. In licensing contracts, users receive usage rights under specified conditions, not ownership of the underlying code. Violating usage conditions is impermissible. Allah says, “O you who believe, fulfil your covenants” [Quran, 5:1] Usufruct, Usage, and Permission to Use Granting ownership of usage rights in exchange for compensation constitutes ijara. Allowing benefit without transferring ownership of use is called ibaha. When the subject matter concerns marital intimacy, the contract establishing this right is nikah. Other subject matters fall under ibaha. The proper framework for software transactions is a contract that permits the user to benefit from the software in exchange for a fee. Since the wording ijara or its cognates is not employed, such agreements are not governed by the rules of ijara. Shibramallisi argues that the definition of an ijara contract must include “that which is enacted employing the word ijara or its like” to exclude ji‘ala. Nikah is excluded from the definition of ijara from the outset, as it does not involve granting usufruct ownership. Instead, it is a contract through which the husband acquires the right to marital intimacy with his wife. Similarly, software licensing is neither a sale in the strict sense nor a lease arrangement, but rather a permission to use, the scope of which is determined by the owner. The Essence of a Software Sale: Nature of the Transaction Unlike physical goods, software is usually licensed rather than sold outright. The user receives usage rights under spe"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/can-i-work-as-a-background-actor-in-films-or-commercials/",
    "question": "Can I Work as a Background Actor in Films or Commercials?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to work as a background actor in films or commercials if my role has nothing haram in it, even though such productions usually contain impermissible elements? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Working as a background actor in films or commercials is permissible, provided that your specific role does not involve anything impermissible and that the work itself is lawful. Allah Most High says: “Cooperate in righteousness and piety, but do not cooperate in sin and aggression” [Quran, 5:2] This principle means your direct task should not amount to assisting in wrongdoing. The mere presence of some impermissible elements in a wider production does not make every related role unlawful. For example, your income remains permissible if your work is neutral and unrelated to those elements. However, if you are asked to actively facilitate haram, such as promoting indecency, alcohol, or blasphemy, then it would be impermissible to participate. Practical Guidance Clarify the nature of the role before accepting it. Intend your work as a lawful means of earning, and avoid projects where you are pressured into impermissible acts. Where possible, seek projects that align more closely with wholesome values. May Allah grant you clarity in your choices, provide you with pure and blessed sustenance, and protect you from doubtful matters. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/what-is-the-ruling-on-employee-stock-contributions-in-non-halal-firms/",
    "question": "What Is the Ruling on Employee Stock Contributions in Non-Halal Firms?",
    "answer": "Answered by Shaykh Muhammad Carr Question What’s the Islamic ruling around company proving certain %age of stocks with employee contribution: Company matches x% of stocks if employee contributes x% , company is not shariah complaint still in tech business but not complaint as per AAOIFI standards. These benefits from company constitute yours total compensation and considered as part of your full package. ⁠If employee contributes 0% , company provides nothing. This 2% contribution is locked for 2 years and you can only liquidate afterwards. Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. “So fear Allah all you can, and hear, obey and expend: It were better for your very selves.” [Quran, 64:16] Accepting employer-matched stock contributions is impermissible when the stock is not Shari‘a-compliant, regardless of how the payment is structured. A qualitative failure would mean that the technology produced is essentially impermissible. A quantitative fail means that undesirables have exceeded tolerable levels per the standard. Sharia practitioners generally exclude companies that do not satisfy AAOIFI quantitative requirements unless mitigating circumstances exist. Qualitative Requirements The objectives of the company you acquire shares of must not be prohibited, such as entertainment, pornography, or engaging in transactions involving Riba. If the corporation’s objectives are impermissible, then its formation is also impermissible, and consequently, owning, investing in or trading shares of such a corporation is likewise prohibited. Quantitative Requirements The fundamental rule is that acquiring shares in, and engaging in transactions (investment or trading) involving the shares of corporations that occasionally engage in interest and other prohibited activities, despite their primary business being permissible, is prohibited. However, this rule does not apply to subscription and transactions (ownership, investment or trading) under the following conditions: The corporation must not state in its memorandum of association that one of its objectives is to deal in interest, or engage in the trade of prohibited goods or materials such as pork (swine) and similar items. The total amount raised through interest-based loans, whether long-term or short-term debt, must not exceed 30% of the corporation’s total asset value. It is important to note that raising loans on interest is prohibited regardless of the amount. The total amount of interest-bearing deposits, whether short-term, medium-term, or long-term, must not exceed 30% of the corporation’s total asset value. It should be understood that interest-bearing deposits are prohibited, regardless of the collective amount. The income generated from prohibited activities or assets must not exceed 5% of the corporation’s total revenue, regardless of whether the income comes from engaging in a prohibited activity, owning a prohibited asset, or other sources. If any"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-play-games-with-realistic-human-npcs/",
    "question": "Is It Permissible to Play Games With Realistic Human NPCs?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to play games with realistic human NPCs if they are not displayed lustfully? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Thank you for your question. The General Ruling Scholars have long discussed the depiction of humans in art and media . Please consult the linked answer. Applying to Realistic Human NPCs If not displayed lustfully, clothed modestly, and not encouraging haram (violence, vulgarity, immorality), their presence in a game is not sinful in itself. Participation is unlawful if the game contains elements that normalise indecency, shirk, or immoral conduct. When the game is mainly entertainment without spiritual harm, it falls into the acceptable category, though moderation and intention are important. Practical Guidance Review the content: Steer clear of games that encourage indecency, mock religion, or promote violence. Monitor your time: Games can be addictive. Make sure they do not interfere with prayer or Qur’an reading. Guard your heart: If something plants inappropriate thoughts or desensitises you, step away. Keep balance: Use leisure as a means to refresh yourself for worship, not as an escape from it. I pray Allah grants you clarity, balance, and baraka in how you spend your time. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/which-debts-affect-zakat-for-both-debtor-and-creditor/",
    "question": "Which Debts Affect Zakat for Both Debtor and Creditor?",
    "answer": "Answered By Shaykh Dr. Muhammad Fayez Awad Question What debts are deducted or added when calculating Zakat for both the debtor and the creditor? Answer All praise is due to Allah, Lord of the worlds. Blessings and peace be upon the Messenger of Allah, his Family, and his Companions. Zakat, the third pillar of Islam, is mentioned alongside prayer in many Quranic verses. The Legislator has set specific conditions for it, highlighting its importance and significance. Zakat is obligatory upon every Muslim, male and female. Whoever refrains from paying it after it becomes obligatory commits a major sin and grave wrongdoing, and it remains a debt upon them. Allah (Most High) says: “Establish prayer, and pay alms-tax. Whatever good you send forth for yourselves, you will (certainly) find (its reward) with Allah. Surely Allah is All-Seeing of what you do.” [Quran, 2:110] Ibn ‘Umar (Allah be pleased with them both) reported that the Messenger of Allah (Allah bless him and give him peace) said: “Islam is built upon five: testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, establishing prayer, giving zakat, performing Hajj, and fasting Ramadan.” [Bukhari; Muslim] One condition for the obligation of Zakat is ownership of the Nisab (minimum amount). If a person does not own the Nisab, Zakat is not obligatory upon them. The ownership of Nisab can be affected by the presence of a debt, either owed by the Nisab owner or owed to them. So, does the owner of the Nisab need to pay Zakat if some of this wealth is a debt they owe? Debt Before discussing the scholars’ views on this matter, it is essential to clarify the term “debt” in Islamic jurisprudence. Scholars have two main views on its definition: The first view defines debt as “a sum of money obligatory on a person, which is in exchange for destroyed property, a loan borrowed, a sale contract, or a benefit contracted upon, such as a dowry for a woman or rent for a property.” [Ibn Humam, Sharh Fath al-Qadir] Some scholars also refer to it as “a debt that is owed to people.” [Ibn ‘Abidin, Radd al-Muhtar] The second view, which is held by the majority of scholars, is that debt includes all financial obligations, whether in exchange for tangible property or benefits and even those that are established without consideration, such as Zakat. This is the view of the Malikis (See: Jundi, Mukhtasar Khalil), Shafi‘is (See: Shirbini, Mughni al-Muhtaj; Ramli, Nihayat al-Muhtaj), and Hanbalis (See: Mardawi, al-Insaf fi Ma‘rifat al-Rajih min al-Khilaf]. In Mughni al-Muhtaj, it is stated: “Debt does not prevent the obligation of Zakat,” whether the debt is immediate or deferred, of the same kind as the wealth or not, whether it is owed to Allah (Most High) such as Zakat, expiation, and vows, or not. [Shirbini, Mughni al-Muhtaj] The Issue at Hand If a person possesses wealth that reaches the Nisab (minimum threshold for Zakat) but also has a debt equivalent to the amount of the Nisab, or they"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/can-women-travel-without-a-mahram-according-to-the-shafii-school/",
    "question": "Can Women Travel Without a Mahram According to The Shafi‘i School?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Saudi laws allow a woman to travel for Umra and Hajj without a mahram when she reaches the age of 45. As for the Shafi‘i school of thought, it’s advisable to consult with a knowledgeable scholar or authority within that school to determine their specific stance on this matter. This permission typically applies to Umra and Hajj, allowing women aged 45 and older to travel without a mahram for these religious pilgrimages. Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide every dimension of our lives to that which pleases Him. According to the contemporary Shafi‘i Jurist, Shaykh Amjad Rasheed (drawing from the classical Shafi‘i sources), states: Shaykh Amjad Rasheed “When a woman travels without her husband or mahram, there is some detail to discuss. If the purpose of her travel is to perform an obligation, such as the Hajj or ‘Umra, according to our School, it is permissible for her to travel by herself if she feels it is safe. This includes travel to seek a livelihood if no one else spends on her, as the scholars have explicitly stated because seeking a halal livelihood is obligatory. However, she must be sure to observe the rules of the Hijab and not be in seclusion with men. As for a trip that is for something non-obligatory, it is haram for her to travel without a husband or mahram, even if she feels it is safe, and I have not heard anything in our School that permits it. The Maliki View I have seen in Maliki works a position that it is permissible if the travel is with a secure group, and some of the later scholars have relied upon this. I asked the erudite scholar Shaykh Muhammad al-Hafiz al-Shanqayti al-Maliki. He said it is permissible to follow this opinion and act upon it in their School, such as airplane passengers if there are many. In this is some room for ease.” [Translated by Ustadha Shazia Ahmed and edited by Shaykh Irshaad Sedick] السؤال : هل ثم رخصة في المذهب الشافعي للمرأة أن تسافر في قافلة مأمونة عند الحاجة مع عدم إمكان السفر مع محرم؟ الجواب : في سفر المرأة من غير زوج أو محرم تفصيلٌ ؛ فإن كان سفرُها لأداء واجبٍ كالحج والعمرة عندنا فيجوز لها السفرُ وحدَها إن أمنت على نفسها ، ومن ذلك السفرُ لطلب الرزق كما صرحوا به إن لم يُنفق عليها أحدٌ ؛ لأن طلب الحلال واجب ، لكن عليها مراعاةُ الأحكام بستر العورة وعدم الخلوة بالرجال . أما إن كان سفرُها لغير واجب فيحرم عليها من غير زوج أو محرم وإن أمنت على نفسها ، ولا أعلم قولاً في مذهبنا يبيحُ ذلك . نعم رأيتُ في بعض كتب المالكية قولاً بالجواز إن كان السفر مع جمعٍ مأمونٍ واعتمده بعضُ المتأخرين منهم ، وقد سألتُ عنه العلامةَ الشيخَ محمداً الحافظ الشنقيطي المالكي فقال : يجوز تقليدُه والعملُ به في مذهبهم كمسافري الطائرة إن كانوا كثيرين ، وفيه سعة. Please consult this related answer. I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah a"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce-shafii-fiqh/how-long-is-the-waiting-period-after-a-divorce/",
    "question": "How Long Is the Waiting Period after a Divorce?",
    "answer": "Answered by Ustadha Shazia Ahmad Question If my husband divorces me (by saying it) three times on three different occasions (on one day or a few days apart each time), does this count as an irrevocable divorce? We have no intention to get back together and I was wondering what my Iddah period was? Is it three menstrual cycles or one? Answer Thank you for your question. If your husband divorces you on three separate occasions with the intention to divorce, then you are irrevocably divorced. As to the postmarital waiting period in the Shafi`i school, it says in the Reliance of the Traveller, p. 568: “n9.6 If a woman is not pregnant and has menstrual periods, her waiting period ends when three intervals between menstruations have finished. A part of an interval between menstruations is considered the same as a whole interval. Thus, if the woman’s husband divorced her and her menses began an instant later, her waiting period would end after two more intervals between menstruations had finished and a third menstruation begun. n9.7 If a woman is divorced during her menstrual period, she must wait until the end of three intervals between menstruations. When her fourth menstruation begins, her waiting period is over.“ Note that it doesn’t make a difference in how long her periods are. Please see these links as well. What Are the Etiquettes When Going Through a Divorce? Please see this link for the waiting period in the Hanafi school: Basic Rulings and Length of the Waiting Period (`idda) What Are the Rulings of the Waiting Period (‘Idda)? [Video] May Allah make it easy for you and guide you to move onto a brighter future with tawfiq, peace, and happiness. [Ustadha] Shazia Ahmad Checked and Approved by Shaykh Faraz Rabbani Ustadha Shazia Ahmad lived in Damascus, Syria, for two years, where she studied Aqidah, Fiqh, Tajweed, Tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied Fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/what-is-the-ruling-on-photographing-filming-and-drawing-animate-life/",
    "question": "What Is the Ruling on Photographing, Filming, and Drawing Animate Life?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What are the limitations of video recording for Islamic and other educational programs in the Shafi‘i School? In schools, certain activities require the children to draw animated pictures. Is this permissible? For some occupations, digital photography of the human body is required, including private organs. In light of Islamic law, what solutions would you provide for these situations? Answer In the name of Allah, the All-Merciful, the Especially Merciful. The following answer was previously posted on the SeekersGuidance Answers Service, and the answer applies to this contemporary issue across Schools of Thought: Contemporary Scholars Have Differed on The Issue of Photography The position of the overwhelming majority of Indo-Pak and some Arab scholars is that photographs of human or animal life are not permissible for the same reasons that paintings of these are not. They state that the ruling on picture-making does not change by changing the tool with which the picture is produced. Whether an image is produced by painting it or using a camera, as long as it is an image of a human or animal, it will remain unlawful (haram). This is the position of Shaykh Mufti Taqi Usmani and most of my other teachers. It is, without doubt, the more precautious and arguably stronger opinion. The second position on the issue, held by most Arab Scholars (from all four Madhabs) and some from the Indian Subcontinent, is that there is a difference between photos and prohibited picture-making (taswir). Shaykh Muhammad Bakhit al-Muti’i of Egypt, a 20th Century scholar known for his knowledge and piety, wrote a whole treatise titled al-Jawab al-Shafi fi Ibahat Surat al-Photography in support of this view of permissibility. His fundamental understanding is that the reason behind the prohibition of painting pictures (in the words of the Hadith) is challenging Allah in His Creating of living creatures. In-camera photos, however, one does not produce an image through one’s imagination; hence one is not challenging the Creating of Allah as such. It merely reflects a living being already created by Allah Most High. These are the two positions of contemporary scholars on the issue. There are great scholars of knowledge, wisdom and piety on both sides of the fence; hence, it would be wrong to criticize anyone for following any of these positions. It is a matter of genuine and valid difference of opinion. It is not an issue where one may condemn another, and one must respect others’ right to follow their conscience. Please see: Photographs: Please Clarify Your Position . Drawing Animate Life It is strongly impermissible to draw the entire human body with all its details or the face and neck with all its details (except when necessary for direct educational purposes and the like). As for outlining the human body without detailed features, labelling the various parts, or drawing the details of a particular part (such as the heart), this is"
  },
  {
    "url": "https://seekersguidance.org/answers/quran/how-was-the-prohibition-on-touching-the-quran-even-translation-without-wudu-derived/",
    "question": "How Was the Prohibition on Touching the Quran (Even Translation) without Wudu Derived?",
    "answer": "Answered by Mawlana Ilyas Patel Question Based on this answer it says (regarding the Hanafi school), “The stronger and more precautionary position is that it is obligatory to be in a state of ritual purity to touch even a translation of the Quran.” How was this ruling derived? Especially since a translation, such as an English one, would merely be a human attempt at conveying one of the possible meanings of the verses. What is the ruling in the other three madhhabs? Answer In the Name of Allah, the Most Merciful and Compassionate Answer Summary According to the Hanafi school, the meaning/translation of the Quran will be “considered Quran,” as the Quran consists of two aspects, text (nadhm) and meaning (ma‘na). Therefore, one cannot touch without wudu. And according to the other three schools, Quran has a miraculous nature, and it cannot be found in its meaning/translation (ma‘na). Therefore one can touch it without wudu. Evidence of the Hanafi School According to the Hanafi school, there are two aspects of the Quran: the actual text (nadhm) and the meaning/translation (ma‘na). The meaning/translation of the Quran will be “considered to be Quran” regardless of what language it may be translated in because the meaning of the Quran remains the same when translated. Whereas the nadhm will only be called ‘Quran’ when it is in Arabic. They cite the following verse in support of “meaning/ translation” (m‘ana) being Quran: [الأعلى:١٨-١٩] إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ, صُحُفِ إِبْرَاهِيمَ وَمُوسَى “Verily this is in the previous scriptures; the scriptures of Musā and Ibrahim.” [Quran, 87:18-19] They also favor the “meaning/ translation” (ma‘na) being Quran. They say that Allah (Most High) states in the Quran: “Verily it is in the scriptures of those before.” [Quran, 26:196] “It is recorded that the Persians wrote to Salman al Farsī (Allah be pleased with him) and requested him to write the translation of Surat al Fatiha for them. When he wrote it, they recited surat al-Fatiha in Persian (Farsi) in Salah until their tongues adapted to the Arabic language. The fact that the Persians recited in Persian (Farsi) clearly demonstrates that meaning/translation is regarded as Quran. The Hanafi scholars understood from this verse that the same contents of the Quran were mentioned in these scriptures, although in a different language. Even though they were in a different language, Allah (Most High) still states that “Verily THIS (Quran) was in the previous scriptures…” From this, it is clear that a translation of the Quran is regarded as Quran in the sense of the meaning (Quran min wajh al-ma‘na). [Ibn Maza al-Bukhari, al-Muhit al-Burhani; Nawawi, al-Majmu‘ Sharh al-Muhadhdhab] Evidence of the Other Schools According to the three schools, Imam Shafi, Ahmad, and Malik (Allah be pleased with them) , a translation of the Quran is not a Quran because the translation doesn’t have the qualities of the actual Quran; for example, miraculous nature to subjugate oth"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/how-to-understand-the-concept-of-raising-the-finger-during-tashahhud/",
    "question": "Can You Throw Some Light on Raising the Finger during Tashahhud?",
    "answer": "Answered by Shaykh Farid Dingle Question Given that there are different and conflicting ways of raising a finger in prayer, shouldn’t we drop it entirely? Brief Answer Differing opinions over a significant issue of religion only indicate the care and introspection of the scholars that looked into it. Instead of looking at it as a contradiction, we should look at it as a variety of solid and acceptable answers. As such, we shouldn’t just ignore it but rather learn one way of moving one’s finger in prayer based on one of the Four Madhhabs and stick to it. The answer is discussed in detail below: Different Ways to Raise One’s Finger Shaykh Abdurrahman al-Jaziri mentions the different opinions on how to raise one’s finger in tashahhud in his book al-Fiqh ala al-madhahib al-Arba: The Malikis hold that when the worshiper is seated for the testimony, it is recommended that they make a fist with the right hand while leaving the forefinger and the thumb extended, then move the right forefinger back and forth in a continuous, moderate fashion. The Hanafis specify that the pointing during the testimony should be done with the right index finger only such that, if this finger is defective, ailing, or weak, one must not point with some other finger instead. As for how such pointing is to be done, the Hanafis hold that when denying the divinity of any being other than God Almighty in words, la (“there is no god…”), one should raise the index finger. When affirming God’s divinity alone in terms of illa Allah (“…but God”), one should lower one’s finger again. Hence, raising one’s finger signals negation, while lowering it signals affirmation. According to the Hanbalis, one should fold one’s right little finger and ring finger under while leaving one’s middle finger, index finger, and thumb free. Then, whenever one utters the Divine name during the testimony and any associated supplications, one points the right index finger without moving it. According to the Shafi’i, one should make a fist with one’s right hand, leaving the index finger extended and holding one’s thumb up against the side of one’s hand. Then, when uttering the phrase, illa Allah… (“but God…”), one should point with the right index finger and keep it lifted and motionless until it is time to stand up after the first testimony and until one utters the greetings of peace after the final testimony. One should also keep looking at the right index finger as long as one continues pointing. (Islamic Jurisprudence According to the Four Sunni Schools, Abd al-Rahman al-Jaziri, tr. Nancy Roberts) Just as a disclaimer, as Shaykh Hamza Yusuf mentions in the blurb of the print of the book above, no one knows all of the Four Schools ideally, so one should study the details of the tashahhud with someone specialized in one of the Four Schools before acting upon it. Proofs One welcomed question might be, what are the proofs for these different opinions? Or, more importantly, given that they differ, doesn’t that m"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/what-is-the-ruling-of-seeking-assistance-istighatha-through-other-than-the-prophet-allah-bless-him-and-give-him-peace/",
    "question": "What Is the Ruling of Seeking Assistance (Istighatha) through Other than the Prophet (Allah Bless Him and Give Him Peace)?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to do Istighatha/Isti‘ana/Istimdad (beseeching for help) through any being (angels and deceased humans included) other than the Prophet Muhammad (Allah bless him and give him peace)? For example, saying “Madat Ya Jilani or Himmat Ya Jilani” (Save (me/us) Ya Jilani or Help Ya Jilani). It would be great if you could also touch upon the hadiths or verses that our Fuqaha have mentioned in support of their ruling on this matter. Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to that which pleases Him, forgive us for our shortcomings, and alleviate our difficulties, Amin. Tawassul through the awliya and righteous believers is permitted according to the Four Schools of Sunni Islam, for the same reason that tawassul through the Prophet (Allah bless him & give him peace) is permitted. [al-Mawsu‘a al-Fiqhhiyya al-Kuwatiyya] The Prophet (Allah bless him and give him peace) promised that there would always be a group in his community to manifest the truth until the last day. He also instructed us to be with the leading group of believers and to stick to the group. He also told us that the scholars are the inheritors of the Prophets. As such, what we know from the Quran and Sunna is that the people of the truth are not a theoretical construct but a living reality: they are the scholars of the mainstream, majority understanding of Islam. This has been the way of the Four Sunni Schools of Fiqh since the earliest generations. Evidence from the Scripture Imam Muhammad Zahid al-Kawthari (Allah be pleased with him) said, Those who deny it have the Book of Allah, the Sunna, the continued practice of the Umma, and reason against them as proof. As for the Book of Allah, “And seek a means (wasila) to Him”. [Quran, 5: 35] And wasila (a means of approach) in its general indication includes tawassul (intercession) by persons and through actions. The apparent meaning of tawassul in the Sacred Law is both this and that, despite the claims of those who lie and deceive. The distinction (made by some) between the living and the dead in this matter only comes from one who believes in the perishing of souls (upon death), which would lead to denying Resurrection and claiming that the soul’s ability to discern particulars ends when it leaves the body, which is a denial of the primary evidence affirming that. (F: Shaykh Wahbi Ghawji quoted Fakhr al-Din al-Razi in his footnotes, saying, Souls remain after the perishing of bodies. This is an agreed-upon matter by the Prophet, awliya, and the wise. [Usul al-Din, 20], and then quoted Ibn al-Qayyim from his al-Ruh in support of this) [Kawthari, Mahq al-Taqawwul fi Masalat al-Tawassul] For details and proofs, check the articles on Sidi Masud Khan’s site and the excellent writings by Shaykh Gibril Haddad (Allah preserve him). Please see this article by the contemporary Shafi‘i Mufti, Shaykh Nuh Ha Mim Keller: Tawassul: Supplicating Allah thr"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-really-allowed-to-seek-blessing-from-relics/",
    "question": "Is It Really Allowed to Seek Blessing from Relics?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Great scholars such as Al-Nawawi and Ibn Hajar permit seeking blessings from relics of the righteous (Awliya). Is this a widely held belief in the four madhahib? Answer In the Name of Allah, the Merciful and Compassionate I hope you’re doing well, insha’Allah. Yes, “tabarruk” (seeking blessings) is generally permitted across the Sunni schools of Law. The reason for this is the affirmation of “blessings” (baraka) for people, places, objects, lands, and actions in both the Quran and the Sunna. It is important to appreciate that the core focus of our religion is the cultivation of faith (iman) and acting (amal) on sound knowledge and the Prophetic sunna. Seeking blessings–from Allah through things dear to Him–is an expression of love and keenness for good. It cannot substitute for one’s core duties, responsibilities, or taking the called-for means. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani spent ten years studying with some of the leading scholars of recent times, first in Damascus, and then in Amman, Jordan. His teachers include the foremost theologian of recent times in Damascus, the late Shaykh Adib al-Kallas (may Allah have mercy on him), as well as his student Shaykh Hassan al-Hindi, one of the leading Hanafi fuqaha of the present age. He returned to Canada in 2007, where he founded SeekersGuidance in order to meet the urgent need to spread Islamic knowledge–both online and on the ground–in a reliable, relevant, inspiring, and accessible manner. He is the author of: Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School (White Thread Press, 2004.) Since 2011, Shaykh Faraz has been named one of the 500 most influential Muslims by the Royal Islamic Strategic Studies Center."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/may-a-woman-travel-internationally-safely-without-a-mahram/",
    "question": "May a Woman Travel Internationally Safely without a Mahram?",
    "answer": "Answered by Ustadh Salman Younas Question What is the Hanafi ruling of a woman traveling locally and internationally safely without a mahram? Answer The Hanafi school stipulates a mahram for any travel undertaken by a woman exceeding the travel-distance, which is 48 miles. However, the position I have seen adopted by my teachers and other scholars is permission for a journey without a mahram provided there is: (a) need or benefit, and (b) the travel is safe. This has been mentioned as fulfilling the major conditions of the Maliki school, according to Shaykh Rami Nsour who adds the condition that the actual journey itself should last less than 24 hours. Most travel today lasts less than this. This position of permissibility is also lent support by some scholars in other schools, such as the Hanbali and Shafi’i schools. [Ibn Muflih, al-Furu‘; Nawawi, al-Majmu‘; Ibn Hajar, Fath al-Bari] Due to the difference of opinion on the issue, a number of contemporary scholars have permitted women to travel without a mahram for educational purposes, visiting parents, and so forth when the conditions of safety and security are met, which are generally fulfilled by modern modes of transportation. These scholars include Shaykh Qara Daghi and Shaykh Yusuf al-Qaradawi. [Ustadh] Salman Younas Checked and Approved by Shaykh Faraz Rabbani Ustadh Salman Younas graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman. There he studies Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. His teachers include: Shaykh Faraz Rabbani, Shaykh Salah Abu’l Hajj, Shaykh Ashraf Muneeb, Shaykh Ahmad Hasanat, Shaykh Hamza Karamali, Shaykh Ahmad Snobar, Shaykh Ali Hani, Shaykh Hamza Bakri, Ustadh Rajab Harun and others. Ustadh Salman’s personal interests include research into the fields of law/legal methodology, hadith, theology, as well as political theory, government, media, and ethics. He is also an avid traveler and book collector."
  },
  {
    "url": "https://seekersguidance.org/answers/addiction/what-is-the-ruling-on-masturbation/",
    "question": "What Is the Ruling on Masturbation?",
    "answer": "Answered by Shaykh Farid Dingle Question What is the ruling on masturbation? Could you give me an answer based on the Sunni schools of thought as well as Salafi/Ahl-e Hadith scholars? Answer Dear questioner, thank you kindly for your important question. Masturbation is forbidden. The four Sunni schools of thought and the prominent Salafi/Ahl-e Hadith scholars agree on this. Please see: A Reader on Pornography and Masturbation Is Masturbation Sinful? How Do I Stop? If after reaching orgasm there is any mucus that comes out of your private parts, then you will have to make ghusl. You do that by washing your whole body, mouth, and nose with water. [Mukhtasar al-Quduri] I don’t think you will find any Salafis/Ahl-e Hadith saying otherwise. Please also read this answer: I Am Addicted to Masturbation. Can I Still Get a Good Husband? I pray this helps. [Shaykh] Farid Dingle Checked and Approved by Shaykh Faraz Rabbani Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/can-i-follow-an-imam-in-prayer-who-follows-a-different-school/",
    "question": "Can I Follow an Imam in Prayer Who Follows a Different School?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Will my Witr prayer in Ramadan after Tarawih and the eclipse prayer be valid in a congregation behind a Hanafi Imam who prays these prayers differently from the Shafi‘is? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. It is valid to pray behind such an Imam, and Allah knows best. Can a Shafi‘i Follow an Imam of a Different School? It is valid for a Shafi‘i to follow the leadership of an imam who follows a different school of jurisprudence if the follower is not certain that the Imam has omitted an obligatory element of the prayer ( according to the Imam’s School ). [Shirbini, Mughni Al-Muhtaj] Usually, the dominant view in the Shafi‘i School is that the prayer’s validity is based on the follower’s belief. The contemporary Shafi‘i muftis, Habib Zayn ibn Sumayt, Mufti Taha Karaan (may Allah have mercy on them), and Shaykh Nuh Ha Mim Keller have preferred the subdominant (khilaf al-asahh) view above. Given the widespread division and ignorance in the world, their preferred view is closer to the spirit of the Law, which strives for Muslim unity, not division. In addition, the Malikis and Hanbalis share the same view as the one provided, and Allah knows best. I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar, Shaykh Taha Karaan. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Mawlana Yusuf Karaan, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has served as the Director of the Discover Islam Centre and Al Jeem Foundation. For the last five years till present, he has served as the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has thirteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He is currently building an Islamic online learning and media platform called ‘Isnad Academy’ and pursuing his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/seeking-knowledge/what-needs-to-be-done-before-switching-madhhabs-of-fiqh/",
    "question": "What Needs To Be Done Before Switching Madhhabs of Fiqh?",
    "answer": "Answered by Ustadha Shazia Ahmad Question I’ve been brought up following the Maliki madhab, though I never formally studied. Now I wish to study and follow the Shafi’i madhab. Do I need to do anything when switching? Perhaps a ghusl? Answer Assalamu alaykum, Thank you for your question. Nothing will be needed before you switch over to another madhhab, other than your intention. Please be sure to enroll in Shafi’i fiqh class so that you have the basics you need. May facilitate this journey for you. Absolute Essentials of Islam (Shafi’i) – SeekersAcademy Please see these important tips as well: Changing Madhhabs Advices When Changing One’s School of Fiqh Should I Change My School of Thought to Ease the Education of My Son? May Allah give you the best of this world and the next. [Ustadha] Shazia Ahmad Checked and Approved by Shaykh Faraz Rabbani Ustadha Shazia Ahmad lived in Damascus, Syria, for two years, where she studied aqidah, fiqh, tajweed, Tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family."
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/what-should-i-do-about-an-unlawful-transaction-that-i-cant-reverse/",
    "question": "What Should I Do about an Unlawful Transaction That I Can’t Reverse?",
    "answer": "Answered by Shaykh Irshaad Sedick Question I took part in a transaction buying something permissible. The seller was not a Muslim and I was doubtful if the method of the transaction was permissible, but with (poor) reasoning thinking it was okay and went ahead before asking a scholar. I later asked and was told this was an invalid transaction. What should I do? The seller will not refund. Should I give what I bought to those in need as charity and gifts or would it be impermissible for them? Should I sell it or keep it/benefit? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide every dimension of our lives to that which pleases Him. Asking Before Engaging As believers, we should seek guidance from Sacred Law before engaging in any transaction about which we are unsure. Without the details of your query, we can only provide general guidelines, but this is subject to change depending on the details which we were not provided. Ownership after Unlawful Transactions If the transaction was unlawful, then technically you are not the owner of the item. Since the other party refused the refund when you sought to rectify the unlawful transaction, they unlawfully took possession of your money and relinquished ownership of the item to you. Assuming you exhausted your options to undo the wrong and repented, you are not, if Allah wills, responsible for retaining the ownership of the commodity, and Allah knows best. What to Do with the Item? You may, therefore, keep the item or give it away, but giving it away does not appear to be required since you mentioned that it is a permissible item (to own). Should you choose to give the item away, it would reach the recipient via lawful means and, therefore, is completely permissible for the recipient to take possession of it. Allah knows best. Transferring Ownership of Unlawful Income If money or products that one unlawfully acquired is transferred to others, such as one’s heirs, then the impermissible nature of the accrued funds/commodities is not transferred to the recipient. If the money/item is unlawful because of how it is acquired, the sin is only on the one who acquired it, and there is no sin on the one who engages in a transaction with the one who acquired it, such as buying, selling, gift-giving, or hosting a guest. The evidence for that is that the Prophet (may Allah bless him and give him peace) used to engage in transactions with the Jews in Medina, buying and selling. He used to eat with them, even though Allah, may He be exalted, described them as consuming interest (riba) and unlawfully taking people’s wealth. The Nature of Income Changes Upon Transfer of Ownership Whenever a meal was brought to the Prophet (may Allah bless him and give him peace), he would ask whether it was a gift or charity ( sadaqa ) because consuming charity was forbidden for the Prophet (may Allah bless him and give him peace). If he were told that it was charity, he would tell his companions to eat"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/is-it-permissible-to-pray-with-a-sunna-intention-to-give-someone-a-congregation-then-repeat-that-prayer-with-fard-intention/",
    "question": "Is It Permissible to Pray with a Sunna Intention to Give Someone a Congregation Then Repeat That Prayer with Fard Intention?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Can one pray a supererogatory prayer to accompany his mother in her obligatory prayers before going to the mosque? I follow the Maliki School, but I am still learning the basics of the deen, and I am pretty lost concerning this issue. My mother converted to Islam. For encouragement, I lead her in the obligatory prayer in the morning before going to the masjid. I intend to lead her in prayer as praying a supererogatory prayer while she prays her obligatory prayer, and then I go and pray my obligatory prayer in the masjid. Is this permitted? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah guide us to the belief and way of life that is pleasing to Him, and may He guide you and your mother to the best of this life and the next, and may you be rewarded for your love and care of your mother, Amin . Concerning your question, you may pray the obligatory prayer with your mother (intending it as obligatory) and then repeat it as an obligatory prayer at the masjid. The second prayer will count as a supererogatory prayer for you, and Allah knows best. You may also pray the supererogatory prayer (the two units of sunna before the obligatory Fajr), in which your mother could follow you for her obligatory prayer. Thus she attains the reward of a congregation in this manner, and you may then attain the congregation at the masjid for your obligatory prayer as well. Repeating an Obligatory Prayer to Give Someone a Congregation Abu Sa‘id Al-Khudri reported that a man once arrived after the Prophet (may Allah bless him and give him peace) had finished leading the obligatory prayer. The Prophet (may Allah bless him and give him peace) said: “Who will give charity to this man?” Then someone stood and prayed with the man. [Abu Dawud, Tirmidhi] The Prophet (may Allah bless him and give him peace) once prayed the Dawn Prayer in Masjid Al-Khif, after which he saw two men sitting at the back of the masjid who did not pray behind him. The Prophet (may Allah bless him and give him peace) asked them: “What prevented you from praying with us?” They said: “Oh Messenger of Allah (may Allah bless him and give him peace), we prayed on the way here.” He said: “When you have prayed on the road (elsewhere), and you come to the Masjid finding a congregation praying, then pray with them, and it will be a supererogatory prayer for the two of you.” [Tirmidhi] In the above narrations, there is evidence that it is recommended ( mandub ) to repeat a prayer that one has already prayed alone or in a congregation, in another congregation, as well as proving that one leader ( imam ) and one follower ( ma’mum ) forms a congregation. [Nawawi, Al-Majmu‘ Sharh Al-Muhadhdhab] The Intention in the First and the Repeat Prayer When one has already performed one’s prescribed prayer alone or in a group and finds another group prayer being performed, it is recommended to repeat one’s prayer with them, intending the obligatory prayer. T"
  },
  {
    "url": "https://seekersguidance.org/answers/can-you-recommend-books-in-english-for-a-non-scholar-in-the-following-subjects/",
    "question": "Can You Recommend Books in English for a Non-Scholar in the Following Subjects?",
    "answer": "Question: Can you recommend books in English for a non-scholar in the following subjects? Answer: In the Name of Allah, the Most Merciful and Compassionate Regarding the following subject these are my recommendations: Aqida (Islamic Beliefs) The Creed of Imam al-Tahawi by Imam al-Tahawi – translated by Shaykh Hamza Yusuf Hadith and Sunna The Gardens of the Righteous by Imam al-Nawawi Tafsir Tafsir al-Jalalayn: Great Commentaries of the Holy Qur’an Sira (Prophetic Biography) and History of the Companions Muhammad: The Messenger of Allah by Martin Lings Hayatus Sahabah (The Lives of the Sahabah) by Shaykh Muhammad Kandhlawi Fiqh Ascent to Felicity by Imam al-Shurunbulali – translated by Sh. Faraz Khan Tasawwuf Beginning of Guidance by Imam al-Ghazali The Etiquettes of the Seeker by Imam al-Haddad The Book of Assistance by Imam al-Haddad Personal Advice These books are great works of Islamic knowledge and contain great benefits for anyone who reads them with sincerity and an intention to practice. With that being said one should not suffice with mere self-study. Our tradition has been preserved by sincere students sitting at the feet of righteous scholars. Please consider coupling your reading of the above books with classes. Many of the above books have been taught or are currently being offered at seekersguidance.org May Allah bless your journey in seeking sacred knowledge Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences."
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/prayer-of-the-traveler/",
    "question": "Prayer Of The Traveler",
    "answer": "Answered by Ustadh Salman Younas Question: When travelling and combining prayers, do the Zuhr prayer and the Asr prayer need to be prayed during Zuhr time or can they both be prayed during Asr time? Answer: assalamu alaykum In the Hanafi school, there is no ‘real’ combining of prayers for a traveler, i.e., prayers are not actually prayed outside their time. The Hanafis understood the combining of the Prophet (blessings upon him) as one that involved delaying Dhuhr to the very end of its time, performing it while its time was still in, and then performing Asr immediately after in the time for Asr. The same applied to Maghrib and Isha. The other schools differ and allowed for real combining outside the time of a respected prayer. For the Shafi`i and Maliki schools, you can refer to these two detailed answers: What Are the Methods for Combining (Jam’) and Shortening (Qasr) Prayer for Travel? [Shafi’i School] Joining Prayers in the Maliki School Wasalam, [Ustadh] Salman Younas Checked and Approved by Shaykh Faraz Rabbani Ustadh Salman Younas was born and raised in New York, Ustadh Salman Younas graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman. There he studies Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. His personal interests include research into the fields of law/legal methodology, hadith, theology, as well as political theory, government, media, and ethics. He is also an avid traveler and book collector. He currently resides in Amman with his wife."
  },
  {
    "url": "https://seekersguidance.org/answers/previous-answer-wifes-conjugal-rights/",
    "question": "Re Previous Answer on Wife’s Conjugal Rights",
    "answer": "Shaykh Jamir Meah clarifies certain aspects of a previous answer on a wife’s conjugal rights. I am writing to inquire a further look at this portion from a previous answer: What Does Islam Say About the Neglect of the Wife’s Sexual Rights? Islam already takes into account the fact that a woman may have times where she is physically or psychologically unable to fulfill her husband’s desire, and by doing so, her condition may worsen. In these cases, the husband would be prohibited from forcing the wife to have intercourse, and if he did so, he would be sinful. I am concerned about whether the wording is intentional. Wouldn’t it be more accurate to say that a man should never force his wife to have sex with him, and if she refuses he cannot force her to? I think the traditional definition of rape here still applies in that case, but I think that would also be an example of domestic abuse. This hadith is often misquoted by people to scare and demoralize Muslim women, in my experience. It would be good to see a lesson or article dedicated specifically to it. Jazak Allah khayr, for all the good work that you do. Insha Allah that good only increases in the future. Due to the question being predominantly about the wife’s conjugal rights and the husband’s neglect of it, the answer was mainly focused on this issue. The “rape” section was in response to a very brief, almost passing, part of the question. (I think it was completely edited out from the final question published.) Hence my very brief response to it. I cannot remember the exact question, but it was not a direct or general question about forced sex within marriage, more about if the husband demands relations while the wife is unable to have relations, hence my specific answer on that. I wholeheartedly agree that a specific and detailed article on this latter topic would be beneficial. For now, the relevant rulings and details, which concur with my own understanding and how I would address the issue, can be found in this excellent answer by Mufti Muhammad ibn Adam: Can a Wife Refuse her Husband’s Call to Bed? This is a sensitive topic that can be exploited by many, both men and women. For sure, we need to do more to educate and warn Muslim men about these rulings and to have proper conduct and care in marriage, but we must also be aware that there is currently a very strong feminist movement at work which has it’s own agenda, much of which is insidious. Warmest salams, Jamir Checked and approved by Shaykh Faraz Rabbani . My Husband Does Not Satisfy Me During Marital Relations. What Can I Do? My Husband Does Not Want to Have Marital Relations With Me. What Do I Do? My Husband Does Not Want Marital Relations. What Do I Do?"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/pooling-funds-hajj/",
    "question": "Pooling Funds for Hajj",
    "answer": "Ustadh Tabraze Azam is asked about the legality of polling funds for Hajj. In our culture, we have a system of informal savings whereby people come together in groups and decide on an amount of money to deposit in a savings (locally, a wooden–metal box that is entrusted to a group member). They also decide on the frequency of tallying and awarding the bulk money to a group member that has been chosen out of a “hat.” For example, if you have 5 people who have decided to contribute $200 per month and every 5 months, they give the total ($1, 000) to a person chosen at random. That means it will take 25 months for all the group members to benefit from the $1, 000. Currently, this method solves materia needs within communities. Now a group of UN colleagues want to use this same concept to purchase a ticket for Hajj. Essentially, a group of 10 colleagues want to contribute $200 every month starting this January with the aim of awarding $6,000 per person every Hajj season until they all go for Hajj. So if they start in January, Hajj is in June, in sha Allah, then they would be able to pay for 2 people; then next Hajj season, 4 people, and so on, finishing in 2.5 years. What makes this different from taking a loan is this: these people work for the UN, which means that they contribute a mandatory 7% of their salary towards a pension scheme every month, and at the time of death, the UN will pay out this, including their own contribution of 15% – if you have more than 5 years of service to the employee’s designated beneficiary. Hence every month on their pay slip, everyone can tell how much they have contributed towards their pension thus far. Obviously, everyone has different salaries and different years of service, but at the end of 2.5 years each one would have given $6,000 to the group. So, if one of them dies, the intention is to have a written document signed by each member of the group stating that $6,000 (minus whatever they have already paid to the group before their death) should be taken from their pension money and given to the group by their beneficiary. The question is: is this method of going for Hajj acceptable in Shari‘a? Are there any conditions that need to be followed if yes? If possible, please provide the Hanifi as well as Maliki opinion, if they are different. Jazakum Allah khayr for this opportunity to ask a question and have it responded to by competent scholars. The manner of pooling funds together in order to facilitate the hajj pilgrimage for those otherwise financially unable is acceptable. But it isn’t necessary to do this because the hajj is only obligatory once its strict conditions have been met. As for deducting a certain sum from the estate after death, the specific scenario is unclear in your question. If the deceased person leaves a bequest (wasiyya) to contribute a certain amount to the fund, then this would be permissible as long as the guidelines of fulfilling such bequests are followed. Please also see A Hajj Reader"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/permanent-retainer-purification/",
    "question": "Permanent Dental Retainer and Wudu",
    "answer": "Shaykh Abdurragmaan Khan is asked about the validity of wudu and ghusl when wearing a permanent retainer. I have a permanent retainer fixed to my top teeth. If they are removed my teeth will move. In the past I have committed sins but now I want to do the right thing. In terms of prayers will my wudu be valid with the fixed retainer? Before having the fixed braces put in I wasn’t making ghusl and had the bad habit. Does that mean I will not be in a state of purity unless the permanent brace is removed? I don’t want my teeth to move, but I want my prayers, wudu, and ghusl to be accepted too. Shukran for your question. The presence of a retainer in your mouth does not impact the validity or invalidity of your wudu or ghusl. In the Shafi‘i and Maliki schools, rinsing ones mouth (madmadah) in wudu and ghusl is not compulsory, but recommended. Even if you were to omit the madmadah all together, your wudu and gusl will still be valid. In addition, it is not a requirement that the entire inside of the mouth be rinsed during madmadah. Accordingly, madmadah will be valid with the presence of retainers or braces in one’s mouth. And Allah knows best. Abdurragmaan Khan Checked and approved by Shaykh Faraz Rabbani . Is It Permitted to Use Braces? Is Teeth Filing With Braces Treatment Impermissible? Is It Permissible to Get Dental Work Done For Beautification?"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/ocd-causing-hardship-impurities/",
    "question": "How Do I Address My OCDs about Impurities (Najasa)?",
    "answer": "Answered by Ustadh Salman Younas Question I have been struggling with OCD for the past few years. It’s mainly obsessive thoughts about impurities (najasa). I have read that certain things considered najis in the Hanafi madhab aren’t najas in, for example, the Maliki school. My life would become easier if I could consider less things to be impure since I am very afraid of touching impure things. Is it possible to follow the ruling of other madhabs when it comes to things being impure? Answer Yes, this would be permitted and particularly if there is a genuine reason to do so in cases of hardship. Leading Sunni scholars have stated that it is not obligatory for a person to follow a single madhhab on every issue. Rather, he may follow different schools on different issues so long as he does not systematically seek out dispensations or combine opinions in a way where the end action is unacceptable in all schools. [Ibn Abidin, Radd al-Muhtar] In your case, if your OCD makes it difficult for you to deal with certain types of impurities, you may treat them as pure if there are other opinions stating so to avoid the mental anguish that comes with OCD. However, I would advise you only to do this as a temporary solution until you are able to overcome your OCD. For this, you should seek professional help and advice and, for the time being, avoid the more technical aspects of fiqh. Rather, focus on the very basics and don’t overburden yourself with details, which might aggravate your situation. Related Answers: How Do I Deal with Obsessive Thoughts about Purity and Filth? Does the Qur’an Mention OCD or Waswasa (Baseless Misgivings) Being Caused by Jinn? Advice for Sufferers of Extreme Waswasa or OCD in Issues of Purification [Ustadh] Salman Younas Checked and Approved by Shaykh Faraz Rabbani Born and raised in New York, Ustadh Salman Younas graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman. There he studied Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. He is now in his final year of his PhD at Oxford University, looking at the early evolution of the Hanafi madhab. His teachers include: Shaykh Faraz Rabbani, Shaykh Salah Abu’l Hajj, Shaykh Ashraf Muneeb, Shaykh Ahmad Hasanat, Shaykh Hamza Karamali, Shaykh Ahmad Snobar, Shaykh Ali Hani, Shaykh Hamza Bakri, Ustadh Rajab Harun and others. Ustadh Salman’s personal interests include research into the fields of law/legal methodology, hadith, theology, as well as political theory, government, media, and ethics. He is also an avid traveler and book collector. He currently resides in the UK with his wife."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/traveling-mahram-visit-parents/",
    "question": "Traveling without Mahram to Visit Parents",
    "answer": "Shaykh Abdurragmaan Khan answers a question about the permissibility of a woman traveling without a mahram to visit here parents. Question: Assalam alaykum wa rahmat Allah wa barakatuh. I hope this finds you in the best health. I have been traveling by road for the past few years to visit my parents from home, which is about 41 miles. However, my parents have recently moved further and will be about 55 miles away from my home. Is it permissible for me to drive to their house without a mahram? I will have my two kids with me. My husband has offered to drive me every now and then, but I would like to be able to go on my own as well. Please let me know the ruling in this particular situation. Jazak Allah. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. Thank you for writing to us. Undertaking a journey without a mahram has received much discussion from the scholars in recent years. This is primarily because the mediums of traveling have changed considerably from the agrarian world. With the change of these mediums, a lady traveling by herself, will often enjoy much more safety than had she been traveling with a mahram in an agrarian world. The Maliki school in particular was very clear that a lady may travel by herself provided that there is safety during her travels. ( Mawahib al-Jalil ) Nonetheless, your journey is just outside the 83km ( masafah al-qasr ) radius. In addition, you will be staying with your father, who is a mahram. All these considered, it would be permissible for you to travel with your kids to visit your parents. And Allah knows best. Abdurragmaan Khan Checked and approved by Shaykh Faraz Rabbani . The Sunni Position on the Speech of Allah Is Allah’s Speech Included in Some Hadiths? How to Get a Better Understanding of Tawhid?"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/lecture-valid-excuse-delay-prayer/",
    "question": "Is a Lecture a Valid Excuse to Delay the Prayer?",
    "answer": "Shaykh Farid Dingle is asked if college lectures are a valid excuse for delaying the prayer until the time of necessity in the Maliki school. Question: Assalam alaykum wa rahmat Allah wa barakatuh. This is a question regarding a previous answer that was asked by someone else titled: What Are the Valid Excuses to Delay the Prayer Until the Necessary Time in the Maliki School? Is a college lecture a valid excuse? For example, I have a lecture which begins before the time of Maghrib enters and ends after the time of Isha has already entered. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. It is not permissible to delay any prayer intentionally delay any prayer to it “time of necessity” (waqt darura) unless one is actually unable to pray in the normal time. Excuses to Delay until “Time of Necessity” The excuses to pray are “being in menses or lochia, having had just entered Islam, having had just reached puberty, having had just regained sanity, having had just regained consciousness, or having been asleep, or having had forgotten to pray.” ( Sharh Abi al-Hasan ) Al-Adawi comments on the excuse of sleep and forgetfulness saying, ‘That is to say that when someone who is asleep wakes up, or someone who forgot remembers during the ‘necessary time’ they are not considered sinful. ( Hashiya al-Adawi ) Sleeping through a prayer or forgetting to pray It goes without saying that what is meant by someone who is asleep is someone who is genuinely asleep and not just intentionally going back to sleep; so too, someone who forgot is someone who genuinely forgot, and not someone who is just too busy or lazy to pray. As has come in the Prophetic Tradition, “The is not shortcoming in sleep: shortcoming is only in not praying until the next prayer time comes in.” (Muslim) That is to say it is sinful to miss a prayer, but not if one genuinely slept through it after having taken the means to wake up on time. The concept of “Necessary Time” The concept of “necessary time” not to do with sin or the lack thereof, rather it is just a way of categorizing such prayers in terms of being make-ups or not. It is also a way to judge whether or not the previous prayer (say Dhuhr) has to be prayed in the “necessary time.” For example, if you sleep through Fajr, the prayer is a make-up, while if you sleep through Dhuhr, and pray it in Asr time, it is not a make-up. Neither can be intentionally missed or intentionally slept through, but they just fall into different categories. Similarly, if one stopped menstruating in Isha, one would pray Maghrib and Isha, because Isha is a “necessary time” for Maghrib; whereas if you stopped in Fajr, you wouldn’t pray Isha, because Isha’s “necessary time” finishes at the beginning of Fajr. The reason why “necessary time” extends in Dhuhr and Maghrib into the pray times that follow then is because Dhuhr and Maghrib can be joined with Asr and Isha respectively in the circumstances that allow joining. For this reason, the three schools that a"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/aqiqa-adults-permissible/",
    "question": "‘Aqiqa for Adults – Is It Permissible?",
    "answer": "Shaykh Abdul-Rahim Reasat is asked if it permissible to perform ‘aqiqa for an adult, and if so, how does one go about it. Question: Assalam alaykum wa rahmat Allah wa barakatuh. My mother told me that she never had a ‘aqiqa done for her when she was a newborn. As such, I want to host one for her in the company of her family. My mother’s mother is currently alive and would insha Allah be present, however, her father has passed away. Seeing as it is normally incumbent on the father to host the ‘aqiqa, is it permissible for someone else to financially host it in this circumstance? Can it be hosted by any one of her family members, including her children? Can it be a joint effort of multiple individuals or does it have to be carried out by one person only? Given that she is an adult, does she have to be the one to carry it out for herself? We would like to host it for her as a surprise. Are there any rulings pertaining to this overall situation that we should be made aware of (that she is an adult, her father is not alive, that it is a surprise)? Jazzakum Allah khayr for your time. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. I pray you are well. The ʿaqiqa is a sacrifice of an animal to give thanks to Allah for a newborn child. In the Hanafi school, according to one position, the ʿaqiqa is merely permissible (mubah), and recommended as a voluntary act of worship according to another. The Shafiʿi and Hanbali schools see it as an emphasized sunna, and the Maliki school recommends it. Based on this, it is not necessary to perform it for your mother. Doing so with the intention of sacrificing for the sake of Allah, and to show thanks for the blessing of the life your mother was given is a very virtuous act. In fact, sacrificing is part of what Allah, Most High, Himself commanded His Messenger, Allah bless him and give him peace, to do in order to show thanks to Him. Sacrificing and feeding people are clearly mentioned by the scholars of tafsir with regards to Sura al-Kawthar 108:2 . (Biqaʿi, Nazm al-Durar ) These are acts which show gratitude to the giver of the blessing, and are a means for His creation to benefit from this blessing through being fed. Should you choose to perform an ʿaqiqa, there are no hard and fast rules on how it should be done. You may do it in whichever way in convenient for you. You can keep the meat, or distribute it raw or cooked; with he bones broken or otherwise. (Ibn ʿAbidin, Radd al-Muhtar ; al-Muwsuʿa al-Kuwaitiyya ). May Allah allow us to always thank Him for His favors upon us. Abdul-Rahim Checked and approved by Shaykh Faraz Rabbani . What Are the Guidelines for Slaughtering a Lamb for the Aqiqa? [Video] Can We Share Our 'Aqiqa Meat With Non-Muslim Neighbors? What Acts Are Recommended After Giving Birth to a Child?"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/father-law-kissed-daughter-law/",
    "question": "Does Kissing One’s Daughter-in-Law Lead to Hurmat al-Musahara?",
    "answer": "Answered by Ustadh Salman Younas Question A case has arisen in our town where a father-in-law suddenly and unexpectedly kissed his daughter-in-law. This all happened in seconds. After that, he is shameful and says that he didn’t do this intentionally and lustfully, and there is no erection or ejaculation, and he is ready to swear on the Quran that she is like my daughter and I have not done this intentionally. Answer I pray you are well. My assumption is that you are asking about hurmat al-musahara, which is the non-marriageable kinship (mahramiyya) created between a person and the relatives of his spouse as a result of marriage and valid intercourse. Thus, a man who marries a woman and consummates the marriage is not permitted to marry her mother or any daughters she has from a previous marriage. Similarly, a person cannot marry the wife of his father. The Quranic verse affirming the basic idea of hurmat al-musahara is, “Do not marry those [women] whom your fathers married.” [ Quran, 4:22] Outside of a marriage context, however, the scholars differ on whether hurmat al-musahara is ever established. In other words, does adultery–fornication or touching–kissing outside of a marriage relationship establish this hurma? The Hanafis say it does (adding specific conditions when it comes to touching/kissing), while the Malikis and Shafi‘is say it does not. In other words, if a father-in-law touched his daughter-in-law directly with lust, the marriage between the former’s son and the daughter-in-law would be broken according to Hanafis but not so according to the Malikis or Shafi‘is. [Ibn ‘Abidin, Radd al-Muhtar; Shirbini, Mughni al-Muhtaj; Dasuqi, Hashiya] Given the sensitivity of the situation you describe and the scarcity of details you offer, I cannot offer a specific ruling for this case but only the following general advice: In the specific scenario you mention, people must avoid rushing to judge someone’s marriage as invalidated on account of this act, even if it has been clearly shown to have taken place. This is because (i) there is an established difference of opinion on the matter, and (ii) annulling someone’s marriage, in this case, the daughter-in-law and her husband (the father’s son), on account of someone else’s independent and unsolicited action seems highly unjust and problematic. People must take care to avoid making insinuations against the father-in-law, the daughter-in-law, and other family members or spreading gossip, hearsay, and the like. If the father-in-law is known to be an otherwise upright person and there is no reason to suspect that something is amiss, people should leave things be, accept him at his word, and let him and the family manage the issue. If there are reasonable signs and indications to suspect something unsavory and wrong taking place on the part of the father-in-law (e.g. abuse), this should be referred to the proper authorities. However, one should tread carefully before suspecting any such thing. Because of"
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/validity-wudu-prayer/",
    "question": "Validity of My Wudu and Prayer",
    "answer": "Ustadh Tabraze Azam is asked about the limits of the face in relation to wudu and if one has doubts about this whether one should repeat prayers. Question: Assalam alaykum wa rahmat Allah wa barakatuh. I have recently noticed that the part to be washed in wudu includes the sideburns also and the skin between the hair on the sides of the head and the ear and also whatever is above it till just below the hairline. I haven’t been washing that part and it might have occurred to me on its importance but I don’t know why I seem to ignore that part and also I’m a frequent sufferer of waswas. Do I now need to repeat all my prayers I have been praying with this wudu? Would appreciate a fast response. Thanks. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. The assumption is that you washed your face soundly, unless you are reasonably certain that you didn’t get the entire area. The face is defined as the lengthwise area between the top of the forehead and the bottom of the chin, and from earlobe to earlobe in width. If you have a beard or sideburns, you need to ensure that you are washing up to your ears. Everything in that imaginary circular shape must be washed. Practically, all you need to do is to cup water into your hands and then pour it over your face, ensuring to pass your wetted hands over the entire area. Ignore misgivings. Please also see A Reader on Waswasa (Baseless Misgivings) . And Allah Most High knows best. Wassalam, Tabraze Azam Checked and approved by Shaykh Faraz Rabbani . What Is the Difference Between Waswasa and Ego? [Video] How to Handle Constant Waswasa in Acts of Purification and Worship What Can I Do About Anxiety in Prayer and Waswas Regarding My Pronunciation?"
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/forced-sit-without-tahiyat-al-masjid/",
    "question": "Forced to Sit without Tahiyat al Masjid",
    "answer": "Shaykh Abdul-Rahim Reasat is asked about the sunna of tahiyat al masjid and whether it is best to sit down during the iqama or to stand. Question: Assalam alaykum wa rahmat Allah wa barakatuh. I live in an area where there is only one mosque within walking distance and it is the local mosque affiliated to no organization or jamaat. I have the same right over the mosque as they have, but when there is no time for tahiyat al masjid, I tend to stay standing until one or two minutes before the iqamah is given. Sometimes people will force me to sit down saying it is a sunna. I want any unbiased islamic fatwa/hadith/Qur’anic interpretation from any faqih/mufti that will help me make wiser/less fitna-inducing decisions. Jazak Allah khayr. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. I pray you are well. Sitting During the Iqama It is better for you to sit. Firstly because it is disliked to remain standing whilst the Iqama is being given until the statement of “hayya ‘ala ’l-falah.” (Ibn Abidin, Radd al-Muhtar ). Getting On With People Secondly, because the Messenger of Allah said, “The believer gets on [with people].” (Ahmad) Going against the regular practice of people causes friction, and a believer is someone who leaves a positive mark on people with a smile, a light joke, or an endearing gesture. Doing something that rubs people the wrong way will make you a bullseye for a lot of glares and comments. This could leave you with an unpleasant feeling about the masjid and its people, or even put you off from going there. It is best to overlook minor annoyances, or, even better, to deal with them with a sense of humor. We have all dealt with the uncles in the mosque who have a heart attack if someone walks in with their socks on, or if the Iqama is not called when the second hand reaches “12” on the clock – sometimes, even if the imam is not present! In many cases these people are the ones who gave their hard-earned money to build the masjid in the first place, and they are particular about how things are done. Give them a smile, make a joke about something, and walk away having shown good character, honoured the elderly, and done something to please Allah. A pleasant sentence is charity (Bukhari). Following a Weaker Position to Avoid Friction Sometimes, it is better to do something sub-optimal in fiqh if it means not causing friction – unless it means that something impermissible will be done. An example of this is what to after the prayer ends. The position of the Ḥanafī school is to ask for forgiveness (astaghfirullah) three times, and then say a short sentence of duʿa or praise (Allahumma Anta ’s-Salam, wa minka ’s-salam…) before immediately getting up for the sunna prayers. To sit and say one’s devotional prayers and praises is slightly disliked. Even reciting Ayat al-Kursi is deemed too long a wait. (Shurunbulali, Maraqi al-Falah ). However, in many mosques, the imam will sit and make a collective supplication after the prayer. Getting "
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/follow-another-madhhab-traveling/",
    "question": "Can I Follow Another Madhhab When Traveling?",
    "answer": "Ustadh Tabraze Azam is asked about taking a dispensation from another madhhab in one thing and how that affects other actions. Question: Assalam alaykum wa rahmat Allah wa barakatuh. I am Hanafi. In the Hanafi madhhab, it is not permissible for a woman to travel without a mahram. However, this website states that their is a reliable opinion within the Maliki that allows travel without a mahram subject to certain conditions. So my question is, if I am traveling do I need to do everything according to the Maliki madhhab – e.g., praying according to Malikis, doing wudu with rubbing whole head etc. – in order to avoid talfiq (impermissible mixing)? Or can I continue with my normal worship as a Hanafi and just take rukhsa (dispensation) for the issue of travel? Jazak Allah khayr. Answer: Wa alaykum assalam wa rahmat Allah wa barakatuh. You may take the Maliki dispensation permitting travel, with its requisite conditions, while continuing to pray as normal according to your chosen school of law (madhhab). Travel isn’t inextricably connected to prayer. Impermissible mixing between legal schools (talfiq) is understood to be in the context of a single action such that no school would deem the action to be valid. When dealing with separate actions, it is acceptable to join between them if there is a need to do so. Please also see Can a Woman Travel Alone for More Than 48 Miles If There Is a Benefit? , Can I Travel by Plane Without a Mahram? and A Reader on Following Schools of Thought (Madhabs) . And Allah Most High knows best. Wassalam, Tabraze Azam Checked and approved by Shaykh Faraz Rabbani . Can My Brother-In-Law Be My “Mahram” for a Trip? Is It Permissible for a Woman to Pursue Her Studies in a Foreign Country Without a Mahram? Can I Perform an Obligatory Hajj Without a Mahram? (Shafi’i)"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/should-i-renew-my-wudu-if-i-touch-a-woman-maliki/",
    "question": "Should I Renew My Wudu If I Touch a Woman? [Maliki]",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalam ‘aleykum, Should I renew my wudu if I touch a woman? Answer: Wa alaykum as salam wa rahmatulah. If someone touches another person from whom pleasure can normally be derived from, and pleasure is either intended or found, wudu is broken. Thus, if a man touches a woman either intending pleasure or finds it after touching with no intention, then the wudu is broken. Rami Shaykh Rami Nsour teaches The Rights of Parents and Prohibitions of the Tongue at SeekersGuidance. He is also the Founding Director of Tayba Foundation. Photo: James Merhebi"
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-writing-quran-on-the-wall-impermissible/",
    "question": "Is Writing Qur’an on the Wall Impermissible?",
    "answer": "Answered by Shaykh Shuaib Ally Question: Is it permissible to write Quranic calligraphy directly on a wall? Answer: Assalāmu ʿalaykum, I hope you are well. Writing the Qur’an on the wall is, God willing, permissible, if: -it is written in a proper, suitable environment -it is highly unlikely that it will be open to abuse -the writing is for a good purpose such as remembrance Scholars across the schools have generally held that writing the Qur’an on the wall is disliked, not that it is impermissible (for example: al-Majmuʿ; al-Sharh al-Kabir ʿala Mukhtasar Khalil; Hashiyat ibn ʿAbidin). This is because of the potential that: -The letters will fall and will be walked upon, or that the walls themselves will be walked upon; -It will be open to abuse, like defacement or vandalism; -It will distract people from praying (such as if it is in a place of worship) -It will be in places where impermissible activities occur If this potential exists, it remains a disliked action. Shuaib Ally"
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/is-isis-a-legitimate-expression-of-islam-a-reader/",
    "question": "ISIS – is it a Legitimate Expression of Islam?",
    "answer": "Islam’s stance on ISIS The Islamic State in Syria and Iraq ( ISIS ) constitutes the most serious threat Islam has ever faced. To justify its horrible crimes and appeal to Muslims around the world, ISIS has based its ideology on a superficial and literalist approach to the Sacred Texts of Islam – the Holy Qur’an and the Prophetic Tradition. They manipulate the religion to brainwash angry young Muslims, who have little knowledge of Islamic theology and jurisprudence. Therefore, the Muslim scholars are obliged to respond with a counter-narrative that elucidates the reality of Islam and its commitment to tolerance. CNN: Syrian Scholar, Sheikh Muhammad al-Yaqoubi, condemns. Islam vs. ISIS: A Letter to Baghdadi from Leading Scholars On War & Beheading: How ISIS Manipulates Hadiths, by Shaykh Faraz Rabbani Refuting ISIS – Lecture by Syria’s Sheikh Muhammad al-Yaqoubi Paris Attacks: Response and Responsibility Islam’s stance on jihad WATCH: Jihad, Revolt & Revolution In Islam (Shaykh Ahmed Saad & Shaykh Faraz Rabbani) Jihad, Abrogation in the Quran & the “Verse of the Sword” Understanding the Qur’anic Verse “Slay them wherever you find them”: Balance, Justice, and Mercy in Islamic Rules of Jihad Understanding the Hadith, “I Was Ordered to Fight the People Until They Testify…” The Menace of So-called “Jihad” – Imam Zaid Shakir ISIS and the Apocalypse The Crisis of ISIS: A Prophetic Prediction | Sermon by Shaykh Hamza Yusuf The root of ISIS ideology The Root Problem Of Extremists – Shaykh Habib Ali Jifri Who or What is a Salafi? Who should we learn religion from? Shaykh Faraz Rabbani answers the question: who do we take knowledge from? Further reading Refuting ISIS: A Rebuttal Of Its Religious And Ideological Foundations The author, Shaykh Muhammad Al-Yaqoubi, a renowned scholar and one of the 500 most influential Muslims in the world today, presents in this invaluable book a thorough refutation of ISIS’ beliefs and crimes. Providing authentic quotes that destroy the allegations of ISIS, Shaykh Al-Yaqoubi reaches the conclusion that this group does not represent Islam, its declaration of a caliphate is invalid, and fighting it is an obligation upon Muslims."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-the-knee-cap-included-in-the-minimum-nakedness/",
    "question": "Is the Knee Cap Included in the Minimum Nakedness?",
    "answer": "Answered by Ustadh Tabraze Azam Question: Assalam ‘aleykum, (1)Is the knee cap included in the minimum nakedness in the Hanafi school? (2)What is the minimum nakedness in the Shafi and Maliki school? Answer: Wa alaikum assalam wa rahmatullah, I pray this finds you well, insha’Allah. The minimum nakedness (‘awra) in the Hanafi school is from below the navel to the bottom of the knee. [Shurunbulali, Maraqi al-Falah] The Messenger of Allah (Allah bless him and give him peace) is reported to have said, “The knee is from the nakedness.” [Daraqutni] Accordingly, the entire knee is considered to be part of the nakedness in the Hanafi school, contrary to the Shafi​`​is and Malikis who don’t consider it to be​ as such.​ [Ibn Hajar, Tuhfat al-Muhtaj fi Sharh al-Minhaj; Dardir, al-Sharh al-Kabir] Please also see:​ ​ A Detailed Exposition of the Fiqh of Covering One’s Nakedness (awra) and: Covering the Nakedness for a Man: Answers And Allah knows best. wassalam, Tabraze Azam Checked & Approved by Shaykh Faraz Rabbani"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/is-it-permissible-to-eat-the-meat-of-an-animal-slaughtered-by-a-blade-not-very-sharp-maliki/",
    "question": "Is It Permissible to Eat the Meat of an Animal Slaughtered by a Dull Blade? (Maliki)",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalamu Alaykum, 1. The brother who was slaughtering my goat did not realize that the blade was not sharp enough, until after the blade had already cut into the goat, so he continued with it. Does this make the meat of this animal impermissible? 2. Also, does the one slaughtering have to mention the name of Allah, or can a Christian slaughter the animal, while a Muslim standing with him mentions the name of Allah instead? Answer: Wa alaykum as salam wa rahmatullah, 1. As long as the blade could cut through the skin, it will be permissible to eat. It is highly encouraged to have the blade be sharp, as it will prevent undue suffering of the animal. 2. For a Muslim, it is an obligation to mention the Name of Allah. For a person of the Book (Ahlul Kitab), it is not an obligation to mention the Name of Allah. There is no need to have a Muslim stand by and say it. And Allah knows best. Rami"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/does-touching-pigskin-break-wudu-maliki/",
    "question": "Does Touching Pigskin Break Wudu? (Maliki)",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalamu Alaykum, Concerning shoes with pig leather: if you have to touch the shoe to take the outer cover off, would that break your wudu? It is quite difficult to find shoes without pigskin and I’m going a little OCD about this. What should I do? Answer: Wa alaykum as salam wa rahmatullah, It is not permissible for a person to use, wear or sell pig skin in the Maliki school. Touching pig skin does not break wudu in any situation. If a portion of the pig leather got on one’s body or clothes, that would have to be removed before prayer. If you are not sure whether leather is from pig or not, it is considered pure until proven impure. If you find that you are experiencing “OCD” or waswasa, it is an obligation to do whatever is needed to remove those constant thoughts. You may take an opinion from another school or a weak opinion from within your school. If the constant thoughts are interfering with your life, you may seek out help from a mental health professional. And Allah knows best. Rami"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/how-should-i-position-my-hand-during-tashahud/",
    "question": "How Should I Position My Hand During Tashahud? (Maliki School)",
    "answer": "Answered by Shaykh Rami Nsour Question: Asalaamu Alaykum, I read that Ibn Abi Zayd (Risalah) and Al-Azhari (Thamr Ad-Dani) said that the position in the Madhab is that one should point with his index finger uppermost (such that his palm faces the left) while moving his index finger left to right (Mukhtasar Khalil). Al-Kharashi explained that this is to make it look like a butcher’s knife (against the Shaytan) as Al-Baji said Sufyan reported this from Muslim ibn Abi Maryam. Is it confirmed that this is how Malik or Ibn Qasim pointed in the Salah or did it come later from the Imams of the School? Answer: Wa alaykum as salam wa rahmatullah, Between Ibn Abi Zayd and Malik are four teachers. Ibn Abi Zayd took from Ibn Al Lubab who took from Al-Balwi who took from Ibn Habib and Shanun who took from Ash-hab and Ibn Al-Qasim who took from Malik. The strongest chain in the Maliki school is Sahnun from Ibn Al Qasim from Malik. The positions mentioned in the Mukhtasar are taken from the Mudawwanna, it’s commentaries and many of the early mujtahideen of the madhab. You may choose to look at those other sources but it will be difficult for them to contradict the strength of the above two sources. As you mentioned, the opinion of the palm facing the left is in the Risala and the Mukhtasar. And Allah knows best. Rami"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/is-it-allowed-to-participate-in-contest-where-there-is-a-cash-prize-maliki/",
    "question": "Is It Allowed to Participate in a Contest with a Cash Prize? (Maliki)",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalam’aleykum, Is it allowed to participate in a contest whith a cash prize such as in track and field competition? Answer: Wa alaykum as salam wa rahmatullah, The Chapter of Musabaqa (Races) mentions very specific races and competitions that one may include a cash prize on. Foot races are not included according to the Maliki school. Also, the prize has to be put up by people not participating in the race. Rami Nsour"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/are-gold-silver-and-platinum-permissible-in-a-pen-maliki-school/",
    "question": "Are Gold, Silver and Platinum Permissible in a Pen? [Maliki School]",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalamu ‘alaykum, Some fountain pens incorporate the likes of gold, silver and platinum in their designs (for example, a pen nib may have gold plating). Does the Maliki madhab deem such pens permissible to use? Does carrying one invalidate the prayer (e.g. if it is in one’s pocket)? Answer: Wa alaykum as salam wa rahmatullah, According to the Maliki madhab, only solid gold is what would be prohibited when it comes to utensils (cups, plates, pens, boxes, etc). If it is plated, then it would be disliked (makruh) according to the stronger of the two opinions. The other opinion states that it would be haram. [Section of the Pure in the Abridgment of Khalil] Rami Nsour"
  },
  {
    "url": "https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-perform-oral-sex-to-ones-wife-shafii-school/",
    "question": "Is It Permissible To Perform Oral Sex to One’s Wife? [Shafi’i]",
    "answer": "Answered by Ustadh Shuaib Ally Question According to the Shafi‘i school, is it permissible to perform oral sex to one’s wife? Answer General Ruling on Intimate Acts It is permissible in the Shafi’i school for a man to perform oral sex on his wife; that is, using his mouth or tongue to pleasure his wife’s private parts. This is because it falls within the rubric of the general rule that any intimate act between a husband and a wife to pleasure one another that does not cause measurable harm, involving any part of their bodies, including their mouths, is permissible. Two Exceptions to Intimate Acts The two main restrictions to the general ruling are anal intercourse and intercourse during the menstrual cycle; both are prohibited. Oral Sex in Shafi‘i, Hanbali, and Maliki Texts Texts do not generally go into much detail regarding oral sex; the above general ruling serves as a sufficient guideline to establish its permissibility. The Shafi‘i text Fath al-Mu‘in , as well as its commentary I‘anat al-Talibin, mentions sucking the clitoris as an example of the extent to which sexual acts are permissible. Hanbali texts such as Kashshaf al-Qina‘ mention the permissibility of kissing a wife’s genitals before intercourse, and consider it disliked afterward. They do not mention any other restriction with respect to the act itself. Ibn al-‘Arabi, in the Maliki school, mentions the permissibility of licking one’s wife’s genitals in his Ahkam al-Qur’an and also does not mention any restriction in this regard. Spreading Impurities – Female Genitalia The Shafi‘i school does not generally permit spreading impurities without due cause. However, it is likely the case that impurities spread during intimate acts are considered a due cause or forgivable and overlooked. The school explicitly permits using the entire body in intimate acts, which can predictably lead to the spread of impurities – specifically, the madhy of a man. For example, the school’s texts mention the permissibility of a woman masturbating her husband and vice versa, or him rubbing his penis on any part of her body, including the anus (short of penetration). These texts do not consider the spreading of impurities a complicating factor in these scenarios. More importantly, the Shafi‘i school’s authoritative position is that the vaginal fluid that one would come into contact with during intercourse and – for our purposes – oral sex, is pure, it is neither purely madhy nor purely sweat (the Hanbali school also considers its purity to be the stronger opinion). Therefore, a man’s performing oral sex on his wife would not involve the spreading of impurities. Ingesting Impurities The school generally permits the consumption of anything that is pure but makes exceptions for bodies that, while pure, are considered dirty, such as seminal fluid, sweat, and mucus. This would likely also apply to vaginal fluid, even though it is pure. However, performing oral sex on one’s wife does not necessitate ingesting this fl"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/what-should-i-do-if-i-forget-to-recite-the-qunut-in-the-subh-prayer-maliki-school/",
    "question": "What Should I Do if I Forget To Recite the Qunut in the Subh Prayer? [Maliki School]",
    "answer": "Answered by Ustadh Tariq Abdul-Rasheed Question: Asalamu Alaykum wa rahmatullahi wa barakatuh What should I do if I forget to recite the du’a Qunut in the sunnah and fard of subh and I remember it after the 2nd ruku’? Should I perform a prostration of forgetfulness in that case? Answer: In the Name of Allah, the Beneficent, the Merciful, and blessings and peace upon our master Muhammad, his family, companions and those who follow their noble way. Wa alaikum salaam wa rahmatullahi wa barkatuh, The Du’a of Qunut is considered from the encouraged (mandubat) actions of salah. Not from the the obligatory nor the emphasized sunnahs. It is recited silently prior to bowing (ruku’) in the obligatory prayer of Subh not the Witr nor the Sunnah of Fajr. [Dardir: Sharh Saghir] If one forgets the Qunut prior to the ruku’ there is no problem in reciting it after raising from ruku’ prior to prostrating (sujud). However, one does not leave ruku’ and return to the standing position in order to recite it otherwise the prayer is invalidated. An obligatory (fard) action is not left to return to a sunnah or mundūb act. [Safti: Hashiyah Safti on al-Ashmawiyyah] If the Qunut is forgotten or left out intentionally there is no prostration of forgetfulness (sujud sahwu) necessary and the prayer is sound. However, if one prostrates for forgetfulness intentionally for forgetting the Qunut (likewise other mandubat), in this case, the salah is invalidated due to intentionally adding to the prayer. [Safti: Hashiyah Safti on al-Ashmawiyyah] Allah ta’ala knows best Tariq Abdul-Rasheed"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/is-my-fast-valid-despite-a-vaginal-discharge-maliki-school/",
    "question": "Is my Fast Valid Despite a Vaginal Discharge? [Maliki School]",
    "answer": "Answered by Shaykh Rami Nsour Question: Assalamu alaikum, I have felt sexual feelings which I have never intended and a discharge with pleasure during my fast, but when I checked it looked like normal vaginal discharge. Is my fast valid? Do I need to make ghusl? Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh, According to the Maliki school, if a person does not intend sexual thoughts but has a release of some fluid while fasting (such as madhy or many), the fast is valid. If sexual thoughts or touching was intended and there was a release of fluid, then the fast would not be valid. In terms of the ghusl, the only time that it is obligatory is if there is the: 1) discharge of sexual fluid (many) 2) associated with pleasure 3) that is normal. If any of these three aspects are absent, then there is no ghusl (full body shower) that is required. As an example, if a person has the release of fluid without pleasure then no ghusl is required. Or, if a person has pleasure but no release of fluid then ghusl is not required. Or, if there is fluid released and there was pleasure, but it was an abnormal situation (like the sting of a scorpion), then no ghusl is required. [Mukhtasar Khalil, Section of Ghusl] Rami"
  },
  {
    "url": "https://seekersguidance.org/answers/maliki-fiqh/are-the-urine-feces-and-vomit-of-a-baby-filthy-according-to-the-maliki-school/",
    "question": "Are the Urine, Feces and Vomit of a Baby Filthy According to the Maliki School?",
    "answer": "Answered by Ustadh Tariq Abdul-Rasheed Question: Do the urine, stool, vomit etc of a baby count as najasa in the maliki madhab? The baby is both breast fed and formula fed. Answer: In the Name of Allah, the Beneficent, the Merciful, and blessings and peace upon our master Muhammad, his family, companions and those who follow their noble way. As salaamu alaikum wa rahmatullahi wa barakatuh, Impurity of Urine and Feces Urine and feces are both considered impure in the Maliki school whether from a child or an adult. [Hashiya Dusuqi] Purity of Vomit and Burping (Belching) Vomit is considered pure unless the color, taste or smell of it has changed from the original state of food after having been settled in the stomach. This is usually discernible if the vomit has acidified and/or has a foul odor. Vomit would also be considered impure if it resembles feces [Hashiya Dusuqi] Burping accompanied with food or liquid (known as qalas) is considered pure unless it resembles feces. [Hashiya Dusuqi] The difference between vomit and burping is that vomit is what is forced up from the stomach after having settled in the stomach. Whereas, burping accompanied with food or liquid is what is forced up from the stomach as a result of a full stomach. However, the food or drink never actually settles in the stomach. Dispensation from removing filth for mothers and wet-nurses Due to the difficulty of remaining free from filth while nursing a child the scholars have allowed a dispensation for nursing mothers and wet nurses. Meaning that if due precaution is taken to prevent impurities from reaching the body and clothes when the child urinates or defecates it is recommended and not obligatory to remove the filth (from the body or clothing) if it is excessive (even if she sees the filth). This ruling also applies if she is in doubt about whether or not filth is on her body or clothing. That is, she is not obliged nor is it recommended to sprinkle water on her body or clothing if she has doubts about filth being on them. Finally, it is recommended for her to have a separate set of clothes for prayer but not obligatory. [Hashiya Dusuqi] This dispensation is based on the following verses of the Holy Quran and is the well-known opinion of the Maliki school: “He has chosen you and has not placed upon you in the religion any difficulty.” [Surah Hajj: 87] “Allah does not charge a soul except [with that within] its capacity.” [Surah Baqarah: 286] “For indeed, with hardship [will be] ease.” [Surah Sharh: 5] Baraka Allahu feekum and Allah knows best. Tariq Abdul-Rasheed"
  },
  {
    "url": "https://seekersguidance.org/answers/hanbali-fiqh/am-i-liable-for-undercharged-store-bag-fees/",
    "question": "Am I Liable for Undercharged Store Bag Fees?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Am I responsible for correcting undercharges for store bags if staff regularly overlook them? Answer In the Name of Allah, the Most Merciful and Compassionate. You are not responsible if the cashier chooses not to charge you the fee for the bags. The cashier, as an employee of the store, is, legally speaking, an agent acting on behalf of the owner. By this agency, he or she has a certain level of discretion. [Ibn ‘Abidin, Radd al-Muhtar] If a small fee is omitted, you can assume this is part of the agency s/he has as employee. If, however, it is a large sum that an employee would not customarily be able to exercise such discretion, this is cause for concern, and permission should be sought from management. [Ibid.] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hanbali-fiqh/is-paying-for-equipment-after-losing-a-match-considered-gambling/",
    "question": "Is Paying for Equipment After Losing a Match Considered Gambling?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it considered gambling if the losing team in a sports match pays for the shuttlecock, even if it only covers actual expenses? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Gambling involves placing a wager or stake, putting something of value at risk, or generating a potential profit or prize based on the outcome. In the above case, there’s no profit; the losing team is only paying for the equipment used. Gambling is considered to be the staking of wealth by two or more parties, where the winner wins all and the loser loses all. In other words, gambling is winning at the expense of another’s loss. [Kasani, Bada‘i al-Sana‘i] Please go through the valuable answers and links below. Insha’Allah, they will provide you with guidance and direction. Related: Gambling Archives – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum or the Youth Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-trim-or-adjust-the-height-of-sideburns/",
    "question": "Is It Permissible to Trim or Adjust the Height of Sideburns?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is it permissible to trim my sideburns and adjust their height, such as shortening them or moving them to a higher or lower position on my head? Answer In the Name of Allah, the Most Merciful and Compassionate. The beard begins from the bone adjacent to the ear. If you put your finger on that bone; it should move when you open your jaw. A slight grooming of the sides of the beard for cleanliness is permitted. [Ibn ‘Abidin, Radd al-Muhtar] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Abdul-Rahim Reasat Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hanbali-fiqh/do-hanafis-have-to-make-up-missed-daytime-prayers-during-the-daytime-shaykh-abdul-rahim-reasat/",
    "question": "Do Hanafi’s Have to Make Up Missed Daytime Prayers during the Daytime? – Shaykh Abdul-Rahim Reasat",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Do hanafi’s have to make up missed daytime prayers during the daytime? Shaykh Abdul-Rahim Reasat explains the Hanafi perspective on making up missed daytime prayers. Shaykh Abdul-Rahim Reasat pursued Arabic Grammar and Morphology alongside his English and History degree. Post-graduation, he deepened his studies in Damascus, learning Arabic, Hanafi Fiqh, Theology, and more under notable scholars like Shaykh Adnan Darwish and Shaykh Rashad Shams. He continued in Amman, expanding into Tafsir, Hadith, Prophetic Biography, and other Islamic sciences, guided by teachers such as Shaykh Ali Hani and Dr. Hamza al-Bakri."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-it-necessary-to-believe-that-the-six-days-of-creation-were-equal-in-length/",
    "question": "Is It Necessary to Believe That the Six Days of Creation Were Equal in Length?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it necessary to believe that the six days mentioned in the Quran regarding the creation of the heavens and the earth were equal in length, or that they were standard twenty-four-hour days? Answer I pray you are well. No, it is not necessary to believe that. What we know is what Allah Most High has informed us. Allah says: “Indeed your Lord is Allah Who created the heavens and the earth in six Days (ayyam).” [Quran, 7:54] The term ayyam is often translated as “days,” but it does not necessarily mean twenty-four-hour days. The Meaning of “Yawm” In Arabic, the word “yawm” does not inherently mean a fixed twenty-four-hour period. Rather, it refers to a finite span of time. This span can range from a very short moment to an extremely long duration. Allah, Most High, mentions a yawm whose measure is fifty thousand years. He Most High says: “…will ascend to Him on a Day (yawm) fifty thousand years in length.” [Quran, 70:4] This clearly indicates that a yawm is not restricted to the length of a single day as humans measure it. Allah also says, “Day in and day out He has something to bring about.” [Quran, 55:29] In this context, “yawm” refers to the smallest division of time, meaning that at every moment, Allah is bringing about something tremendous and significant. This further demonstrates that the term yawm is flexible in meaning and is not limited to a specific unit of time. Creation in Six Stages When Allah states that He created the heavens and the earth in six ayyam, this cannot refer to six twenty-four-hour days in the conventional sense. At that point, there was no Earth rotating on its axis or orbiting the sun by which such a measurement could even exist. Rather, what is meant is six stages or six spans of time. These stages can be as long or as short as Allah wills. They could range from moments to millennia, or even millions of years. There is nothing in the Quran that indicates these six stages had to be of equal duration, or that they had to be of any specific or minimum length. What One Is Required to Believe A believer is only required to affirm that Allah, Most High, created the heavens and the earth, the universe and beyond, in a span of time that can be divided into six stages. Observation and reflection also show that creation did not occur in six sets of twenty-four-hour days. Importantly, there is nothing in the Quran that compels us to adopt such an understanding. For this reason, it is not necessary to believe that the six ayyam of creation were equal in length or that they were standard days. They are best understood as six stages or eons. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shayk"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/why-did-imam-ahmad-ibn-hanbal-oppose-ibn-kullab-and-his-followers/",
    "question": "Why Did Imam Ahmad Ibn Hanbal Oppose Ibn Kullab and His Followers?",
    "answer": "Answered by Shaykh Irshaad Sedick Question I have read that Imam Ahmad ibn Hanbal opposed ‘Abd Allah ibn Sa‘id ibn Kullab and those associated with him, and that this opposition shows Ibn Kullab was not upon the way of the Salaf. Is this historically accurate, and how should this disagreement be understood by later scholars? Answer In the Name of Allah, the Most Merciful and Compassionate. It is historically accurate that Imam Ahmad ibn Hanbal (Allah have mercy on him) opposed Ibn Kullab and others associated with the lafz (one’s expression of the Quran’s words) controversy. However, understanding why this opposition occurred and how later scholars assessed it is essential to avoid serious historical and theological misrepresentation. The Nature of Imam Ahmad’s Opposition The following translated extract from Ahl al-Sunna al-Asha‘ira (2005) by Shaykh Hamad al-Sinan and Shaykh Fawzi al-Anjari, addresses the issue quite thoroughly: The Quran is considered the Speech of Allah and is uncreated, but its wording is created. If this was the view held by those Imams, why was ‘Abd Allah ibn Sa‘id ibn Kullab accused of going against the path of the Salaf? Ibn ‘Abd al-Barr explains this further in his biography of Imam Karabisi: “There existed between him, meaning Karabisi, and Ahmad ibn Hanbal a bond of friendship and intimacy. Then, when he opposed him regarding the Quran, that friendship turned into enmity, and each of them began to speak against the other.” Both men criticized each other because Ahmad said: whoever claims the Quran is created is a Jahmi (of the jahmiyya sect); whoever says the Quran is the Speech of Allah but does not say it is created or uncreated is a Waqifi (abstaining from taking a side); and whoever says, “My utterance of the Quran is created,” is an innovator. Karabisi, ‘Abd Allah ibn Kullab, Abu Thawr, Dawud ibn ‘Ali, and their followers believed that the Quran Allah speaks is one of His attributes, so it cannot be described as created. However, our recitation and speech of the Quran are our own actions and are created. This is simply a narration that conveys the Speech of Allah. The Hanbalis (followers of Ahmad ibn Hanbal) boycotted Karabisi, called him an innovator, and criticized him and anyone who agreed with him on this issue.” [Ibn ‘Abd al-Barr, al-Intiqa’] This explains why ‘Abd Allah ibn Kullab was criticized and described as not following the Sunna and the Salaf. These Imams engaged in theological debate to respond to their opponents and point out their errors. Ahmad preferred not to use this method, known as ‘ilm al-kalam, and chose to follow the approach of the Salaf unless there was a real need for innovation. Taj al-Din al-Subki (Allah have mercy on him) said, “From what Ahmad said is his statement : ‘The correct position is to refrain from engaging in theological discourse in this matter altogether, so long as no pressing need calls for it. ’” [Subki, al-Tabaqat al-Kubra] In any case, the statement that led to ‘Abd "
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-al-ibana-reliably-attributed-to-imam-abu-hasan-al-ashari/",
    "question": "Is “Al-Ibana” Reliably Attributed to Imam Abu Hasan Al-Ash‘ari?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What do scholars say about the authenticity of al-Ibana attributed to Imam Abu al-Hasan al-Ash‘ari? Answer In the Name of Allah, the Most Merciful and Compassionate. Al-Ibana fi Usul al-Diyana, is one of the works authentically attributed to Imam Abu al-Hasan al-Ash‘ari, but the contemporaneous publications thereof contain interpolations and additions, according to many scholars. Contemporary Publications of the Ibana The following translated extract from Ahl al-Sunna al-Ashaʿira (2005) by Shaykh Hamad al-Sinan and Shaykh Fawzi al-Anjari, addresses the issue quite thoroughly: Shaykh Kawthari (Allah have mercy on him) said in the introduction to the book Tabyin Kadhib al-Muftari: “The edition of al-Ibana printed in India is a distorted and tampered copy which treacherous hands have interfered with. It must therefore be reprinted from a reliable original.” End quote. He also said in his introduction to the book Isharat al-Maram ‘ala Ibarat al-Imam al-Bayadi: “It is truly astonishing that, despite the abundance of his outstanding works, al-Ibana was printed from an unreliable source, and in the published treatises it was issued under his name without verification.” End quote. [See also his commentary on al Sayf al Saqil, pages 155 to 196] This is also the view held by Dr ‘Abd al-Rahman al-Badawi, in agreement with Imam Kawthari, as stated in (Madhahib al-Islamiyyin 1:516), where he said: “Shaykh Kawthari rightly observed that the Indian printed edition had been tampered with by treacherous hands.” End quote. Other scholars have also noted this. Shaykh Wahbi Ghawaji (Allah preserve him) also authored a treatise on this subject entitled: “A Scholarly Examination of Attributing the Book al-Ibana in Its Entirety to Imam Abu al-Hasan al-Ash‘ari” In it, he presents objective evidence showing that a large portion of what is found in the versions of al-Ibana circulated among people today cannot be correctly attributed to Imam Ash‘ari. The book al-Ibana has been published in an edition based on four manuscript copies, critically edited by Dr Fawqiyyah Husayn. This edition, although better in condition than those previously printed, was nevertheless not free from distortion, omission, and addition. This perhaps confirms what al Allama Kawthari (Allah have mercy on him) meant when he said: “It is astonishing that, despite the abundance of his outstanding works, al Ibana was printed from an unreliable source.” Hafiz Ibn Asakir (Allah have mercy on him) transmitted in his book Tabyin Kadhib al-Muftari two chapters from al-Ibana. When the commonly circulated printed edition of al-Ibana is compared with Dr Fawqiyya Husayn’s edition and with the two chapters transmitted by Ibn Asakir, the extent of the textual distortion that occurred in this book becomes clearly apparent. End Quote [Sinan & Anjari, Ahl al-Sunna al-Asha‘ira] I pray this is of benefit and that Allah guides us all. And Allah knows best. [Shaykh] Irshaad Sedi"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/how-should-predestination-and-free-will-be-understood-together/",
    "question": "How Should Predestination and Free Will Be Understood Together?",
    "answer": "Answered by Mawlana Ilyas Patel Question How should the hadith in Sahih Muslim 2650 about predestination be understood? It seems to imply that everything happens because it was written in the Preserved Tablet, which suggests that humans have no free will. How does this hadith align with the belief that Allah wrote everything because He knows it will happen, not that it happens because it was written? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Allah’s eternal knowledge and will do not negate human free choice. Allah knew and knows what each person will choose, and His divine decree (qadar) is based on that knowledge, not force. What unfolds and occurs over time is known to Allah, but we make real choices during our lives and are judged on those choices. Qadar and Qada’ Qadar is the action of Allah, the determination of destiny in exact, foreseen, due measure, the blueprint of all events as known and determined by Allah. Qada’ is event-based. It occurs when what has been decreed becomes reality in time, space, and causality. Hadith in Question Abu Aswad (Allah be pleased with him) reported that ‘Imran ibn Husayn asked him, “What is your view of what the people do today in the world, and strive for, is it something that had already been decreed for them and had passed over them from the previous divine decree, or is it something they will encounter in the future as a result of what their Prophet brought to them, after the proof has been established against them?” I said: “Of course, it is something which is predetermined for them and preordained for them. He (further) said: Then, would it not be an injustice (to punish them)? I felt greatly disturbed because of that, and said: Everything is created by Allah and lies in His Power. He would not be questioned as to what He does, but they would be questioned; thereupon, he said to me: May Allah have mercy upon you, I did not mean to ask you but for testing your intelligence. Two men of the tribe of Muzayna came to Allah’s Messenger (Allah bless him and give him peace). They said: “O Allah’s Messenger! What is your opinion of what people do in the world and strive for? Is it something that had already been decreed for them and had passed over them from the previous divine decree, or is it something they will encounter in the future as a result of what their Prophet brought to them, after the proof has been established against them? Thereupon, he said: “Of course, it happens as it is decreed by Destiny and preordained for them, and this view is confirmed by this verse of the Book of Allah, the Exalted and Glorious: ‘And by the soul and (the One) Who fashioned it, then with ˹the knowledge of˺ right and wrong inspired it!’ [Quran, 97, 7-8]” [Muslim] Everything Belongs to Allah Injustice (zulm) means taking or using someone else’s property. Since everything belongs to Allah—He created it and owns it—He cannot be unju"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/can-women-study-ayurveda-while-avoiding-impermissible-beliefs/",
    "question": "Can Women Study Ayurveda While Avoiding Impermissible Beliefs?",
    "answer": "Answered by Mawlana Ilyas Patel Question In Ayurvedic medicine, we learn both modern and traditional subjects. There is an Ayurvedic belief that the origin of Ayurveda is from Brahma, who possessed knowledge of Ayurveda and passed it on to someone, who in turn passed it on to others, with six students ultimately inheriting the knowledge. My question is: Is it permissible for women to study Ayurvedic medicine (i.e., BAMS) in India, and is it acceptable to treat patients with Ayurvedic medicine? Please advise. Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. If you plan to study Ayurveda in the sense of practicing, promoting, or earning a livelihood from it in the full sense that consists of un-Islamic beliefs, then it is not permissible for a Muslim. However, if you study and practice it while avoiding un-Islamic beliefs and practices and only engage with elements that are considered permissible and normal, then it would be permissible. Allah Placed Cures for all Diseases, Except Aging ‘Usama ibn Sharik (Allah be pleased with him) reported: A bedouin said, “O Messenger of Allah (Allah bless him and give him peace), shall we not seek treatment?” The Prophet said, “Yes, O servants of Allah, seek treatment. Verily, Allah did not place a disease but that he also placed its treatment or cure, except for one ailment.” They said, “O Messenger of Allah, what is it?” The Prophet said, “Old age.” [Tirmidhi] Please see the valuable answers and links below. Insha’Allah, they will provide you with guidance and direction. Related Yoga Is it Permissible to use Ayurvedic Medicine? Is Meditation to Improve Mental Health Allowed? Ayurveda Archives Muslim Doctor Archives Life as a Muslim Medic & Dentist | Mufti Muhammad ibn Adam al-Kawthari – YouTube Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/quran/how-do-we-understand-the-quranic-statement-that-allah-created-everything-in-pairs-when-some-species-appear-to-have-only-one-sex-or-more-than-two/",
    "question": "How Do We Understand the Quranic Statement That Allah Created Everything in Pairs When Some Species Appear to Have Only One Sex or More than Two?",
    "answer": "Answered by Mawlana Ilyas Patel Question How do we understand the Quranic statement that Allah created everything in pairs when some species appear to have only one sex or more than two? Answer In the Name of Allah, the Most Merciful and Compassionate I hope you are in good health and faith. Thank you for your question. Allah Most High said, “And We have created everything in pairs of two; That haply you may remember the One.” [Quran, 51:49] Allah knows the pairing in every creature, even what we consider single, such as asexual plants, animals, bacteria, and viruses, but they are complemented by other things we are unaware of. We should never limit the facts about all creatures to our own limited understanding. Al-Azwaj (in pairs) “ Glory be to the One Who created all ˹things in˺ pairs—˹be it˺ what the earth produces, their genders, or what they do not know!” [Quran, 36:36], and “ And We have created everything in pairs of two ” [Quran, 51:49] This is a reminder that all things are composed of substance and attribute, matter and form; that nothing exists devoid of a composition that proves it is made, and thus that it must have a Maker. The verse also indicates that Allah alone is the Unique One (al-Fard), without composition or counterpart. And His saying, “We created pairs,” clarifies that everything in the world is a pair — either because it has an opposite, something similar, or some kind of internal composition. Indeed, nothing is completely free from being composed in some way. Summary The summary is, the mention of “pairs” here therefore points to the fact that even a thing that has no opposite or equal is still not simple; it is composed of substance and attribute, and these two are themselves a “pair.” [Qurtubi, al-Jami‘ Li Ahkam al-Quran; Asfahani, Mufradat al-Quran] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related From Revelation to Preservation -Sh.Abdur Rahim Reasat (Course) Quranic Studies Curriculum Preservation and Practice of the Qur’an- Mufti Taha … Preservation of the Qur’an : The History of the Qur’anic Text (Muhammad Mustafa al-Azami The History of Qur’anic Text (PDF) From Revelation to Preservation -Sh.Abdur Rahim Reasat (Course) Quranic Studies Curriculum Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ والأزواج : الأنواع والأصناف ، فكل زوج صنف ; لأنه مختلف في الألوان والطعوم والأشكال والصغر والكبر ، فاختلافها هو ازدواجها . وقال قتادة : يعني الذكر والأنثى . ” مما تنبت الأرض ” يعني من النبات ; لأنه أصناف . ” ومن أنفسهم ” يعني وخلق منهم أولادا أزواجا ذكورا وإناثا . ” ومما لا يعلمون ” أي من أصناف خلقه في البر والبحر والسماء والأرض . ثم يجوز أن يكون ما يخلقه ل"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/were-ismail-and-ishaq-prophets-or-messengers/",
    "question": "Were Isma’il and Ishaq Prophets or Messengers?",
    "answer": "Answered by Mawlana Ilyas Patel Question Was Ishaq a prophet or a messenger, and was Isma‘il a prophet or a messenger? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Ishaq and Isma‘il (peace be upon them both) were both prophets. Belief in all the Messengers is obligatory in general terms, and they are from Adam to Muhammad (peace and blessings be upon them all), and in detail in specific terms. They are twenty-five, eighteen of whom are mentioned in the following verse in Surat al-An‘am (The Cattle): “And that is Our proof”. See below. The rest are Muhammad, Adam, Shu‘ayb, Salih, Hud, Idris, and Dhul-Kifl (peace and blessings be upon them all). There is disagreement regarding Luqman, Uzayr, and Dhul-Qarnayn. [Sawi, Hashiyat al-Sawi ‘Ala Jawharat al-Tawhid] Allah (Most High) said in the Quran, “This was the argument We gave Abraham against his people. We elevate in rank whoever We please. Surely your Lord is All-Wise, All-Knowing. And We blessed him with Isaac and Jacob. We guided them all as We previously guided Noah and those among his descendants: David, Solomon, Job, Joseph, Moses, and Aaron. This is how We reward the good-doers. Likewise, ˹We guided˺ Zachariah, John, Jesus, and Elias, who were all of the righteous.˹We also guided˺ Ishmael, Elisha, Jonah, and Lot, favouring each over other people ˹of their time.” [Quran, 6:83-87] I would like you to go through the valuable answers and links below. You will receive guidance and direction in sha Allah. Related Is Isma‘il the Father of the Arabs? Where Are the Prophet’s (Allah bless them and give them peace) Right Now? 05 – Belief in the Prophets – Essentials of Islamic Belief – Ushi’s Bad’ al-Amali Explained – SFR Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , such as the Islamic Studies Curriculum (seekersguidance.org) or the Youth Islamic Studies Curriculum (seekersguidance.org), and build your way up by completing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-it-permissible-to-allow-a-priests-blessing-at-home/",
    "question": "Is It Permissible To Allow A Priest’s Blessing At Home?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If my Christian in-laws invite a priest to pray over our newly built house, would it be permissible to allow this and then recite the Quran afterward? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Allah Most High says: “So do not sit with them until they engage in a different conversation. If you did, you would surely be like them.” [Quran, 4:140] Inviting or allowing prayers based on beliefs contrary to Islam, such as calling upon others besides Allah, is impermissible. Such acts fall under shirk, the gravest of sins, and it is not allowed to facilitate them, even indirectly. For this reason, you should not allow a priest to perform such rites in your home. At the same time, family harmony is essential. You can respond with wisdom: gently explain that you wish to bless your home according to your own faith, by reciting the Quran, making dua, and remembering Allah. Surat al-Baqara is particularly recommended, as the Messenger of Allah (Allah bless him and give him peace) said it protects a home from the devil. [Muslim] If your in-laws still wish to celebrate with you, suggest alternative ways of sharing joy, such as a meal together or simply being present, without religious rituals contradicting Islam. This way, you maintain good relations while safeguarding your beliefs. I pray this is of benefit. May Allah make your home a place of baraka, tranquility, and remembrance of Him. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-there-any-hadith-that-talks-about-the-fall-of-al-masjid-al-aqsa/",
    "question": "Is There Any Hadith That Talks About the Fall of al-Masjid al-Aqsa?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Some people I have met believe there is a hadith about the fall of al-Masjid al-Aqsa, and they feel it must happen. They seem to follow certain YouTube channels spreading this idea, but I have never heard such a hadith from the scholars of Ahl al-Sunna wa al-Jama‘a. Could you please shed some light on this? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Is There a Hadith About the Fall of al-Aqsa? There is no authentic hadith in the reliable collections of the Ahl al-Sunna that foretells the fall of al-Masjid al-Aqsa. Scholars of hadith have not recorded such a narration. What is being spread on some platforms is more likely a rumor, weak reports, or fabricated material that gains traction online. Allah Most High says: “O you who believe! If a sinner comes to you with news, verify it, lest you harm people in ignorance and then become regretful for what you have done.” [Quran, 49:6] Our duty is to distinguish between reliable scholarship and unverified claims, especially regarding sacred sites such as al-Aqsa. Practical Guidance Verify before believing : Always check whether a hadith is recorded in authentic sources and accepted by scholars. Avoid sensationalism : Do not let YouTube or social media dictate your religious beliefs; instead, seek guidance from qualified teachers. Focus on responsibility : Our concern for al-Aqsa should be through dua, awareness, and support for justice, not unfounded predictions. Strengthen faith : Occupy your heart with the Quran, authentic Sunna, and remembrance of Allah instead of chasing doubtful reports. I pray Allah grants us clarity, protects us from misinformation, and makes us supporters of truth and defenders of His sacred symbols. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/what-is-the-ruling-on-claiming-that-creation-has-always-existed-through-infinite-regress-does-holding-this-belief-amount-to-kufr/",
    "question": "What Is the Ruling on Claiming That Creation Has Always Existed Through Infinite Regress; Does Holding This Belief Amount to Kufr?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What is the ruling on claiming that creation has always existed through infinite regress; does holding this belief amount to shirk or kufr? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Islamic theology is clear that Allah alone is without beginning or end , while everything else is contingent and created. Allah Most High says: “He is the First and the Last, the Manifest and the Hidden, and He has perfect knowledge of all things.” [Quran, 57:3] To claim that the universe itself is eternal, without beginning and not brought into being by Allah, contradicts this fundamental truth. Classical scholars of kalam, such as Imam Tahawi and Imam Bayhaqi, stressed that creation is originated (hadith) and that Allah alone is pre-eternal (qadim). Does This Belief Constitute Shirk or Kufr? If one holds that creation itself is eternal and uncreated , this is kufr (disbelief) because it denies a core element of tawhid: Allah alone is the Necessary Being, all else contingent. If one says creation is eternal alongside Allah , this is a form of shirk (associating partners) , as it attributes pre-eternity to other than Allah. Suppose one speculates without affirming , such as entertaining the idea but still affirming Allah as Creator. In that case, it is a grave error and misguidance, but not necessarily kufr until the denial of revelation is explicit. The world is originated (has a beginning), and it has a Maker. He who says otherwise is a disbeliever. [Nasafi, al-Aqa’id al-Nasafiyya] Practical Approach Hold firmly that Allah alone is eternal and everything else is His creation. Steer clear of idle speculation, not every abstract theory is consistent with tawhid; keep your belief rooted in Quran and Sunna. Seek sound knowledge : Study basic aqida texts (e.g., al-‘Aqida al-Tahawiyya, Jawharat al-Tawhid, al-Kharida al-Bahiyya) to fortify faith against philosophical doubts. Please register for our excellent course on What Muslims Believe and Why, by Shaykh Faraz Rabbani, and based on the Kharida Bahiyya. Deepen faith through worship, remembrance, prayer, and reflection, strengthening conviction more than argumentation. I pray Allah grants us unwavering certainty in His Oneness, shields us from confusion, and increases us in beneficial knowledge. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the t"
  },
  {
    "url": "https://seekersguidance.org/answers/history-answers/how-should-one-understand-the-claim-that-islam-spread-by-the-sword-and-through-wars/",
    "question": "How Should One Understand the Claim That Islam Spread by the Sword and Through Wars?",
    "answer": "Answered by Shaykh Irshaad Sedick Question How should one understand the claim that Islam spread by the sword and through wars, and how can we reconcile this with the perspective of non-Muslims who may feel their lands were invaded? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Thank you for your important question. Understanding the Claim The statement that “Islam spread by the sword” is a common misconception. It is true that Muslim empires, like all empires of history, expanded their political rule through battles and conquests. However, what distinguished Muslim rule was that people were not compelled to embrace Islam after conquest. The Quran states clearly: “There is no compulsion in religion. The right way has become distinct from error.” [Quran, 2:256] Non-Muslim communities under Muslim governance were generally allowed to retain their religions, administer their own communal affairs, and be protected as ahl al-dhimma (protected communities). In most regions, conversion to Islam took place gradually over centuries through da‘wa (proselytization), trade, intermarriage, and the lived example of Muslims. Historical and Scholarly Perspective Scholars of Islamic history, such as Marshall Hodgson in ‘The Venture of Islam’, emphasize that Islam’s spread was far more the result of social, cultural, and spiritual attraction than military coercion. Even where Muslims ruled politically, the majority populations often remained non-Muslim for generations before embracing Islam voluntarily. Reconciling with Non-Muslim Perspectives Historically, non-Muslims may have viewed the arrival of Muslim armies as an invasion, similar to other historical power shifts. Denying the historical facts is dishonest and does not serve the message of Islam. However, an oversimplified Islamophobic narrative ignores the fact that Islamic law strictly prohibits forced conversions and emphasizes divinely ordained justice in governance. Therefore, the arrival of Muslim armies did not equate to forced conversions. The Prophet Muhammad (Allah bless him and give him peace) said: “Whoever kills a person who has a treaty with the Muslims shall not smell the scent of Paradise, even though its scent can be perceived from a distance of forty years.” [Bukhari] Practical Guidance Upon presenting Islam’s history, it’s essential to recognize its complexity. Avoid presenting overly simple stories that either ignore the period of military expansion or accept the misleading idea that Islam spread solely through force. Highlight the core principles: Emphasize Islam’s beliefs and pillars, commitment to freedom of belief, compassion, and justice in governance. Promote Da‘wa by embodying good character: The most effective method to challenge misconceptions is to demonstrate Islam through sincerity, kindness, and wisdom. Often, actions speak louder than words or debates from the past. When engaging "
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/can-misworded-speech-about-allah-lead-to-disbelief/",
    "question": "Can Misworded Speech About Allah Lead to Disbelief?",
    "answer": "Answered by Shaykh Irshaad Sedick Question A man said that Allah is a disbeliever, intending that Allah created and predestined all kufr. Does such wording constitute disbelief even if his intent was about divine decree? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. The Ruling on Such Speech Speaking about Allah in a way that attributes disbelief (kufr) to Him is extremely dangerous and impermissible. Even if the person intended to refer to Allah’s decree over disbelief, as in that He created and permitted it to exist, the wording is gravely inappropriate and can be interpreted as outright blasphemy. Allah Most High says: “And do not say about Allah except the truth.” [Quran, 4:171] The scholars are clear: uttering words that explicitly entail disbelief constitutes disbelief , unless the context leaves no doubt that the person’s meaning was something else and their faith is otherwise sound. However, even then, the person must repent, seek forgiveness, and avoid such expressions entirely. Divine Decree and Caution in Speech Allah indeed created all things, including human actions, but He is exalted far above being described as a “disbeliever.” To use such wording confuses the distinction between Allah’s act of creating and the attribute of His creatures. The Creator is not to be described with the qualities of creation. Imam Tahawi states in his creed: “He created creation with His knowledge, determined their destinies, and set out their lifespans. Nothing was hidden from Him before He created them, and He knew all that they would do before He created them.” [al-‘Aqida al-Tahawiyya] This shows the proper way of expressing Allah’s decree without falling into offensive or dangerous speech. Practical Guidance Repent immediately: Anyone who has used such wording should repent sincerely and renew their shahada out of caution. Choose precise language: Speak of Allah’s decree as “creating all things” and “willing all that occurs,” not in terms that ascribe evil to Him. Study sound creed: Consider taking Shaykh Faraz Rabbani’s excellent ‘What Muslims Believe and Why’ course to learn how to speak about our Rabb. Guard the tongue: Remember that slips of the tongue can be spiritually ruinous. The Prophet (Allah bless him and give him peace) said: “A servant may utter a word without thinking about it, and because of it he will fall into the Fire further than the distance between the east and the west. ” [Bukhari; Muslim] I pray Allah grants us caution in our words, clarity in our beliefs, and sincerity in our repentance. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ij"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/was-jahm-ibn-safwan-truly-a-disbeliever-or-merely-a-deviant-thinker/",
    "question": "Was Jahm Ibn Safwan Truly a Disbeliever or Merely a Deviant Thinker?",
    "answer": "Answered by Shaykh Irshaad Sedick Question I believed Jahm ibn Safwan was the founder of the Jahmiyya and held beliefs of disbelief. But I’ve seen some claim he wasn’t actually a disbeliever, and that those views were falsely attributed to him by his opponents. They also say the reports of Abu Hanifa declaring him a disbeliever are weak. What is the correct scholarly opinion on Jahm ibn Safwan? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Who Was Jahm Ibn Safwan? Jahm ibn Safwan (d. 128 AH) is historically known as the figure after whom, the sect “Jahmiyya” is named. He propagated extreme theological positions, such as denying Allah’s attributes and claiming that faith (iman) is only inner knowledge without action. Many scholars regarded these views as heretical and outside the fold of sound creed. Scholarly Assessments Early scholars, such as Bukhari and Darimi, spoke sternly against Jahm’s doctrines. Reports exist attributing Jahm’s takfir (declaring disbelief) to leading imams, including Abu Hanifa. Some of those specific chains may be debated in terms of technical strength, but the general consensus of the scholars is that Jahm’s teachings were severely deviant and should be rejected. Imam Dhahabi summarised: “Jahm ibn Safwan… innovated reprehensible views and was killed for them. The Muslims opposed him and regarded his words as misguidance.” [Dhahabi, Siyar A‘lam al-Nubala’] Thus, whether one insists that he personally died upon disbelief or upon grave heresy, the ruling for us is the same: his doctrines are rejected, and no believer should follow them. Scriptural Insight Allah Most High says: “Follow what has been revealed to you from your Lord and do not follow other guardians besides Him. Little do you remember.” [Quran, 7:3] This verse reminds us that our religion is safeguarded by revelation and consensus, not speculative claims. Practical Guidance Focus on principles, not personalities: Whether Jahm himself repented or not is a historical matter. What matters for us is to avoid his ideas and stay within the safe path of Ahl al-Sunna. Avoid sectarian sources: Many modern claims defending Jahm arise from polemics or unreliable accounts. Stick to reliable Sunni scholarship. Anchor your creed: Consider taking the excellent course on basic Islamic belief by Shaykh Faraz Rabbani: What Muslims Believe and Why. Guard your faith: Our duty is not to investigate past personalities but to preserve our own iman in accordance with the Quran, Sunna, and consensus. I pray Allah grants us clarity, keeps us firm on the creed of Ahl al-Sunna wa al-Jama‘a, and protects us from deviance and confusion. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under th"
  },
  {
    "url": "https://seekersguidance.org/answers/quran/how-can-we-understand-the-verse-that-allah-created-everything-in-pairs-when-some-creatures-like-fungi-have-many-sexes/",
    "question": "How Can We Understand the Verse That Allah Created Everything in Pairs When Some Creatures, Like Fungi, Have Many Sexes?",
    "answer": "Answered by Shaykh Irshaad Sedick Question How Can We Understand the Verse That Allah Created Everything in Pairs When Some Creatures, Like Fungi, Have Many Sexes? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Thank you for your question. The Verse and Its Meaning Allah Most High says: “And of everything We created pairs, so that you might take heed.” [Quran, 51:49] The purpose of this verse is not to establish a scientific taxonomy of all living organisms but to point to a general sign (aya) of divine wisdom and order in creation. In the natural world, most creatures exist in complementary pairs, male and female, night and day, positive and negative, etc., which is sufficient as a reminder of Allah’s power and unity. Classical commentators such as Imam Qurtubi explained that the “pairs” can also mean contrasts and complements : life and death, health and sickness, light and darkness. Thus, the verse has a wider metaphysical meaning, not only a biological one. [Qurtubi, al-Jami‘ li-Ahkam al-Quran] Reconciling With Modern Knowledge Modern biology shows us that not all living things reproduce in the same way. Some fungi, for example, may have multiple mating types beyond “male” and “female.” This does not contradict the verse because: The Quran speaks generally , not exhaustively, pointing to a sign, not laying down a scientific classification. Even in such cases, reproduction still depends on complementarity (one type requires another to complete the process), which aligns with the Quranic theme of pairs. The Quran often uses natural imagery to invite reflection rather than detail biology. The sign remains valid: creation operates through balance, contrast, and relationship. Practical Guidance Read the Quran as guidance, not a biology manual , its purpose is to direct hearts to Allah, not to catalogue every species. Appreciate the general principle , Allah shows us that life thrives through relationships of complementarity, whether between two sexes or multiple types. Use science as a lens of awe ; discovering complex forms of reproduction only increases the believer’s amazement at Allah’s creative power. I pray this helps you see how the Quran’s universal wisdom complements, rather than conflicts with, the details of scientific discovery. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn"
  },
  {
    "url": "https://seekersguidance.org/answers/quran/how-are-reports-of-alternate-wordings-in-certain-verses-reconciled-with-the-doctrine-of-quranic-preservation-and-tawatur/",
    "question": "How Are Reports of Alternate Wordings in Certain Verses Reconciled with the Doctrine of Quranic Preservation and Tawatur?",
    "answer": "Answered by Mawlana Ilyas Patel Question Do reports of alternate wordings in certain verses—like those from Ibn ʿAbbas—indicate variant qira’at, scribal errors, or tafsir, and how are they reconciled with the doctrine of Quranic preservation and tawatur? Answer I pray you are in good faith and health. Thank you for your question. The principle is that only the Quran is mass-transmitted (mutawatir) and confirmed by the Uthmanic codices. Variants like tasta’dhinu, wassa, etc., are either irregular readings not used in prayer (qira’at shawadhdha) or tafsiri explanations transmitted in the form of a recitation. Scholars like Zarkashi and Suyuti (Allah have mercy on them both) are explicit: such reports are not contradictions or scribal errors, but companion explanations expressed in a recitational style. The jurist, judge Abu Bakr (Allah have mercy on him) said: As for the statement that “tastaʾnisu” means “tastaʾdhinu” (that “seek familiarity” means “seek permission”), there is no objection to expressing seeking permission with the wording seeking familiarity. In this, there is no mistake on the part of a scribe, and it is not permissible to attribute error to the Book of Allah, whose preservation Allah Himself has guaranteed, and upon whose authenticity the entire umma has agreed. Therefore, no attention should be paid to the one who transmits such a claim from Ibn ‘Abbas. [Ibn al-‘Arabi, Ahkam al-Quran] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related The Preservation and Practice of the Quran- Mufti Taha Karaan Preservation of the Quran Orality, Literacy and the ‘Seven Ahruf’ Hadith: Yasin Dutton (PDF) The History of the Quranic Text (Muhammad Mustafa al-A’.. (PDF) Reading List for Advanced Students of Tajwid, Qira’ah, Variant Readings of the Quran (PDF) The History of Qur’anic Text (PDF) Origins of the Variant Readings of the Quran A Companion to the Major Ten Qira’at (PDF) From Revelation to Preservation -Sh.Abdur Rahim Reasat (Course) Are the Seven Ahruf (Modes of Recitation) the Same as the Seven Qira’at (Readings) of the Quran? Quranic Studies Curriculum What Is the Difference between the Ten Qira’at and the Seven Ahruf? Are the Qira’at Based on Ijtihadi Recitations of the Companions? What Does It Mean That the Quran Was Transmitted through Tawatur (Mass Transmission)? – Shaykh Anas al-Musa What Are the Evidences of the Quran’s Preservation from Alteration? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani قَوْله تَعَالَى: {حَتَّى تَسْتَأْنِسُوا} [النور: 27] مَدَّ اللَّهُ التَّحْرِيمَ فِي دُخُولِ بَيْتٍ لَيْسَ هُوَ بَيْتُك إلَى غَايَةٍ هِيَ الِاسْتِئْنَاسُ. وَاخْتُلِفَ فِيهِ عَلَى ثَلَاثَةِ أَقْوَالٍ: الْأَوَّلُ: أَنَّ مَعْنَاهُ حَتَّى تَسْتَأْذِنُوا، وَكَذَلِكَ كَانَ يَقْرَأهَا عَبْدُ اللَّ"
  },
  {
    "url": "https://seekersguidance.org/answers/history-answers/is-the-report-about-kab-ibn-zuhayrs-brother-warning-him-that-the-prophet-was-killing-those-who-mocked-him-authentic/",
    "question": "Is the Report About Ka’b Ibn Zuhayr’s Brother Warning Him That the Prophet Was Killing Those Who Mocked Him Authentic?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is the report about Ka‘b ibn Zuhayr’s brother warning him that the Prophet was killing those who mocked him authentic? And does the Conquest of Makka show the Prophet’s pardon of personal harm, or were only specific individuals excluded from his mercy? Answer In the Name of Allah, the Most Merciful and Compassionate The following story of Ka‘b ibn Zuhayr is considered authentic and is transmitted in the relied-upon Sira collections. Here is the story in a summary from Sira of Ibn Hisham. Ka‘b ibn Zuhayr (Allah be pleased with him) was one of the most renowned poets of the Arabian Peninsula. The poets at that time, especially the best of them, were extremely influential in shaping the minds and thoughts of their people. If a poet criticized someone or incited people to oppose them, people would fervently act on that advice, and their minds would be set on that belief. [Ibn Hisham, Sira Nabawiyya] Before Islam, Ka‘b was adamantly opposed to the Messenger of Allah (Allah bless him and give him peace) and the religion of Islam, as many of the polytheists were. However, it was his poetry that incited people to disbelief and to persecute the Muslims to an even greater degree. Due to this, the Messenger of Allah (Allah bless him and give him peace) sanctioned his killing due to the danger of his offensive against Islam. [Ibid.] Although he was not aware, Ka‘b’s brother, Bujayr, was already a Muslim and advised Ka‘b to seek forgiveness from the Prophet before any of the companions captured him. Bujayr told him, “The Messenger of Allah had some people in Makka killed due to their attacks and insults, and the rest of the Makkan poets have fled. So, if you care about your life, then hasten to the Messenger of Allah, for he does not have anyone who comes penitent killed. If not, then seek refuge in some distant land.” [Ibid.] At this, Ka‘b became afraid and anxious. Once he realized he had no choice, he left for Madina and went to the Messenger (Allah bless him and give him peace) during the Dawn prayer. After praying with him, he approached the Messenger of Allah and sat next to him and put his hand in his hand. At the time, the Messenger of Allah did not know him (by face). Ka‘b then said, “O Messenger of Allah, indeed Ka‘b bin Zuhayr has come seeking safety in repentance as a Muslim; would you accept him, if I brought him to you?” The Messenger of Allah (Allah bless him and give him peace) said, “Yes.” Ka‘b then said, “O Messenger of Allah, I am Ka‘b bin Zuhayr.” Thereafter, Ka‘b bin Zuhayr said his famous poem in praise of the Prophet. [Ibid.] The Conquest of Makka When entering the Holy city of Makka after years of exile and persecution, the Messenger of Allah (Allah bless him and give him peace) gave a general amnesty to the people of Makka, including many who were directly involved in persecuting the Muslims. [Ibid.] Before entering Makka, the Messenger of Allah instructed his appointed generals not to fight an"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-recite-duas-from-the-sahifa-sajjadiya-attributed-to-ali-ibn-al-husayn/",
    "question": "Is It Permissible to Recite Duas from the Sahifa Sajjadiya Attributed to Ali Ibn al-Husayn?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to recite duas from the Sahifa Sajjadiya attributed to Ali ibn al-Husayn, or does it contain anything impermissible, such as shirk? Answer In the Name of Allah, the All-Merciful, the Especially Merciful. May Allah guide us to what pleases Him and protect us from all forms of misguidance. The Sahifa Sajjadiya may contain heartfelt supplications, but it is rooted in the Shi‘i tradition. Sunni Muslims should rely on sound, authenticated sources that do not raise questions about creed or religious practice, and conform to the rigorous standards of Sunni Hadith criteria. It is both safer and more rewarding to use the prophetic and scholarly supplications preserved by the scholars of Ahl al-Sunna wa al-Jama‘a, such as the Kitab al-Adhkar by Imam Nawawi. What Is the Sahifa Sajjadiya? The Sahifa Sajjadiya is a well-known collection of supplications attributed to (Allah be pleased with him), the great-grandson of the Prophet Muhammad (Allah bless him and give him peace). It is considered a revered devotional work within Shi‘i Islam , particularly among Twelver Shia. Some of their scholars have even called it “the Psalms of Islam” due to its eloquent and spiritually reflective nature. While many of its supplications appear to be deeply moving and filled with humility before Allah, it is essential to understand its doctrinal context and possible content concerns , particularly for Sunni Muslims. Sunni Caution and Clarity As Sunni Muslims, we uphold the necessity of guarding our beliefs and devotional acts against anything that may contain doubtful elements, especially those that could risk theological error, such as shirk (associating partners with Allah) or innovation in worship (bid‘a). Since the Sahifa Sajjadiya is not part of the Sunni tradition, and because its chains of transmission and theological framing are drawn from Shi‘i sources, it may contain terminology or ideas not aligned with Sunni creed. Even if it does not explicitly contain shirk, the presence of sectarian language or indirect invocations can cause confusion or raise legitimate concern. Allah Most High says: “And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart, about all those [one] will be questioned.” [Quran, 17:36] This verse reminds us to be cautious with what we take in as religious guidance. Worship is not a place for speculation. A Safer and Richer Alternative Sunni Islam has a rich tradition with authentic and beneficial collections of supplications from the Quran, the Prophet (Allah bless him and give him peace), and the righteous scholars of Ahl al-Sunna. For example: Kitab al-Adhkar by Imam Nawawi (Allah have mercy on him); a beautiful and widely accepted Sunni compendium of daily supplications, drawn directly from the Quran and authentic hadiths. Other recommended works include: Hisn al-Muslim (Fortress of the Muslim) Various Awrad (litanies) by Imam Haddad The Khula"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/can-i-remain-in-the-boy-scouts-if-their-benediction-says-may-the-scoutmaster-be-with-us/",
    "question": "Can I Remain in the Boy Scouts If Their Benediction Says, “May the Scoutmaster Be with Us”?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Can I remain in the Boy Scouts if their benediction says, “May the scoutmaster be with us,” by replacing it with Allah, or must I leave? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. The issue with the Boy Scouts’ benediction revolves around intention and context. The main principle is that we, as Muslims, do not direct our supplications or prayers except to Allah, the One who controls all things. Allah says: “Say, ‘Call upon Allah or call upon the Most Merciful. Whatever [name] you call – to Him belong the best names.” [Quran, 17:110] And, “Indeed, those you invoke besides Allah are servants like you. So invoke them and let them respond to you, if you should be truthful.” [Quran, 7:194] You can remain in the Boy Scouts, but adapting the practice in a way that aligns with your faith is essential. If you can replace the benediction with a prayer to Allah, that is permissible, and you should do so. Otherwise, if participation in the benediction feels compromising to your belief in any way, you may consider not partaking in it. As I have seen in many situations growing up, Muslims often remain silent, offer their personal prayers to Allah, or wait until after a group prayer to offer their own. Unless you are coerced into participating in a manner that contradicts your beliefs, there is no harm in staying and benefiting from the valuable skills the Boy Scouts offer. Your faith is between you and Allah, and as long as you maintain the intention of remaining true to Him, Allah knows best what is most beneficial for you. Please consult this related answer for more details. I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/are-non-muslim-miracles-real-or-a-test-from-allah/",
    "question": "Are Non-Muslim Miracles Real or a Test From Allah?",
    "answer": "Answered by Shaykh Yusuf Weltch Question How do we explain modern Christian miracles and near-death experiences where people, including Muslims, reportedly see Jesus, heaven, and hell—sometimes even the Prophet in troubling states? Answer In the Name of Allah, the Most Merciful and Compassionate. I commend your resubmission of your question after finding that the initial answer given did not satisfy you. May Allah increase you in knowledge and certainty. As a convert myself, I find that the more one increases in the knowledge of our blessed religion, all matters such as these become clear and all confusion is dispelled. However, often this takes dedication to continuous learning. Understanding Miracles To answer your question, there are certain issues that we must explain. Firstly, what are miracles? The definition of a miracle is a break in the laws of physics/natural order upon which Allah has made the affairs of the world run. [Laqqani, Jawhara al-Tawhid] The normal causational order would dictate that certain effects, such as burning when fire is contacted or wetness when water is contacted, would come about when their causes are found. If something like cotton were to contact fire and not burn, this is a break in the natural order and therefore a miracle. [Ibid.] Allah is the Only Source of Miracles It must be understood that Allah Most High is the Creator of the causes as well as the effects, and that things that we call “causes” have no inherent ability to produce an “effect”. This means that fire does not actually have an inherent ability to burn, even though this is what we observe; in fact, it is Allah who creates burning when something is exposed to fire. If Allah Most High chooses not to create burning when something is exposed to fire, that would be a break in the observed norms that He established. Thus, it is Allah Most High that is the source of all miracles. [Ibid.] Types of Miracles Depending on the circumstances in which Allah creates a miracle, it is understood with different terms that have different rulings: Prophetic Miracle (Mu‘jiza) A break in the observed norms that Allah causes at the hands of a Prophet in support of his claim of Prophecy. [Ibid.] Example: The Quraysh challenged the validity of the Prophet Muhammad’s prophethood and challenged him to split the moon if indeed he was telling the truth. Allah Most High thus caused the moon to split at the moment that the Prophet pointed to it in support of his claim of Prophethood. [Ibid.] Preparatory Miracle (Irhas) A break in the observed norm that Allah causes at the hands of someone who will become a Prophet in the future. [Ibid.] Example: When the Messenger of Allah (Allah bless him and give him peace) was born, a light emanated from his mother that illuminated for her the castles of greater Syria. This is a break in the norm that Allah caused to occur for the Prophet before him officially receiving Prophethood. Saintly Miracle (Karama) A break in the observed norm th"
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/is-there-a-hadith-stating-that-allah-sits-on-the-throne-and-it-makes-a-sound/",
    "question": "Is There a Hadith Stating That Allah Sits on the Throne and It Makes a Sound?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is there a hadith stating that Allah sits on the Throne and it makes a sound, as narrated by Umar (Allah be pleased with him) in Kitab al-‘Arsh? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. The scholars of hadith agree that none of the narrations that mention the ‘groaning of the throne’ is authentic. Narration of ‘Umar (Allah be pleased with him) The narration of ‘Umar states that a woman came to the Prophet (Allah bless him and give him peace) and said: “Supplicate Allah so that He cause me to enter Paradise.” The Prophet (Allah bless him and give him peace) then glorified Allah and said: “Verily, His Seat of Authority (kursi) encompasses the heavens and the earth, and it groans like the sound of the new saddle when one mounts it, due to the weight pressing down on it.” Imam Haythami’s claim that its sub-narrators are all trustworthy is incorrect, as the sub-narrator ‘Abd Allah ibn Khalifa is merely “acceptable” (maqbul) according to Ibn Hajar, and Ma‘ruf and Imam Arna’ut consider him unknown (majhul al-hal), which further weakens the narration. This means that his narration is not retained except for the purpose of confirming an identical narra­tion with a stronger chain. Furthermore, Ibn Kathir stated there is doubt whether he actually nar­rated from ‘Umar, and the hadith would then be narrated with a “cut-up” (munqati‘) chain. As for the text of the hadith itself (matn), it is considered by Ibn Kathir in his Tafsir [1:31, 2:14] as a “strange” or one-chained (gharib) narration. Ibn Kathir also states that Abu Dawud’s narration from Jabir ibn Mut‘am is “stranger yet.” Please read Dr Gabriel F. Haddad’s valuable, detailed answer below. In sha Allah. Related The Prophet’s (s) Seating on the Throne by Dr.Gabriel F.Haddad Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , and build your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani ٢٨٤٢ – حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ، حَدَّثَنَا الصَّعْقُ بْنُ حَزْنٍ، عَنْ عَلِيِّ بْنِ الْحَكَمِ، عَنْ عُثْمَانَ بْنِ عُمَيْرٍ، عَنْ أَبِي وَائِلٍ، عَنْ ابْنِ مَسْعُودٍ، عَنِ النَّبِيِّ ﷺ قَالَ: قِيلَ لَهُ: مَا الْمَقَامُ الْمَحْمُودُ؟ قَالَ: « ذَاكَ يَوْمٌ يَنْزِلُ اللَّهُ تَعَالَى عَلَى كُرْسِيِّهِ يَئِطُّ كَمَا يَئِطُّ الرَّحْلُ الْجَدِيدُ مِنْ تَضَايُقِهِ بِهِ ، وَهُوَ كَسَعَةِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَيُجَاءُ بِكُمْ حُفَاةً، عُرَاةً، غُرْلًا، فَيَكُونُ أَوَّلَ مَنْ يُكْسَى إِبْرَاهِيمُ، يَقُولُ اللَّهُ تَعَالَى: اكْسُوا خَلِيلِي، فَيُؤْتَى بِرَيْطَتَيْنِ بَيْضَاوَيْنِ مِنْ رِيَاطِ الْجَنَّةِ، ثُمَّ أُكْسَى عَلَى أثْرِهِ، ثُمَّ أَقُومُ عَنْ يَمِينِ اللَّهِ مَقَامًا يَغْبِطُنِي الْأَوَّلُونَ وَالْآخِرُونَ» [تعليق المحقق] إسناده ضعيف جدا عثمان بن عمير قا"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/can-i-mediate-between-family-members-of-different-faiths/",
    "question": "Can I Mediate Between Family Members of Different Faiths?",
    "answer": "Answered by Shaykh Irshaad Sedick Question My sister and I were raised by a Muslim father and a Catholic mother and were told to choose our religion when older. I chose Islam; my sister chose Catholicism. She said the shahada as a child without full knowledge. Now our father is threatening to leave the family because of her choice. Am I sinful for helping her communicate with him to prevent a family breakup? Answer In the Name of Allah, the Most Merciful and Compassionate. If your intention is to open the paths of da‘wa, and to facilitate her return to Islam, this intercession would be highly praiseworthy, and Allah knows best. Allah says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” [Quran, 16:125] Gently remind your sister of her shahada and the weight of this declaration in Islam, ensure that she understands Islam properly, as many people have misgivings about Islam, primarily based on ignorance, and Allah knows best. If possible, address your father with respect, wisdom, and patience, and respectfully stress the importance of the potential for your sister’s return to Islam. May Allah make your efforts easy and guide your family to what pleases Him, Amin. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/does-the-hadith-where-the-prophet-considered-prohibiting-ghila-imply-he-would-make-independent-judgements/",
    "question": "Does the Hadith Where the Prophet Considered Prohibiting Ghila Imply He Would Make Independent Judgements?",
    "answer": "Answered by Mawlana Ilyas Patel Question In Sahih Muslim Hadith 1442b, the Prophet (Allah bless him and give him peace) considered prohibiting ghila. Does this imply he could consider legislation without revelation, and how is this reconciled with him not speaking from desire? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Yes, the Prophet (Allah bless him and give him peace) made independent judgments (ijtihad) when no revelation arrived. The Prophet Considered the Customs of Other Nations Judama bint Wahb (Allah be pleased with her) reported: The Messenger of Allah (Allah bless him and give him peace) said, “ I considered forbidding intercourse with a breastfeeding woman, until it occurred to me that the Romans and Persians do that and it does not harm their children. ” [Muslim] In this hadith, the Prophet (Allah bless him and give him peace) considered prohibiting intercourse during breastfeeding (ghila), but didn’t, after seeing no harm in other cultures. This demonstrates that he could use independent reasoning (ijtihad) in legal matters when no revelation had yet arrived. His reasoning was always guided, and revelation would correct any error, ensuring his final rulings were consistent with divine will. The verse “He does not speak from desire” [Quran 53:3] refers to religious truths and does not exclude reasoned decision-making in practical legal matters. Personal whims never influenced his ijtihad; instead, they were motivated by a concern for the public good and ultimately subject to divine confirmation. [Saharanpuri, Badh al-Majhud ‘Ala Sharh Sunan Abi Dawud] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related What Are the Methods of Revelation to the Prophet (Allah … Understanding the Revelation of Sura al-Najm Is the Knowledge of the Revelational Circumstances … What Is Revelation, and How Did It Come to the Prophet? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , and build your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani قال ابن رسلان: وفي هذا الحديث جواز الغيلة، فإنه ﷺ لم ينه عنها، وبيَّن سبب ترك النهي، وفيه جواز الاجتهاد لرسول الله ﷺ، وبه قال جمهور أهل الأصول، وقيل: لا يجوز لتمكنه على الوحي، والصواب الأول، قيل: يحتمل ذكر فارس والروم لثلاثة أوجه: أحدها: لكثرتهم، والثاني: لسلامة أولادهم في الغالب، والثالث: أنهم أهل طب وحكمة، فلو علموا أنه يضر ما فعلوه. فإن قلت: حديثا جدامة وأسماء متعارضان ومتنافيان بوجهين: أحدهما: أن في حديث أسماء أخبر ﷺ مؤكدًا بالقسم، كما في رواية (١) النسائي: «فوالذي نفسي بيده إن الغيل يدرك الفارس»، الحديث بوجود الغيل وأثره، وأخبره بنفيه في حديث جدامة بأن الفرس والروم يفعلون ذلك ولا يضر أولادهم. والوجه الثاني: أن التنافي بينهما بو"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/can-a-muslim-woman-marry-someone-who-identifies-as-muslim-but-denies-belief-in-god/",
    "question": "Can a Muslim Woman Marry Someone Who Identifies as Muslim but Denies Belief in God?",
    "answer": "Answered by Mawlana Ilyas Patel Question Can a Muslim woman marry someone who identifies as Muslim but denies belief in God? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. It will not be permissible to marry someone who does not believe in Allah, despite identifying as Muslim. If the person you want to marry does not believe in Allah, which is a fundamental matter, even if they accept it sometime before marriage, it can still have a long-term impact because of their past. So, from the beginning, it would be best to find someone well-grounded in Islam and Iman who lives by it. General Guidelines Consider how your different views on religion may affect your relationship. Similar religious orientations are important for a happy marriage and raising children together. If your differences are significant, they may lead to conflict and resentment, making it hard for both of you to grow in your faith. In such cases, marrying may not be wise, even if you generally get along well. Remember this hadith: The Prophet (Allah bless him and give him peace) said, “You will never leave something for the sake of Allah, but Allah will give you something better in return.” [Ahmad] Always take advice from your parents, reliable local scholars, and Imams, and pray Istikhara. See the link below. Given the considerations in such cases, please consult reliable local scholars about the specifics of the situation. Jazakum Allah khayr. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Reader on Navigating Sectarianism – SeekersGuidance Is It Permissible to Marry Someone Who Has a Different … Who are the Ahl al-Sunnah? (masud.co.uk) Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like the Islamic Studies Curriculum (seekersguidance.org), building your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/can-allah-reveal-a-command-to-one-it-doesnt-apply-to/",
    "question": "Can Allah Reveal a Command to One It Doesn’t Apply To?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it possible for Allah to reveal a Quranic command to a creation it does not apply to or to one prohibited from acting upon it, or are such scenarios impossible? Answer In the Name of Allah, the Most Merciful and Compassionate. Yes, it is possible for Allah to reveal a command to someone it does not ultimately apply to, or even to someone prohibited from acting upon it. Revelation is based on Divine Wisdom, not human logic or necessity. This, however, is not a matter of significant religious guidance, and Allah knows best. Fulfilling Divine commands and seeking beneficial knowledge is more important than dwelling on possibilities. You may find our course on “ What Muslims Believe and Why ,” taught by Shaykh Faraz Rabbani, very beneficial. As Allah (Most High) explained the methods of revelation to His Messenger (Allah bless him and give him peace) in a summarized form, He mentioned three specific ways: “It is not (possible) for a human being to have Allah communicate with them, except through inspiration, or from behind a veil, or by sending a messenger-angel to reveal whatever He wills by His permission. He is surely Most High, All-Wise.” [Quran, 42:51] And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/are-abstract-principles-independent-of-allahs-will/",
    "question": "Are Abstract Principles Independent of Allah’s Will?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Are abstract sciences like mathematics and computer science considered created, and are their principles universally valid—even in Paradise—unlike physical sciences, which depend on worldly conditions? Answer In the Name of Allah, the Most Merciful and Compassionate. Yes, all things besides Allah Most High, including abstract concepts like numbers, logic, and laws of mathematics, are created. Allah (Most High) says: “ Allah is the Creator of all things, and He is the Maintainer of everything. ” [Quran, 39:62] Even the most universal principles are not self-subsisting; they exist because Allah (Most High) has willed and created them. This includes the foundations of mathematics and computer science. They are not eternal truths independent of Allah but reflect the consistency and harmony He has embedded in His creation. Do These Principles Apply in Paradise? The principles of abstract sciences, such as logic or mathematics, are generally considered universally valid, not because they are eternal, but because they describe necessary relations once Allah creates them. However, Paradise is a realm that transcends worldly limitations. As the Prophet (Allah bless him and give him peace) said: “In it is what no eye has seen, no ear has heard, and what has never occurred to the human heart.”[Bukhari] Thus, while the logic of one plus one equalling two might not cease, its relevance in Paradise may change. The laws of physics, by contrast, clearly pertain to the material world and may not apply in the Hereafter. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/what-is-the-meaning-of-the-hadith-about-the-euphrates-uncovering-a-mountain-of-gold/",
    "question": "What Is the Meaning of the Hadith About the Euphrates Uncovering a Mountain of Gold?",
    "answer": "Answered by Mawlana Ilyas Patel Question What is the meaning of the hadith about the fourth tribulation lasting eighteen years and the Euphrates uncovering a mountain of gold? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Some hadiths about the Euphrates drying up are weak, although there are authentic hadiths in Bukhari and Muslim. Abu Hurayra (Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said: “The Day of Judgement will not occur until the Euphrates recedes [dries up], revealing a mountain of gold, over which people will fight. Among every hundred, ninety-nine will be killed, and each one of them will say: “Perhaps I will be the one who survives.” [Bukhari; Muslim] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related What is the Grading of a Report Stating the Fourth Tribulation Will Last for 18 Years? Does the Drying Up of the Euphrates Signal the Emergence of the Mahdi? Is the Hadith About the Discovery of Gold in the Euphrates Connected to the Mahdi? Dealing With Tribulations: A Comprehensive Reader – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , building your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel is a traditionally-trained scholar who has studied in the UK, India, Pakistan, Syria, Jordan, and Turkey. He started his early education in the UK. He went on to complete the hifz of the Quran in India, then enrolled in an Islamic seminary in the UK, where he studied the secular and ‘Aalimiyya sciences. He then traveled to Karachi, Pakistan. He has been an Imam in Rep of Ireland for several years. He has taught hifz of the Quran, Tajwid, Fiqh, and many other Islamic sciences to children and adults onsite and online extensively in the UK and Ireland. He taught at a local Islamic seminary for 12 years in the UK, where he was a librarian and a teacher of Islamic sciences. He currently resides in the UK with his wife. His interest is a love of books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/what-matters-most-in-selecting-a-future-husband/",
    "question": "What Matters Most in Selecting a Future Husband?",
    "answer": "Answered by Shaykh Yusuf Weltch Question What is the Islamic guidance for choosing a spouse if I have concerns about the person’s emotional character and future loyalty, even though I feel spiritually connected to them? I am a non-Muslim woman who is learning about Islam and already believes in it. I pray, read, and feel deeply connected to Islam, and I want to become Muslim soon, insha’Allah. Answer In the Name of Allah, the Most Merciful and Compassionate. Before addressing your question, I would like to express joy in your feeling a connection with Islam. I would highly encourage you to take that final step of conversion to solidify that connection. Prophetic Criteria for Choosing a Spouse When a woman is seeking a husband, the following Prophetic guidance is very useful to make that decision: The Messenger of Allah (Allah bless him and give him peace) said, “When one whose religious practice of Islam and character pleases you proposes to you, marry your daughters to him. If you do not, there will be strife in the land and great corruption.” [Tirmidhi] Other Considerations In addition to the aforementioned narration, there are some ways to vet a potential spouse. If you have a family member or trusted person who can spend time with this potential spouse as a test of his character. Alternatively, you or someone on your behalf can ask those who have spent time, travelled, or done business with this person. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/how-should-i-deal-with-a-son-who-blasphemes-and-hurts-the-family/",
    "question": "How Should I Deal with a Son Who Blasphemes and Hurts the Family?",
    "answer": "Answered by Shaykh Irshaad Sedick Question How should I deal with a son who curses Allah, uses abusive language, and prevents us from praying and fasting? My adult son repeatedly blasphemes against Allah, uses extremely offensive language, and causes great distress at home. He also prevents us from practicing our religion and pressures us to lie. I live with him, my two younger sons, and my elderly mother, and I’m concerned about the harmful influence on the younger children. What is the Islamic guidance for handling this situation? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah ease your distress and grant you strength and guidance during this challenging time. What you describe is a profoundly painful situation, and I ask Allah Most High to protect your home, your faith, and your family. The Duty of Respect and Obedience Allah Most High says, “And We have enjoined upon man to be good and dutiful to his parents…” [Quran, 46:15] This is not a light command; obedience and respect to parents are among the loftiest virtues in Islam. A child who truly understands the value of this duty would treat their parents with gentleness, gratitude, and honor. The words and actions of your son stand in direct opposition to these divine commands. Action Plan One: The Danger of Abusing One’s Parents The Prophet (Allah bless him and give him peace) warned us: “Shall I not inform you of the greatest of major sins?” They said, “Yes, O Messenger of Allah.” He said, “Associating partners with Allah and being undutiful to one’s parents.” [Bukhari; Muslim] Blasphemy, abusive language, and preventing others from practicing Islam are all serious matters. Such behavior brings about spiritual ruin, and unless the person repents, it leads to a dark and dangerous path. Yet, we must also be aware that not all behavior stems from pure rebellion. Two: Recognizing Possible Causes In many cases, such aggression may be rooted in deep emotional pain, mental illness, or unresolved trauma. Your son may be struggling internally, and while this does not excuse his behavior, it may help explain it. Islam always balances justice with compassion. While we do not tolerate harm, we also do not rush to condemn. Three: Protect Yourself and Your Family The first responsibility is your safety and the well-being of your younger sons and your elderly mother. If your son’s presence harms or threatens the family’s faith or safety, take reasonable steps to limit his influence. This may include creating physical space, changing schedules, or even temporary separation. Islam never requires you to suffer in silence. Four: Seek Support from Trusted Individuals Do not carry this burden alone. Speak to trusted family members, elders, local scholars, or community leaders who may be able to mediate or offer wisdom and support. Sometimes, an outside voice can reach where others cannot. Five: Consider External Intervention if Necessary If the situation escalates to where safety is "
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-it-sinful-to-study-astrology-or-fortune-telling-out-of-curiosity/",
    "question": "Is It Sinful to Study Astrology or Fortune-Telling Out of Curiosity?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it sinful to study astrology or fortune-telling out of curiosity without believing in it, just to understand what others believe? Answer In the Name of Allah, the Most Merciful and Compassionate. Summary Yes, engaging with astrology or fortune-telling, even out of curiosity, is sinful if there is no genuine scholarly or da‘wa necessity. The potential harm to one’s faith outweighs any perceived intellectual benefit. Our tradition urges us to seek knowledge that draws us closer to certainty, not confusion. Details Allah Most High warns us in the Quran: “Have you seen the one who takes his own desire as his god, and Allah leaves him astray despite knowledge, seals his hearing and his heart, and places a veil over his sight? So, who can guide him after Allah? Will you not then be mindful?” [Quran 45:23] Islam places immense value on seeking knowledge, but it also warns against forms of knowledge that may harm one’s faith or lead to confusion and misguidance. When it comes to astrology and fortune-telling, the guidance of our tradition is unequivocal, even if one studies such subjects merely out of curiosity or academic interest. Imam Nawawi (Allah have mercy on him), one of the foremost scholars of the Shafi‘i school, listed astrology and similar fields among the forbidden types of knowledge. He said: “Unlawful knowledge includes: learning sorcery, since according to the most reliable position, it is unlawful, as the vast majority of scholars have decisively stated; philosophy; magic (sha‘badha, meaning sleight of hand, etc.); astrology; the sciences of the materialists; and anything that is a means to create doubts (in eternal truths). Such things vary in their degree of unlawfulness.” [Nawawi, al-Majmu‘ Sharh al-Muhadhdhab] Even when approached without belief, delving into astrology or fortune-telling for curiosity or academic purposes remains spiritually hazardous. Such fields are not neutral; they are rooted in worldviews and assumptions that often contradict Islam’s core tenets. Engaging with them, even “just to understand,” can slowly plant seeds of confusion, normalize superstition, or dull one’s sensitivity to dogma and heresy incompatible with Islam. Moreover, the Prophet (Allah bless him and give him peace) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” [Muslim] Even approaching such individuals or their knowledge systems without belief can desensitize one to the seriousness of these practices, and many scholars have warned against it as a door to fitna (trial) in belief. That said, if one is in a field like comparative religion or anthropology and must understand such systems purely for necessary academic or da‘wa purposes, this should only be done with sound intention, spiritual safeguards, and ideally, guidance from qualified scholars. One should never approach such knowledge for mere entertainment or idle curiosity. Ma"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/does-believing-homosexuality-exists-in-paradise-constitute-disbelief/",
    "question": "Does Believing Homosexuality Exists in Paradise Constitute Disbelief?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Does believing that homosexuality may be permitted in Paradise constitute disbelief, or is it merely sinful? Answer In the Name of Allah, the Most Merciful and Compassionate. Believing that homosexuality may be permitted in Paradise does not, in itself, constitute disbelief (kufr). However, such a belief is inappropriate and reflects a misunderstanding of the nature of Paradise as described in Islamic teachings. In Paradise, Allah removes all impure and unlawful desires from the hearts of believers. The Quran states, “Give good news (O Prophet) to those who believe and do good that they will have Gardens under which rivers flow. Whenever provided with fruit, they will say, ‘This is what we were given before,’ for they will be served fruit that looks similar (but tastes different). They will have pure spouses, and they will be there forever.” [Quran, 2:25] This indicates that in Paradise, believers will only desire that which is pure and pleasing to Allah. Any unlawful inclinations present in this world will be purified, and the inhabitants of Paradise will experience complete contentment without any sense of deprivation or wrongdoing. It is essential to understand that the pleasures of Paradise are beyond human comprehension and are free from any form of impurity or sin. Allah (Most High) says, “There they will never hear any idle or sinful talk, only good and virtuous speech. [Quran, 56:25-26] A Heartfelt Counsel Allah is All-knowing, and one cannot imagine how much pleasure and joy are in store for the believer who holds back for His sake. In the meantime, one should attach themselves to Allah as much as possible and find solace in knowing that suffering is of many types. Yet, forbearance and gratitude only bring about the Pleasure of Allah and will be a formidable light for the person on the Day of Judgement, insha’Allah. May Allah grant you strength, patience, and the ultimate reward of His eternal pleasure. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has c"
  },
  {
    "url": "https://seekersguidance.org/answers/allah/is-misusing-allahs-name-through-acronyms-or-false-claims-sinful/",
    "question": "Is Misusing Allah’s Name Through Acronyms or False Claims Sinful?",
    "answer": "Answered by Shaykh Irshaad Sedick Question What is the Islamic ruling on misusing the Name of Allah with false attributions or abbreviations, such as forming acronyms that include the Divine Name without proper reverence or attaching it to false claims? Answer In the Name of Allah, the Most Merciful and Compassionate. Misusing the Name of Allah, by false attribution, casual abbreviation, or frivolous acronym, is a grave matter in Islam. The Divine Name is not to be used lightly, let alone in ways that strip it of its sanctity or associate it with falsehood. Allah Most High says, “And do not take the Name of Allah in your oaths lightly. Indeed, Allah knows what you do.” [Quran, 2:224] This verse warns against trivializing the Name of Allah, whether in speech, writing, or symbolism. It is not only an act of irreverence but can become sinful when used to validate false claims or fabricate meanings, especially in religious contexts. False Attribution and Deliberate Misuse Attributing something to Allah falsely, such as claiming divine endorsement without basis or using His Name in invented acronyms or slogans, borders on lying against Allah. Allah warns sternly: “And who is more unjust than one who invents a lie against Allah?” [Qur’an, 6:93] The scholars agree that speaking falsely in the Name of Allah, whether through fabricated hadith, false fatwas, or unverified religious claims, is among the gravest sins. Reverence is Obligatory The Name of Allah is Mubarak (blessed) and Mu‘azzam (venerated). As believers, we are commanded to honor His Name in every context. Allah (Most High) says: “Glorify the Name of your Lord, the Most High.” [Quran, 87:1] “Blessed is the Name of your Lord, full of Majesty and Honour.” [Quran, 55:78] “And to Allah belong the Most Beautiful Names, so call upon Him by them and leave the company of those who deviate concerning His Names. They will be recompensed for what they used to do.” [Quran, 7:180] Conclusion In summary, misusing the Name of Allah through false attributions, careless acronyms, or disrespectful abbreviations is impermissible and may amount to a major sin, depending on intent and context. We urge all Muslims to be deeply cautious and always uphold reverence for the Sacred. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/does-a-believer-become-a-disbeliever-by-committing-adultery-or-other-major-sins/",
    "question": "Does a Believer Become a Disbeliever by Committing Adultery or Other Major Sins?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Do the hadiths that state a person does not commit adultery, theft, or similar major sins “while being a believer” mean that the person becomes a disbeliever when committing such acts? What if they die without repenting? Do they die outside the fold of Islam? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah bless you for your sincere question. The short answer is: No, a Muslim does not become a disbeliever (kafir) by committing a major sin such as adultery, theft, or even murder, unless they deem that act to be permissible. Rather, such sins result in a severe deficiency in their faith, and the person becomes a sinful believer, not a disbeliever. Their fate lies with Allah, Who may forgive them or punish them as He wills. Understanding the Hadith The Prophet Muhammad (Allah bless him and give him peace) said: “The adulterer does not commit adultery while he is a believer; the thief does not steal while he is a believer; the one who drinks alcohol does not drink it while he is a believer; and none of you commits betrayal while being a believer.” [Bukhari; Muslim] At first glance, this hadith may appear to suggest that committing a major sin nullifies one’s faith. However, this is not the understanding of traditional Islamic scholars. Imam Nawawi’s Interpretation Imam Nawawi (Allah have mercy on him), one of the foremost commentators on Sahih Muslim, explains this hadith in the following manner: “The correct opinion, held by the verifying scholars, is that the meaning of the hadith is that such sins are not committed by someone who possesses complete (kamil) faith. This falls under a well-known rhetorical usage in Arabic, where the negation of a thing means the negation of its completeness or perfection, not its existence.” [Nawawi, Sharh Sahih Muslim] He supports this interpretation with other authentic hadiths, such as: “Whoever says, ‘There is no god but Allah,’ will enter Paradise, even if he commits fornication or theft.” [Ahmad, with corroborating narrations in Bukhari and Muslim] Also, the hadith of ‘Ubada Ibn al-Samit (Allah be pleased with him), in which the Companions pledged to avoid major sins. The Prophet (Allah bless him and give him peace) said: “Whoever among you fulfills it, his reward is with Allah. And whoever commits any of these sins and is punished in this world, it is an expiation. And whoever commits them and is not punished, then his matter is with Allah, if He wills, He will forgive him; if He wills, He will punish him.”[Bukhari; Muslim] These texts confirm that the person remains within the fold of Islam, even if they die without repenting. Faith Can Decrease and Be Deficient According to Sunni theology, faith (iman) can increase and decrease, and it is possible for a believer to have deficient faith due to sin. The one who commits a major sin without denying its prohibition is still a believer, though their faith is severely compromised. Allah Most Hig"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/can-i-create-calendars-with-christian-quotes-for-clients/",
    "question": "Can I Create Calendars With Christian Quotes for Clients?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to design a calendar for a Christian client featuring quotes and Bible verses, if the intention is professional experience, the content avoids theology, and all earnings are donated to support Muslims? Answer In the Name of Allah, the Most Merciful and Compassionate. It is not permissible to design or promote material that contains religious texts from other faiths, such as Bible verses, even with a good intention or charitable outcome. Islam prohibits assisting in the spread of beliefs that contradict Islamic guidance. Though the intent may be professional or charitable, the act itself may facilitate misguidance. Allah Most High says: “And do not assist one another in sin and transgression. And fear Allah; indeed, Allah is severe in penalty.” [Quran, 5:2] Context and Detail The Prophet (Allah bless him and give him peace) strictly discouraged engaging with the scriptures of previous communities (especially without a firm scholarly grounding). It was reported that ‘Umar Ibn al-Khattab (Allah be pleased with him) once brought some writings from the Tawra (Torah) to the Prophet (Allah bless him and give him peace), and the Prophet became visibly upset. ‘Umar then affirmed, “I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad (peace be upon him) as my Prophet.” The Prophet (Allah bless him and give him peace) then said: “By the One in whose hand is my soul, if Musa (Moses) were alive and you followed him, you would surely go astray. Verily, I have been sent to you, and I am the final seal of the Prophets.” [Ahmad, Tabarani, Hakim] In another narration, the Prophet (Allah bless him and give him peace) forbade asking the People of the Book about their scriptures, saying one might affirm falsehood or reject a truth unknowingly. [Abu Ya‘la] Designing a product that spreads biblical content—even without theological involvement—may unintentionally promote religious views at odds with Islam. Muslims should avoid aiding in such propagation, even for income or professional reasons. Alternative work that aligns with Islamic ethics should be sought. Conclusion Creating and distributing calendars with Bible verses, even with good intentions, is not permissible. We must be cautious not to assist in misguidance or dilute the integrity of our faith. Seek permissible means of work, and trust that Allah will bless your efforts and provide a way forward. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawla"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/is-it-sinful-to-participate-in-workplace-easter-tasks-like-greetings-and-gifts/",
    "question": "Is It Sinful to Participate in Workplace Easter Tasks Like Greetings and Gifts?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is it sinful or disbelief to participate in workplace tasks like sending Easter greetings and gifts, even if done unwillingly? Answer In the Name of Allah, the Most Merciful and Compassionate. Sharing in the religious activities of other religions is sinful and must be avoided. [‘Ala’ al-Din ‘Abidin, al-Hadiyya al-‘Ala’iyya] These acts are not inherently disbelief, unless one believes in something contrary to an obligatory belief in Islam. [Tahawi, ‘Aqida al-Tahawiyya] Easter/Passover has both Christian and Pagan roots. Passover correlates to their belief in the death of Jesus (peace be upon him), and Easter relates to worship of the god of fertility, Ester. Both of these beliefs are in direct conflict with the tenets of Islam. That said, you should respectfully decline participation in any workplace customs that conflict with Islamic teachings. Related: Can I Go to a Non-Muslim University That Celebrates Pagan Festivals? Is it Allowed to Celebrate Valentine’s Day, Nowruz, Mahrajan, and Yalda? Can We Participate in Any Non-Islamic Religious Celebration? Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/does-prophetic-saliva-healing-apply-to-others-too/",
    "question": "Does Prophetic Saliva Healing Apply To Others Too?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Was the practice of using saliva and soil for healing wounds unique to the Prophet (Allah bless him and give him peace), or is it applicable to others despite medical concerns? Furthermore, if scientifically and logically rubbing saliva on a wound is a terrible idea due to infection risk, what is the solution to this problem? Answer In the Name of Allah, the Most Merciful and Compassionate. The practice of using saliva for healing a wound is an established practice of the Prophet Muhammad (Allah bless him and give him peace), and it is permissible for others to adopt it as a means of following the Prophet. In the following narration, a Companion of the Prophet (Allah be pleased with him) does just that: Abu Sa‘id al-Khudri (Allah be pleased with him) narrates that a group of the Companions was travelling through an area. Once they came to the lands of some nomadic Arab tribes, they asked the tribes to host them, but the tribes refused. At the same time, the leader of the tribe was stung by a venomous scorpion, and they took every means they could to heal him, to no avail. Among themselves, they decided to catch up with the group of Companions that had asked to be hosted. Perhaps they can help in some way. So they caught up to the Companions and said, “O people, our leader was stung, and we tried everything. Nothing is working. Is any of you a healer?” One of the Companions said, “Yes. But we asked to be hosted, and you refused. So we will not come to heal him unless you grant us a wage.” So they made a deal that they would pay some sheep in exchange for healing. The Companion began spitting and reciting Surat al-Fatiha until the leader was healed as though freed from a hobble, and he began to walk about unharmed. So they paid them the wage, and they went on their way. One of them said, “Divide up the sheep.” The one who healed said, “Not yet, until we come to the Messenger of Allah and tell him what occurred and what he commands.” When they arrived at the Messenger of Allah and mentioned to him the story, he (Allah bless him and give him peace) said, “How did you know that it (Surat al-Fatiha) is a means of healing? You were, indeed, correct. Divy it up and set aside a portion for me.” [Bukhari] Imam Bukhari relates this narration under the chapter “the chapter of blowing (or spitting)”. The word nafth means to blow such that there is a little bit of spittle. [Ibn Hajat, Fath al-Bari] This is a Prophetic practice (Sunna) affirmed in many narrations. Infection risk Infection, contagiousness, contamination, etc, are medical assertions based on a scientific method that yields probability, not certainty. In reality, there is no harm or benefit from the causal world except that which Allah Most High decrees. In this light, the following Prophetic narrations bring clarification: The Messenger of Allah (Allah bless him and give him peace) said, “There is no contagiousness, no bad omens, no owl, no animal. Flee fr"
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/can-muslims-use-figurative-terms-with-polytheistic-origins/",
    "question": "Can Muslims Use Figurative Terms With Polytheistic Origins?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Is it permissible to use common expressions that reference polytheistic terms, such as “nirvana” or “mercurial,” when used figuratively and without religious intent? Answer In the Name of Allah, the Most Merciful and Compassionate. Using terms like “nirvana” or “mercurial” in a figurative, linguistic, or literary context—without affirming the religious doctrines behind them—is generally permissible, provided there is no intention of endorsing or propagating beliefs contrary to Islam. Distinguishing Language from Belief Recognizing the evolving nature of language is key to questions like this. Many words with historical roots in polytheism or other religions have, over time, entered the common vernacular with meanings divorced from their original contexts. For instance: “Nirvana” may be used today to describe a state of peace or bliss, not necessarily referencing Buddhist metaphysics. “Mercurial” typically describes someone’s temperament (changeable or volatile), not a belief in the Roman god Mercury. When such terms are used figuratively and culturally, with no link to doctrinal affirmation, the usage does not constitute disbelief nor is it inherently impermissible. Thus, there is no blame if the intent behind the usage is purely expressive or descriptive, and not theological. Caution and Conscious Speech That said, it is from taqwa (God-consciousness) and good character to be mindful of one’s words. If alternative expressions exist that are equally effective and do not carry potentially problematic origins, it is praiseworthy to use them instead, especially in religious settings. The Prophet (Allah bless him and give him peace) said: “Let whoever believes in Allah and the Last Day say what is good or remain silent.” [Bukhari; Muslim] In summary, using such terms without religious intent is permissible, and when the words have entered common usage with culturally shifted meanings. However, caution and clarity are virtues of the believer, and one should always strive to speak in ways that uplift and reflect pure meanings, especially when alternatives are available. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some "
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/can-a-muslim-woman-marry-a-non-muslim-man-who-respects-islam-shaykh-abdul-rahim-reasat/",
    "question": "Can a Muslim Woman Marry a Non-Muslim Man Who Respects Islam?—Shaykh Abdul-Rahim Reasat",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Can a Muslim woman marry a non-Muslim man who respects Islam? Answer In this video answer, Shaykh Abdul-Rahim Reasat explains the ruling on a Muslim woman marrying a non-Muslim man who respects her faith but does not accept Islam. Shaykh Abdul-Rahim Reasat pursued Arabic Grammar and Morphology alongside his English and History degree. Post-graduation, he deepened his studies in Damascus, learning Arabic, Hanafi Fiqh, Theology, and more under notable scholars like Shaykh Adnan Darwish and Shaykh Rashad Shams. He continued in Amman, expanding into Tafsir, Hadith, Prophetic Biography, and other Islamic sciences, guided by teachers such as Shaykh Ali Hani and Dr. Hamza al-Bakri."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/are-doubts-about-islam-a-natural-part-of-ones-faith-journey-shaykh-faraz-rabbani/",
    "question": "Are Doubts About Islam a Natural Part of One’s Faith Journey?—Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question Are doubts about Islam a natural part of one’s faith journey? Answer In this video answer, Shaykh Faraz Rabbani explains how doubts about Islam can arise and how they may fit within a believer’s faith journey. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/should-society-focus-on-empowering-men-because-of-financial-responsibility/",
    "question": "Should Society Focus On Empowering Men Because Of Financial Responsibility?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Since Islamic law gives financial responsibility to the husband, how should we understand this when men face economic or social challenges? Does this mean society should focus on empowering men instead of women, and how does this relate to women’s right to education and personal growth? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. It is true that in a marital situation, the financial responsibility in Islam is placed on the shoulders of the husband. This responsibility would remain true regardless of the economic situation or claimed social disempowerment in the modern era. Challenges in fulfilling our individual or collective responsibilities don’t grant us a license to escape those responsibilities or to regard ourselves as no longer responsible. Allah (Most High) says: “Men are caretakers of women by what Allah has given one over the other and by what they spend of their wealth.” [Quran, 4:34] At the same time, Sacred Law recognizes human limits, as Allah says: “Allah does not burden a soul beyond its capacity.” [Quran, 2:286] Therefore, those who have been obliged with financial responsibility by Sacred Law should fulfill their responsibility to the best of their ability, knowing that Allah is most merciful and does not burden them beyond their capacity, and Allah knows best. Should Society Prioritize Empowering Men? To superimpose these responsibilities as ideals over society would be to assume that only husbands are required to work in the workforce. The reality is that many people are not married and must support their parents, siblings, or children. While ideally every Muslim woman should have a male to be financially responsible for her, this is not a lived reality for many people. Education and Personal Development For Women The Prophet (Allah bless him and give him peace) said, “Seeking knowledge is an obligation upon every Muslim.” [Ibn Maja] Women’s right to education and personal growth is not affected. Islam encourages and supports both men and women in seeking knowledge and developing themselves. Economic challenges may influence these areas, but they do not make them forbidden. Allah knows best. Remember that Sayyida Khadija (Allah be pleased with her) was a businesswoman, and the Messenger of Allah (Allah bless him and give him peace) worked with her wealth. Related What is the Responsibility of the Husband Upon Marriage? Does a Wife Have Claims Over Her Husband’s Wealth? – Shaykh Irshaad Sedick Is It Impermissible for Me to Work Even If I Observe Proper Limits? And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah "
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/can-feelings-about-someones-death-be-an-insight-from-allah/",
    "question": "Can Feelings About Someone’s Death Be an Insight from Allah?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Can strong feelings about someone’s death be from Allah as an insight? Answer I pray you are well. Yes, it is possible. Sometimes Allah Most High grants certain people in the Umma a form of inspiration. There are examples of this in the Quran. Allah inspired the mother of Musa to nurse him and to know what to do next. Allah says: “We inspired the mother of Moses: ‘Nurse him, but when you fear for him, put him then into the river, and do not fear or grieve. We will certainly return him to you, and make him one of the messengers.’” [Quran, 28:7] She was not a prophet, but she was a righteous woman, and Allah had planned significant events around that moment, namely the birth of Sayyiduna Musa and the danger he faced from the people of Fir‘awn. Because of this, Allah inspired her with what to do. There are also examples among the significant figures of the Umma, such as Sayyiduna ‘Umar ibn al-Khattab (Allah be pleased with him) and others. These are from the elite of the Umma. Forms This Insight May Take At times, an angel may inspire a person. At other times, Allah may simply create a feeling in a person’s heart. This can be a strong sense or certainty that their death is near. People have come across stories like this, where someone gives a particular kind of farewell to their loved ones shortly before passing away. While there is no specific verse or hadith that clearly states that Allah does this in every case, it has been observed that such experiences do occur. If so, it may be a mercy from Allah, giving a person the opportunity to put their affairs in order, repent, and turn back to Him. What a gift that would be. The Practical Lesson What we should take from this is the importance of turning back to Allah regularly. We should ask Allah for the ability to repent daily, and not just daily, but multiple times a day. A person who is able to do this has been given great divine facilitation. As expressed in the words attributed to Shaykh Abu al-Hasan al-Shadhili (Allah be pleased with him): “O Allah, we ask You for repentance and its continuance, and we seek refuge in You from sins and their causes.” Whoever is granted this has a strong preparedness for death, because they are constantly turning back to Allah. Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/is-it-permissible-to-cut-off-a-relative-who-constantly-causes-harm/",
    "question": "Is It Permissible to Cut Off a Relative Who Constantly Causes Harm?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible to cut off a relative who constantly causes harm? Answer I pray you are well. Assessing the Harm Harm needs to be assessed. Sometimes it is real and serious, such as physical harm, deep emotional pain, abuse, or situations that continuously worsen relationships, where people are always fighting and arguing, and family ties become a source of ongoing conflict. If a relative is consistently causing harm, it may be permissible to stop communicating with them if doing so will prevent further conflict. It is better for people to be at peace, even if that means limited communication, than to remain in constant conflict. The Default Is to Maintain Family Ties Given the immense emphasis in Islam on maintaining family ties, one should not completely cut relatives off unless the person is actively harming you and there is genuinely no way around the harm. Gradual Steps Before Cutting Contact The first step is to minimize contact. Do not visit them often. If you live with them, you can move out. If they come to your home and it continues to cause harm, then ask for space. It is also essential to be clear. Sometimes people who harm others take advantage of the victim’s decency and assume nothing explicit will be said. In that case, be open and say that what they are doing is causing you pain, and ask them to stop. Another critical step is to emotionally distance yourself. Do not share personal matters or deeper issues with them, and do not become close in a way that exposes you to harm. If they need help, then help them for the sake of Allah, to the extent that you will not be harmed. Beyond that, avoid closeness. When Cutting Off Contact May Be Necessary If you have tried everything, you have distanced yourself, and nothing works at all, and there is clear, direct, active harm, then ending contact may be the best option to prevent further harm. This may also apply if the contact is worsening matters for others. However, in general, it is best to minimize contact so that you remain safe while not severing the tie completely. For example, if you see them briefly, you can greet them and keep the conversation brief, then leave. That way, there is still some contact. Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr Salah Abu al-Hajj, D"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/is-it-permissible-to-request-back-gifted-heirlooms-from-my-divorced-wife/",
    "question": "Is It Permissible to Request Back Gifted Heirlooms from My Divorced Wife?",
    "answer": "Answered by Mawlana Ilyas Patel Question I am divorcing my wife due to serious misconduct. During the wedding, she was given gold heirlooms from my late father and grandmother. I know it is not allowed to take back gifts, and I am not asking for the mahr. But since these items are family heirlooms, is it permissible to politely request them back, without insisting if she refuses? Answer I pray you are in good faith and health. Thank you for your question. Yes, as you mentioned, since they were given as gifts to own, she does not have to return them. However, since they are sentimental to you, you may politely request them back, and she does not have to accept. If the groom’s family explicitly declares, at the time of giving, that the gifts are being given for the bride to own (tamlikan), then they will remain in her ownership, and as such, she does not have to return them upon divorce. [Ibn ‘Abidin, Radd al-Muhtar] I would like you to read the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Can I Take Back or Change a Gift I Have Already Given? What Are A Woman’s Rights Over Mahr And Gifts Post-Divorce? Who is The Rightful Owner of Gold Jewelry Upon Divorce? Why not begin your search for knowledge by signing up for a course on SeekersAcademy , such as the Islamic Studies Curriculum or the Youth Islamic Studies Curriculum , and build your way up by completing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/is-a-husband-required-to-consult-his-wife-on-important-matters-and-is-it-sinful-to-dislike-polygyny/",
    "question": "Is a Husband Required to Consult His Wife on Important Matters? And Is It Sinful to Dislike Polygyny?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is a husband religiously obliged to consult his wife on important family matters, such as where to buy a house, or can he decide alone? Would he be sinful before Allah if he excludes her from such decisions? Is it sinful to believe that it is naturally impossible for any woman to accept her husband marrying another woman, and that such feelings of resistance are unavoidable? Answer In the Name of Allah, the Most Merciful and Compassionate I hope you are in good faith and health. Thank you for your question. A husband is obliged to consult his wife in important family matters. Allah Most High said, “Treat them fairly.” [Quran, 4:19] This includes consulting with her, treating her gently and fairly, and not excluding her from matters that affect her life. Treaty of Hudaybiyya During the Treaty of Hudaybiyya, when Muslims were blocked from performing ‘Umra and were in ihram, they hesitated to perform the required rituals out of grief. The Prophet (Allah bless him and give him peace) consulted his wife Umm Salama, who advised him to perform the rituals openly. He did so, setting an example, and the Companions followed. This incident demonstrates the Prophet’s value for his wife’s counsel in important matters and highlights the importance of consultation in family and leadership decisions. The Prophet (Allah bless him and give him peace) consulted Umm Salama (Allah be pleased with her); Allah showed him the blessings of consultation. He did what she advised, and his Companions followed his example. This demonstrates that it is permissible to consult women of virtue and sound judgment. [Ibn Battal, Sharh al-Bukhari] Consultation (Mashwara) Abdullah ibn ‘Abbas (Allah be pleased with him) said, “When the Verse ‘Consult with them in matters’ [Quran, 3:159] was revealed, the Prophet (Allah bless him and give him peace) said: ‘Allah and His Messenger do not require this. However, Allah has made consultation a means of mercy for my umma. Whomsoever from among my (umma) will resort to consultation, will not be deprived of guidance, and whoever from my (umma) abandons consultation, will not be devoid of difficulties.’” Feelings of Resistance to a Co-Wife Having feelings of resistance towards a husband having a co-wife is not sinful; however, one should not consider it impermissible or reject the ruling. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Explaining Misunderstood Hadith About Women Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani فمن ذلك المشورة الحكيمة لأم المؤمنين السيدة أم سلمة رضي الله تعالى عنها في صُلح الحديبية، والتي نفع الله عزَّ وجلَّ بها الأمة الإسلامية ممثلة في أصحاب النبي صلى الله عليه وآله وسلم؛ حيث أنجاهم من حدثٍ جلل وأمرٍ عصيب، وذلك عندما "
  },
  {
    "url": "https://seekersguidance.org/answers/parents/how-do-i-convince-my-father-not-to-stay-with-his-ex-wifes-family/",
    "question": "How Do I Convince My Father Not to Stay with His Ex-Wife’s Family?",
    "answer": "Answered by Mawlana Ilyas Patel Question My parents’ marriage ended before I was born, but my father stayed with his ex-wife’s family since the ’90s, relying on social security after early retirement without savings. His options are: (1) move to Pakistan and live comfortably on US social security, (2) I help pay his rent, risking my finances, or (3) get a two-bedroom apartment and move him in. I don’t want to live with him to heal emotionally. Does his decision to stay with his ex-wife, which I consider haram, impact my obligation to help? Thank you. Answer I hope you are in good health and faith. Thank you for your question. May Allah reward you in this world and the Next for your service to your parents, especially your father, in this way. It is wrong of your father to stay with his ex-wife in this way. Speak to him with wisdom that it is better for him to move out and retire in Pakistan. You would like to continue to help financially, but it is affecting your own circumstances. However, in the meantime, continue along with your siblings, if you have any, until you find a compromising situation. Best of Believers Serve Parents Ka‘b ibn Malik reported: The Prophet (Allah bless him and give him peace) was asked, “Which of the people is best?” The Prophet said, “A believer in the service of two noble parents.” [Tabarani, al-Mu‘jam al-Kabir] Due to the sensitive nature of this situation, I recommend consulting with trusted, knowledgeable scholars and practising, wise individuals who understand the dynamics of family and community in your country. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Filial Piety: Being Dutiful Towards One’s Parents How Can I Guide My Parents to the Right Path? Who Is Responsible for Caring for Parents? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , such as those offered in the Islamic Studies Curriculum (seekersguidance.org), and build your way up, completing each course as you progress? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/do-i-have-a-right-to-divorce-if-my-husband-forces-me-into-painful-intimacy-that-leaves-me-with-bruises/",
    "question": "Do I Have a Right to Divorce If My Husband Forces Me into Painful Intimacy That Leaves Me with Bruises?",
    "answer": "Answered by Mawlana Ilyas Patel Question I’m a new Muslim woman in a non-Muslim country, living with a husband who pressures me into frequent, painful intimacy, causing bruises. He quotes hadiths to shame me and refuses divorce or another wife. I’m scared and unsure of my Islamic rights or how to respond. Answer I hope you are in good health and faith. Thank you for your question. I’m sorry to hear about your situation. It is entirely wrong for your husband to pressure you this way, and he is sinful for doing so because he is causing harm. You have a right to seek a divorce. Allah Most High says: “On no soul does Allah place a burden greater than it can bear.” [Quran, 2:286] It is often observed that a husband demands his wife fulfill his sexual needs regardless of her condition and uses Hadith to justify his demands. If the wife is unable to engage in sexual activity due to a genuine and valid reason, and the husband forces her, he will be sinful. Abu Hurayra (Allah be pleased with him) reported the Messenger of Allah (Allah bless him and give him peace) said, “The believers who show the most perfect faith are those who have the best behaviour, and the best of you are those who are the best to their wives”. [Tirmidhi] and the significance of this is even greater in a marriage. Ultimately, these issues should be resolved through mutual understanding, respect for one another, love, kindness, and empathy with the emotional state of the wife, rather than one’s own. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Wife’s Rights Archives Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , such as those offered in the Islamic Studies Curriculum (seekersguidance.org), and build your way up, completing each course as you progress? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/my-therapist-advised-me-to-masturbate-to-heal-from-my-sexual-abuse-ptsd-should-i/",
    "question": "My Therapist Advised Me to Masturbate to Heal from My Sexual Abuse PTSD. Should I?",
    "answer": "Answered by Mawlana Ilyas Patel Question I was diagnosed with PTSD from childhood sexual abuse. I don’t remember everything, but I believe I was abused. I’m in therapy, and today my therapist suggested I masturbate because I have no sexual experience besides the abuse. I don’t desire it, but she said it might help prevent problems since my only experience was negative. Now I’m worried that if I marry, I might have flashbacks or discomfort during my first sexual experience. Is it okay to masturbate for trauma until I heal? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question and for seeking guidance. I advise you not to take this route, and we hope you will be okay without following it. However, with that said, I recommend you seek advice from a practicing Muslim counselor and therapist. See the link below. Practical Steps to Undo Your Past – Purify the Heart by Turning to Allah Connect yourself to sacred knowledge through reliable scholars. I encourage you to turn your pain into good deeds, prayers, and helping others. Establish a routine for the five daily prayers, reading the Quran, regularly doing dhikr, Salawat, and seeking forgiveness. Keep the company of the righteous—attend circles of knowledge and remembrance, and surround yourself with pious people. Simplify your life and focus on actions that bring you closer to Allah. Act on your knowledge—apply what you learn in your daily life. I pray you will heal soon by changing your focus and that nothing from the past will manifest in your future life, especially in marriage. Amen. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Purification of the Heart for Youth: Diseases of the Heart and Their Cure – YouTube The Path of Muhammad: Birgivi’s Manual of Taqwa Explained – YouTube Purification of the Heart – Firdous Books Global|USA (Book) Online Islamic Cognitive Behavioral Therapy Am I Expected To Forgive the Man Who Sexually Abused Me as a Child Now That He Has Passed Away? A Traumatic Childhood: Turning to Allah in Difficult Times Should I Listen to My Counsellor and Reveal Past Sexual Abuse to My Parents? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , such as the Islamic Studies Curriculum (seekersguidance.org) or the Youth Islamic Studies Curriculum (seekersguidance.org), and build your way up by completing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to f"
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/can-i-remain-married-to-my-husband-who-left-islam/",
    "question": "Can I Remain Married to My Husband Who Left Islam?",
    "answer": "Answered by Shaykh Irshaad Sedick Question My husband accepted Islam but later left the religion, says bad things about Muslims, and lives in sin. Can I remain married to him and pray for his return to Islam, or must I separate until he accepts Islam again? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for reaching out with this painful question. May Allah ease your difficulty, guide you to the best decision, and bring peace and faith to your home. It is unlawful in Islam for a Muslim woman to be married to a non-Muslim man. Allah Most High says: “They (the believing women) are not lawful (wives) for the disbelievers, nor are the disbelievers lawful (husbands) for them.” [Quran, 60:10] Apostasy Nullifies Marriage When a husband abandons Islam, may Allah protect us, the marriage is nullified by that very act. Continuing to live together as husband and wife would therefore be sinful. Simply put, there is no valid marriage, and therefore, you must separate from him until he sincerely returns to Islam. Your waiting period would have started when he left the faith, and you should determine whether it has elapsed. Still, praying for his guidance to return to faith remains praiseworthy, but you must do this while living away from him. Invite Him Back With Wisdom As a suggestion, consider sending some trusted family members or elders, and at least one Islamic scholar, to speak with him wisely and invite him back to Islam. If you facilitate this sincerely and with patience, Allah may open his heart again, as guidance is ultimately in His Hands. May Allah Most High guide your husband back to faith, strengthen you with patience, and grant you a beautiful outcome in this life and the next. And Allah knows best. Related How Should I Deal With Family Members Who Have Left Islam? Can my Father Remarry His Ex-Wife, Who Left Islam? What Should I Do If My Husband Has Left Islam After Converting? – Shaykh Abdul-Rahim Reasat [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study "
  },
  {
    "url": "https://seekersguidance.org/answers/parents/will-i-be-sinful-for-not-maintaining-ties-with-my-mother-if-my-father-forbids-me-from-it/",
    "question": "Will I Be Sinful for Not Maintaining Ties with My Mother If My Father Forbids Me from It?",
    "answer": "Answered by Mawlana Ilyas Patel Question If I choose to live with my father to complete my medical education, but he forbids me from speaking to my mother until I visit her once every year or two, will I be sinful for not maintaining contact with her during that time? I cannot afford to stay with my mother and continue my studies. Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. You are torn between maintaining parental obedience and ties and your future. Don’t let guilt overwhelm you — you’re not choosing between good and evil; you’re facing two difficult sacrifices. Continue your studies. Keep in contact with your mother in as discreet, safe ways as possible, especially through video calls, so that you can see each other. At the same time, work with your father with wisdom and love to give you permission to maintain the relationship as normally as possible, and maybe even plan for frequent visits if possible. When you gain independence, restore the relationship fully with your mother, and Allah will reward your patience. Keep both parents in your duas. Honoring Your Mother, Then Your Father Islam emphasizes the importance of the mother. Completely cutting her off, even if pressured by your father, is not justified. Abu Hurayra reported: A man asked the Messenger of Allah (Allah bless him and give him peace), “Who is most deserving of my good company?” The Prophet said, “ Your mother .” The man asked, “Then who?” The Prophet said, “ Your mother .” The man asked again, “Then who?” The Prophet said, “ Your mother .” The man asked again, “Then who?” The Prophet said, “ Your father .” [Bukhari; Muslim] I would like you to read through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related How Can I Help My Mother Despite My Abusive Father? Should I Listen to My Father or Mother When They Tell Me … Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , and build your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/mental-health/if-im-overwhelmed-by-suicidal-thoughts-and-feel-punished-will-allah-forgive-me-if-i-cant-bear-it-any-longer/",
    "question": "If I’m Overwhelmed by Suicidal Thoughts and Feel Punished, Will Allah Forgive Me If I Can’t Bear It Any Longer?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If I’m overwhelmed by suicidal thoughts and feel punished by Allah for my suffering, will He understand my pain and forgive me if I can’t bear it any longer? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah ease your pain, forgive your sins, and fill your heart with light and hope. Amin. Allah Knows Your Pain Please know that Allah understands your suffering deeper than anyone else ever could . The Prophet (Allah bless him and give him peace) said, “Allah is more merciful to His servant than a mother to her child.” [Bukhari] Your Suffering Is Not Punishment Feeling crushed by sadness or despair does not mean Allah is punishing you. Pain does not mean rejection; it can be a test, a purification, and sometimes, a hidden form of love. Allah says: “O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.” [Quran, 2:153] Turning to Allah, Even in Brokenness Even if you feel you can’t bear it any longer, He knows what you can endure and will hold you through it . The darkness you feel is not disbelief but a soul aching to return to its fitra (natural disposition). If you turn to Him even with brokenness, He counts it as faith. Allah says, “Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so ˹violently˺ shaken that ˹even˺ the Messenger and the believers with him cried out, “When will Allah’s help come?” Indeed, Allah’s help is ˹always˺ near.” [Quran, 2:214] Seek Help and Do Not Harm Yourself If ever you feel that you might harm yourself, please seek help immediately, from family, friends, or professional counsellors who care. Islam honors life deeply; saving your life is an act beloved to Allah, and critically important to all of us here at SeekersGuidance. You are not alone, and your feelings do not make you distant from Allah. He understands. He forgives. And He will never turn away anyone who reaches for Him, even with trembling hands and tears. Allah promises, “Indeed, with hardship comes ease.” [Quran, 94:6] May Allah heal your heart, replace your pain with peace, and grant you strength until relief, as it surely will come. And Allah knows best. Resources Canadian Association for Suicide Prevention International Association for Suicide Prevention – IASP National Institute of Mental Health Suicide Prevention Resource Center Canadian Muslim Counseling Khalil Center Ruh Care ISNA Cares Solace – Islamic Mental Health Services ICNA Relief USA Muslim Association for Psychological Services [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad recei"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/what-is-the-ruling-if-a-woman-cannot-continue-living-with-her-husband-due-to-abuse-and-trauma/",
    "question": "What Is the Ruling If a Woman Cannot Continue Living with Her Husband Due to Abuse and Trauma?",
    "answer": "Answered by Mawlana Ilyas Patel Question What is the Islamic ruling if a woman cannot continue living with her husband due to abuse and trauma, and their marriage was never conducted Islamically? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. I am sad to hear that your mother and family have had to endure such a painful and traumatic life experience, and it’s commendable that you’re seeking clarity. First of all, if your parents were never married according to Islamic law, meaning there was no Islamic marriage ceremony (nikah) with consent and proper witnesses, they are not considered husband and wife. This alone provides enough grounds for your mother to separate, and she is not obligated to remain with him. Seek Advice from Reliable Local Scholars However, if they were married, seek advice from a reliable local Imam, male/female scholar in the community, where they will assist you in this matter, speak with them openly about your difficulties, and follow their advice and guidance, and dissolve the marriage, as you have every right, through a certified and reliable Sharia council in your area. Support from the Law of the Country The law of the country can only help in this matter if a woman is abused in this way. One should seek local help and support from reliable local organizations, networks, and scholars. However, Allah Most High is watching, and He is the best judge. He is aware of the situation. Right to be Physically Safe Every human being has a right to be safe. Whenever anyone is being physically abused, the abuse must be stopped. This is in keeping with the legal principle ‘Harm shall be removed.’ [Suyuti, al-Ashbah wa al-Nadha’ir] Given the consideration in such cases, please discuss this issue with reliable local scholars, local organizations, and support networks. Turn to Allah Most High Remember, this is a test. Consider it: Allah is redirecting you unto Him. It is a multifaceted journey, and each step will contribute to closeness to Him in shaAllah. Adopt the means, find ways to make things better, repent, keep supplicating, and after adopting all the means to seek support and justice, trust Him to make things better. Allah is watching. He will deal with the matter in His time and ways. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Muslim Scholars On Spousal Abuse: “In Islamic law, it is unlawful to abuse a wife, injure her, or insult her dignity.” – Allahcentric – SeekersGuidance Abusive Marriage Archives – SeekersGuidance Turning Back to Allah – Ustadh Abdullah Misra – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional educat"
  },
  {
    "url": "https://seekersguidance.org/answers/guidance-answers/what-should-i-do-if-my-familys-finances-are-heavily-involved-with-riba-and-i-feel-helpless-and-spiritually-affected-by-it/",
    "question": "What Should I Do If My Family’s Finances Are Heavily Involved with Riba, and I Feel Helpless and Spiritually Affected by It?",
    "answer": "Answered by Mawlana Ilyas Patel Question What should I do if my family’s finances are heavily involved with riba, and I feel helpless and spiritually affected by it? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. May Allah reward you for being mindful of your actions and daily life. First, be grateful that Allah has made it easy for you to understand that interest is a major sin, showing you direction and allowing you to seek guidance on how to refrain from it. What You Can Do First, you should avoid dealing with it personally, like avoiding interest-based accounts or loans, earning halal income, and seeking blessings. Learn Islamic finance basics. From now on, speak with your family with wisdom and love so they can gradually come out of it. For example, ask questions rather than issuing judgments: “Have you considered an Islamic mortgage?” rather than “This is haram.” Separate your finances when possible; perhaps you can buy all the food items to avoid feeling guilty about not doing your part. Turn to Allah and make dua for a change in everyone’s understanding. Allah sees your struggle and sincerity. Continue to seek knowledgeable advice from reliable local scholars. Don’t despair, as your discomfort is a sign of faith, not failure, not being able to change things. So don’t let despair overwhelm you. Mu‘awiya (Allah be pleased with him) reported: The Messenger of Allah (Allah bless him and give him peace) said, “ To whomever Allah wills goodness, He grants him understanding of the religion. Verily, I am only a distributor, but Allah is the giver. Those within this nation will continue to establish the commandments of Allah. They will not be harmed by anyone who opposes them until the decree of Allah has come. ” [Bukhari; Muslim] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Interest, Parents, & Upholding Good Character How to Avoid Riba (Usury): A Reader Provision and Work: A Reader – SeekersGuidance What are the principles of work and assisting in sin? Islam … (video) Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , building your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to "
  },
  {
    "url": "https://seekersguidance.org/answers/repentance/will-allah-punish-me-with-blindness-if-i-struggle-to-avoid-sins/",
    "question": "Will Allah Punish Me with Blindness If I Struggle to Avoid Sins?",
    "answer": "Answered by Shaykh Irshaad Sedick Question In desperation, I once prayed that Allah punish me with blindness if I returned to watching pornography. I fell into it again and now live in constant fear, feeling I must avoid every sin or face this punishment. I also worry I am a hypocrite for breaking my word, like those mentioned in Surat al-Tawba [9:75]. Will Allah punish me with blindness if I struggle to avoid sins? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Allah Most High says: “Allah does not burden any soul beyond its capacity.” [Quran, 2:286] This includes His dealing with us when we fall into sin. Your situation highlights two essential matters: sincere repentance and unhealthy despair. It is true that making vows or oaths one cannot uphold is discouraged, but breaking such a vow does not mean Allah will inevitably punish you with what you feared. Allah is more Merciful to His servants than they are to themselves. What is required is to repent sincerely, seek forgiveness, and continue striving. Pornography is indeed a serious sin, but its cure lies in gradual discipline, consistent tawba, and seeking Allah’s help, not in vows that create unbearable fear. You are not a hypocrite for struggling; hypocrisy is to outwardly show faith while inwardly rejecting it. Falling into sin while believing it is wrong is weakness, not hypocrisy. Practical Guidance Turn back to Allah with sincere repentance (tawba): remorse, stopping the sin, and resolving to avoid it. Break the cycle of despair by remembering Allah’s vast Mercy. Excessive fear that paralyzes you is from Shaytan. Replace pornography with halal, fulfilling alternatives: healthy relationships, purposeful routines, and regular worship. If you swore an oath, expiate it (kaffara) by feeding or clothing the poor if applicable, and do not make such vows again. Trust Allah’s Mercy. He wants your sincere effort, not perfection overnight. Keep struggling, repent whenever you fall, and know that Allah loves those who return to Him. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Mawlana Yusuf Karaan, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has served as the Director of the Discover Islam Centre and Al Jeem Foundation. For the last five years till present, he has served as the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has thirteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He"
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/how-do-i-resolve-my-serious-marital-conflicts-with-my-husband/",
    "question": "How Do I Resolve My Serious Marital Conflicts with My Husband?",
    "answer": "Answered by Mawlana Ilyas Patel Question My husband and I have serious conflicts. He hasn’t contacted me in six months. We live apart, and I care for three children. In May 2025, he asked us to move in with him with only a week’s notice. I declined due to unresolved issues, stress, and health concerns he didn’t know about. He says my refusal means I want a divorce, but I didn’t ask for one. Given my reasons, am I considered disobedient (nashiz) for not going? Now that he seeks a divorce, what are my Islamic rights and responsibilities as a wife and mother to handle this fairly and according to God’s guidance? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question and for seeking guidance. I am sad to hear about this situation. It is hard to understand your situation as a case of misconduct or non-fulfillment of rights (nushuz), as there was less notice. You have unresolved issues, some of which he knows about, and others you need to share. However, as a husband, he has a right to know if you have concerns that he is unaware of and that you are refusing to share. If your husband asks you to move in with him, it may be a sign that he wants to remain married to you or vice versa; he may want a reaction. Your situation has arisen from many reasons. These issues can occur because your husband works away from home, and each of your personal challenges has caused misunderstandings, like ill health, stress, and so on, all leading to frustration and deeper misunderstandings. The Nature of Marital Disputes Disagreements are a natural part of human relationships. A married couple may experience harmony or conflict, depending on their personalities, circumstances, and external influences, such as health issues, psychological factors, gossip, or interference from others. Regardless of the cause, reconciliation and healing rifts are the best solutions for marital tensions. Quranic Guidance on Marital Conflicts The Quran provides clear instructions for handling marital disputes, particularly in cases of ill conduct (nushuz). Misconduct by Husband If a husband is neglectful or distant, Allah Most High says: “If a woman fears indifference or neglect from her husband, there is no blame on either of them if they seek (fair) settlement, which is best.” [Quran, 4:128] Misconduct by Wife If a wife behaves arrogantly toward her husband, Allah Most High says: “And if you sense ill-conduct from your women, advise them (first), (if they persist,) do not share their beds, (but if they still persist,) then discipline them (gently). But if they change their ways, do not be unjust to them. Surely Allah is Most High, All-Great.” [Quran, 4:34] Marital Conflict Resolution When conflicts escalate, Allah provides a clear solution: “If you anticipate a split between them, appoint a mediator from his family and another from hers. If they desire reconciliation, Allah will restore harmony between them.” [Qu"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/if-i-separate-respectfully-from-a-marriage-that-involved-deception-will-i-be-sinful/",
    "question": "If I Separate Respectfully from a Marriage That Involved Deception, Will I Be Sinful?",
    "answer": "Answered by Mawlana Ilyas Patel Question I married with good intentions, but later learned her family hid facts like her age, health issues, and that I was pressured into a quick marriage. Post-marriage, we are not emotionally compatible, and I feel disconnected despite her efforts. If I separate respectfully, would I be sinful in Allah’s sight? Please advise according to Shari‘a. Answer I pray you are in good faith and health. Thank you for your question. I am sad to hear about your situation as a couple. It seems that you have both tried to work on your marriage, but from your side, you feel disconnected. If this is the case, you may separate respectfully, which is the Quranic guideline for us, and you will not be sinning for doing so. Honorably Retain or Kindly Let Go The Quran and His Messenger mention that a marriage needs to work together; either one comes to a settled agreement or departs amicably without any bitter outcome. Allah Most High said in the Quran, when guiding us about divorce, that a wife should either be retained with honor or separated with grace. “The divorce that can be returned from may be pronounced up to two times, then either honorably retaining her or kindly letting her go. ” [Quran, 2:229] Quranic Guidance The Quranic guidance is to seek help from righteous scholars, elders, and professional mediators, then strive for reconciliation and give marriage another chance; if this second step fails, the husband should issue a divorce, which may be documented in the presence of witnesses. If that also fails, then part amicably, fulfilling legal obligations after divorce, such as custody, returning belongings, and respecting each other with mutual understanding and sensitivity on both sides. Respect and empathy should be maintained now and in the future, especially if one has children. Sunna Process of Divorce The Most Preferred (Ahsan) divorce is to make one pronouncement of divorce to the wife in a purity period (tuhr) between menstruations, in which no sexual intercourse with the wife has taken place. She is left until her waiting period (‘idda) ends. Divorce – a Solution to Remove Mutual Harm Divorce in Islam can be a mercy for the couple. The reason is that if the intended goal of marriage is not attained – mutual comfort – then divorce is a solution to the difficulty. Allah Most High stated in the Quran, “But if they choose to separate, Allah will enrich both of them from His bounties. And Allah is Ever-Bountiful, All-Wise.” [Quran, 4:130] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Answers Divorce Archives – SeekersGuidance What Is the Fiqh of Divorce? Is Pronouncing a Divorce in Front of Witnesses Necessary? (seekersguidance.org) Love, Marriage, and Relationships in Islam: All Your Questions Answered (seekersguidance.org) Etiquette of Marriage: A Comprehensive SeekersGuidance Reader Why not begin your search for knowledge by signin"
  },
  {
    "url": "https://seekersguidance.org/answers/mental-health/how-can-i-preserve-my-faith-and-sanity-while-facing-isolation-from-my-family-after-a-difficult-divorce/",
    "question": "How Can I Preserve My Faith and Sanity While Facing Isolation from My Family After a Difficult Divorce?",
    "answer": "Answered by Mawlana Ilyas Patel Question How can I preserve my faith and sanity while facing emotional abuse and isolation from my family after a difficult divorce? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. I am sad to hear about your post-divorce situation. The past is gone; divorce has happened. Families need to realize that, after some time, they should accept the situation, move on, and allow you to start fresh. Stay Positive Stay positive and look at all the positives in your life. You are seeking and asking for faith-preserving advice, which is a sign of your good faith in itself, alhamdulillah. These things happen in life to anyone. Do what is required of you now, which is patience in dealing with others’ adversity. Gradually build yourself up mentally and Islamically, sleep well, eat healthily, and take each day to fulfill the rights of Allah and others to the best of your ability. Allah Is with the Patient The Prophet (Allah bless him and give him peace) said, “The believer who mixes with people and bears their annoyance with patience will have a greater reward than the believer who does not mix with people and does not put up with their annoyance.” [Ibn Maja] Attend gatherings of remembrance and seek knowledge, onsite and online. Try to ignore what they have to say, as you now have more independence than before. Support from the Law of the Country Try to seek local support and help from reliable local organizations, networks, and reliable female and male scholars. However, Allah Most High is watching, and He is the best judge. He is aware of the situation. Turn to Allah Most High Remember, this is a test. Consider it: Allah is redirecting you unto Him. It is a multifaceted journey, and each step will contribute to closeness to Him in shaAllah. Adopt the means, find ways to make things better, repent, keep supplicating, and after adopting all the means to seek support and justice, trust Him to make things better. Allah is watching. He will deal with the matter in His time and ways. Call for Excellence and Mutual Empathy Post-Divorce Allah calls for excellence in a post-marriage situation. Allah Most High says, “The divorce that can be returned from may be pronounced up to two times, then either honorably retaining her or kindly letting go. Allah calls for kind separation” [Quran, 2:229]. Given the considerations in such cases, we urge you to consult reliable local scholars about the situation’s specifics. Jazakum Allah khayr. I would like you to read the valuable answers below. In sha Allah, you will gain a deeper understanding of your question. Related abusive family Archives 9 Ways to Set Boundaries with Difficult Family Members How to Set Family Boundaries: A Therapist’s Guide Who Is Responsible for a Divorced Lady? – SeekersGuidance Can You Explain the Details of Alimony and Child Support during a Divorce? – Shaykh Abdul-Rahim Reasat – Seeker"
  },
  {
    "url": "https://seekersguidance.org/answers/children/who-gets-custody-of-my-daughters-if-i-seek-khula/",
    "question": "Who Gets Custody of My Daughters If I Seek Khula’?",
    "answer": "Answered by Mawlana Ilyas Patel Question If I seek khula‘ after years of abuse and hardship, who has custody of our 8- and 13-year-old daughters under Islamic Law? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. It is sad to know you have endured so many years of hardship. You will undoubtedly be greatly rewarded for your resilience. Custody (hadana) cases prioritize the child’s best interests—this principle is fundamental in Islamic Law, even predating most modern legal systems worldwide. Under normal circumstances, according to the Hanafi School, the mother (or, if she remarries or dies, the maternal grandmother, then the paternal grandmother) gets legal custody of a male child until the child is capable of taking care of his own basic bodily functions and needs, like eating, dressing, and cleaning himself, which, for legal purposes, may be approximated at seven years of age, a female child until she reaches puberty, which, for legal purposes, may begin at the age of nine years or any point thereafter, up until the age of fifteen. Thereafter, in each case, legal custody of the child is transferred to the father. [Maydani, al-Lubab Fi Sharh al-Kitab; Qadri Pasha, al-Ahkam al-Shar‘iyya fi al-Ahwal al-Shakhsiyya] Please read this detailed answer. Dispute Over Custody Resolving disagreements amicably and avoiding court involvement is vital. In summary, parents should prioritize their child’s interests over their own. Understanding the child’s needs is also essential. Collaborate to develop a schedule that ensures the child receives appropriate parenting from both the mother and father. The child’s well-being and future are critical and at stake. In summary, separating parents can mutually consider what might be best for the child if circumstances require it. Given the considerations in such cases, we urge you to consult reliable local scholars or counselors about the situation’s specifics. May Allah Most High destine what is good (khayr) for you. Pray istikhara for guidance and need regularly on this issue, and ask Allah Most High to destine what is good for you. I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Custody of a Child What Are the Obligations of a Father Who Does Not Have Custody of His Children? Child Custody Sharee Council The Fiqh Council Birmingham (FCB) Services – Birmingham Central Mosque Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , building your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in "
  },
  {
    "url": "https://seekersguidance.org/answers/mental-health/how-can-i-help-loved-ones-who-fear-most-things-lead-to-disbelief-shaykh-irshaad-sedick/",
    "question": "How Can I Help Loved Ones Who Fear Most Things Lead to Disbelief? – Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick How Can I Help Loved Ones Who Fear Most Things Lead to Disbelief? In this video answer, Shaykh Irshaad Sedick offers guidance on supporting loved ones who fear that many everyday matters lead to disbelief. Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/seeking-knowledge/how-to-deal-with-those-who-speak-on-religion-without-knowledge-shaykh-faraz-rabbani/",
    "question": "How to Deal With Those Who Speak on Religion Without Knowledge? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How to Deal With Those Who Speak on Religion Without Knowledge? In this video answer, Shaykh Faraz Rabbani outlines how to deal with individuals who speak about religion without proper knowledge. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/how-should-i-read-islamic-works-by-non-muslims-who-cast-doubt-on-islam-shaykh-faraz-rabbani-2/",
    "question": "How Should I Read Islamic Works by Non Muslims Who Cast Doubt on Islam? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How Should I Read Islamic Works by Non Muslims Who Cast Doubt on Islam? In this video answer, Shaykh Faraz Rabbani advises on how to approach Islamic works authored by non-Muslims who cast doubt on Islam. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/how-should-i-seek-guidance-and-emotional-clarity-if-i-married-under-pressure-shaykh-faraz-rabbani/",
    "question": "How Should I Seek Guidance and Emotional Clarity If I Married Under Pressure? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How Should I Seek Guidance and Emotional Clarity If I Married Under Pressure? In this video answer, Shaykh Faraz Rabbani offers guidance for those who married under pressure and are seeking emotional and spiritual clarity. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/adab/should-i-show-patience-or-take-action-against-my-disrespectful-roommate/",
    "question": "Should I Show Patience or Take Action Against My Disrespectful Roommate?",
    "answer": "Answered by Ustadha Shazia Ahmad Question Should I expose my 70-year-old roommate to my landlord, as I recorded him disrespecting and cursing me, so I can have him removed from the house? Or should I let it go since I’m already moving out in 20 days? Answer Thank you for your question. You should not bother doing this, as exerting patience is a good exercise in this situation, and you are leaving soon; the effort is not worth it. Adab and Patience The Prophet (Allah bless him and give him peace) said: “Those who do not show mercy to our young ones and do not realize the rights of our elders are not from us.” [Abu Dawud] The Prophet (Allah bless him and give him peace) said, “The believer who mixes with people and bears their annoyance with patience will have a greater reward than the believer who does not mix with people and does not put up with their annoyance.” [Ibn Maja] Many of us are tried and tested by the people around us, and patience and humility are key. Always keep your goal in mind: You must travel through this world giving to people more than taking, and you must have patience at every tribulation. Kindness and respect are beautiful qualities—when you show them to others, they are often reciprocated. Allah Most High has told us in the Quran, “Worship Allah ˹alone˺ and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, ˹needy˺ travellers, and those ˹bondspeople˺ in your possession. Surely Allah does not like whoever is arrogant, boastful.“ [Quran, 4:36] Landlord Although this roommate was completely in the wrong, I feel the effort of complaining about him will distract you and could potentially cause a bigger problem if the landlord doesn’t take your side. You should still tell the landlord that your roommate is difficult to live with and recommend that another roommate not be forced to live with him. Other than this, be kind, be patient, avoid him, and set boundaries. Tell him that you are being as quiet as possible and you would appreciate some compromise for the next 20 days. Also, look at his situation empathetically. If he is living with you at his age, he must not have a family or must be suffering from mental health issues or something more serious that has left him on his own. Please see more details here: Can the Worst of People Become Good? What Should I Know Before Moving In With Hindu Roommates? Should I Share an Apartment With Two Non-Muslim Girls or Live on My Own? What do I do with my roommate? A Reader on Patience and Reliance on Allah May Allah give you the best of this world and the next. [Ustadha] Shazia Ahmad Checked and Approved by Shaykh Irshaad Sedick Ustadha Shazia Ahmad lived in Damascus, Syria, for two years, where she studied ‘aqida, fiqh, tajweed, tafsir, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and o"
  },
  {
    "url": "https://seekersguidance.org/answers/family-ties/should-i-skip-my-brothers-wedding-to-stand-with-my-mother/",
    "question": "Should I Skip My Brother’s Wedding to Stand with My Mother?",
    "answer": "Answered by Ustadha Shazia Ahmad Question Should I attend my brother’s wedding if my mother refuses to go and wants me to stay away out of loyalty to her? Answer Thank you for your question. I don’t know why your mother is upset with your brother but it is haram to let hatred spread within your family. Go to the wedding. Ties of Kinship It is a great enormity to ruin the relationship with your brother. The true values of our religion are laid out in these hadith and Quranic verses: The Prophet (Allah bless him and give him peace) said: “Whoever believes in Allah and the Last Day should maintain the ties of kinship.” [Bukhari] The Prophet (Allah bless him and give him peace) said: “The one who severs ties of kinship will not enter Paradise.” [Bukhari; Muslim] The Prophet (Allah bless him and give him peace) said, “The most quickly rewarded of good deeds are kindness and upholding the ties of kinship, and the most quickly punished evil deeds are injustice and severing the ties of kinship.” [Ibn Maja] ‘Aisha reported that the Prophet (Allah bless him and give him peace) said, “Kinship (rahim) is derived from Allah. If anyone maintains ties of kinship, Allah maintains ties with him. If anyone cuts them off, Allah cuts him off.” [Bukhari] The Prophet (Allah bless him and give him peace) said, “Learn enough about your lineage to facilitate keeping your ties of kinship. For indeed keeping the ties of kinship encourages affection among the relatives, increases the wealth, and increases the lifespan.” [Tirmidhi] Anas ibn Malik reported that the Messenger of Allah (Allah bless him and grant him peace,) said, “Anyone who wants to have his provision expanded and his term of life prolonged should maintain ties of kinship.” [Bukhari] And Allah Most High has told us in the Quran, “People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of God, in whose name you make requests of one another. Beware of severing the ties of kinship: God is always watching over you. [Quran, 4:1] Mother There is no question that your mother has sinfully cut ties of kinship and is encouraging you to do the same. You must avoid this sin and go. Tell your mother you are going to the wedding because you fear Allah, not because you don’t love her. Tell her that Islam supersedes personal feelings and that the truth always manifests itself. Even if she is upset with you, she will get over it after some time. You will not lose if you stick to the standards set by Allah Most High and His Messenger, even if it seems hard at first. May Allah mend their relationship. Dua Please say this supplication daily: اللَّهُمَ حَبَّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. O Allah, make our faith beloved to us and beautify it in our hearts and make hateful to us disbelief, wickednes"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-can-i-seek-forgiveness-for-slander-committed-in-childhood-games-shaykh-faraz-rabbani/",
    "question": "How Can I Seek Forgiveness for Slander Committed in Childhood Games?–Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How can I seek forgiveness for slander committed in childhood games? Answer In this video answer, Shaykh Faraz Rabbani addresses the ruling on paying a corkage fee at a restaurant for others’ wine, even if only temporarily. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/how-should-marital-conflicts-be-addressed-according-to-islamic-teachings-shaykh-faraz-rabbani/",
    "question": "How Should Marital Conflicts Be Addressed According to Islamic Teachings? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How Should Marital Conflicts Be Addressed According to Islamic Teachings? In this video answer, Shaykh Faraz Rabbani outlines how marital conflicts should be addressed through mercy, patience, and principled communication. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/what-are-some-effective-means-for-getting-married-shaykh-faraz-rabbani/",
    "question": "What Are Some Effective Means for Getting Married? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani What Are Some Effective Means for Getting Married? In this video answer, Shaykh Faraz Rabbani outlines practical and spiritual steps to facilitate marriage, including sincere du‘a, seeking good character, and involving trusted elders. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/when-does-enjoining-right-and-forbidding-wrong-no-longer-apply-shaykh-irshaad-sedick/",
    "question": "When Does Enjoining Right and Forbidding Wrong No Longer Apply?—Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick Question When does enjoining right and forbidding wrong no longer apply? Answer In this video answer, Shaykh Irshaad Sedick explains when the duty to enjoin right and forbid wrong may no longer apply. Shaykh Irshaad Sedick graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah, under the tutelage of Shaykh Taha Karaan. He received Ijaza from several esteemed scholars and has authored “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?”. Shaykh Irshaad has over fifteen years of teaching experience, served as Director of the Discover Islam Centre, and Khatib at Masjid Ar-Rashideen. Currently, he leads Isnad Academy, focusing on Islamic podcasting and media, and holds a Master’s degree in Islamic studies from the University of Johannesburg."
  },
  {
    "url": "https://seekersguidance.org/answers/guidance-answers/can-i-break-institutional-rules-that-prevent-mosque-attendance-shaykh-faraz-rabbani/",
    "question": "Can I Break Institutional Rules That Prevent Mosque Attendance? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question Can I break institutional rules that prevent mosque attendance? Shaykh Faraz Rabbani discusses whether one may break institutional rules that restrict mosque attendance. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/education/can-i-attend-a-university-where-some-departments-teach-anti-islamic-content-shaykh-faraz-rabbani/",
    "question": "Can I Attend a University Where Some Departments Teach Anti-Islamic Content? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question Can I attend a university where some departments teach anti-Islamic content? Shaykh Faraz Rabbani addresses the permissibility of attending a university where some departments promote anti-Islamic ideas. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-should-muslims-respond-to-islamophobic-policies-at-work-or-school-shaykh-faraz-rabbani/",
    "question": "How Should Muslims Respond to Islamophobic Policies at Work or School?—Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How should Muslims respond to Islamophobic policies at work or school? Answer In this video answer, Shaykh Faraz Rabbani explains how Muslims should respond to Islamophobic policies at work or school. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/guidance-answers/how-is-stopping-an-action-in-front-of-others-considered-showing-off-riya-shaykh-irshaad-sedick/",
    "question": "How Is Stopping an Action in Front of Others Considered Showing Off (Riya)? – Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick Question How is stopping an action in front of others considered showing off (riya)? Shaykh Irshaad Sedick discusses how abandoning a good deed due to fear of people’s opinions can itself be a form of showing off (riya). Shaykh Irshaad Sedick graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah, under the tutelage of Shaykh Taha Karaan. He received Ijaza from several esteemed scholars and has authored “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?”. Shaykh Irshaad has over fifteen years of teaching experience, served as Director of the Discover Islam Centre, and Khatib at Masjid Ar-Rashideen. Currently, he leads Isnad Academy, focusing on Islamic podcasting and media, and holds a Master’s degree in Islamic studies from the University of Johannesburg."
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/how-can-a-muslim-balance-career-and-faith-in-non-muslim-environments-shaykh-faraz-rabbani/",
    "question": "How Can a Muslim Balance Career and Faith in Non-Muslim Environments? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How can a Muslim balance career and faith in non-Muslim environments? Shaykh Faraz Rabbani outlines how Muslims can maintain their faith while pursuing careers in non-Muslim environments. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/when-is-preferring-others-over-oneself-considered-sinful-in-islam-shaykh-irshaad-sedick/",
    "question": "When Is Preferring Others over Oneself Considered Sinful in Islam?—Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick Question When is preferring others over oneself considered sinful in Islam? Answer In this video answer, Shaykh Irshaad Sedick explains when preferring others over oneself can become sinful in Islam. Shaykh Irshaad Sedick graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah under the tutelage of Shaykh Taha Karaan. He received Ijaza from several esteemed scholars and has authored “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?”. Shaykh Irshaad has over fifteen years of teaching experience, served as Director of the Discover Islam Centre, and Khatib at Masjid Ar-Rashideen. Currently, he leads Isnad Academy, focusing on Islamic podcasting and media, and holds a Master’s degree in Islamic studies from the University of Johannesburg."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-can-i-overcome-fear-or-hesitation-in-advising-my-family-to-do-good-shaykh-faraz-rabbani/",
    "question": "How Can I Overcome Fear or Hesitation in Advising My Family to Do Good?—Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How can I overcome fear or hesitation in advising my family to do good? Answer In this video answer, Shaykh Faraz Rabbani explains how to overcome fear or hesitation when advising family members to do good. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/must-i-make-up-a-missed-sacrifice-udhiya-qurbani-shaykh-faraz-rabbani/",
    "question": "Must I Make Up a Missed Sacrifice Udhiya (Qurbani)? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Must I Make Up a Missed Sacrifice Udhiya (Qurbani)? In this video answer, Shaykh Faraz Rabbani explains the ruling on making up a missed Udhiya (Qurbani) sacrifice. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-to-respond-when-family-and-friends-oppose-your-beard-shaykh-faraz-rabbani/",
    "question": "How to Respond When Family and Friends Oppose Your Beard? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How to Respond When Family and Friends Oppose Your Beard? In this video answer, Shaykh Faraz Rabbani offers guidance on how to deal with opposition to growing a beard from family and friends. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/prayer/why-is-missing-emphasized-sunna-prayers-sinful-in-the-hanafi-school-shaykh-faraz-rabbani/",
    "question": "Why Is Missing Emphasized Sunna Prayers Sinful in the Hanafi School? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Why Is Missing Emphasized Sunna Prayers Sinful in the Hanafi School? In this video answer, Shaykh Faraz Rabbani explains why regularly missing emphasized sunna (sunna mu’akkada) prayers is deemed sinful in the Hanafi School. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/islamic-belief/how-can-i-strengthen-my-faith-when-i-feel-disconnected-shaykh-irshaad-sedick/",
    "question": "How Can I Strengthen My Faith When I Feel Disconnected? – Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick How Can I Strengthen My Faith When I Feel Disconnected? In this video answer, Shaykh Irshaad Sedick offers keen guidance on strengthening faith during times of spiritual disconnection. Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/general-counsel/how-should-one-respond-to-false-accusations-from-others-shaykh-faraz-rabbani/",
    "question": "How Should One Respond to False Accusations from Others? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How should one respond to false accusations from others? Shaykh Faraz Rabbani explains how to respond to false accusations with wisdom and dignity. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/is-it-permissible-to-attend-non-muslim-prayers-at-school-assemblies/",
    "question": "Is It Permissible to Attend Non-Muslim Prayers at School Assemblies?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Is it permissible to attend non-Muslim prayers at school assemblies without participating or showing reverence? Answer I pray you are well. Attending a Non-Muslim School It is permissible to attend a non-Muslim school, such as a Catholic school, provided that one is not forced to engage in the religious practices of that faith. Merely attending such a school is not impermissible in itself. The matter only becomes problematic if a person is required to participate in actions that contradict the teachings of Islam. Engaging in the Religious Practices of Other Faiths As believers, we do not engage in the worship of other religions, nor do we take part in their religious festivals. We have been forbidden from the religious practices of other faiths. We believe the Quran to be true. We know it is true. We know that the message of the Prophet Muhammad (Allah bless him and give him peace) is true. Therefore, worshipping other deities or affirming false beliefs found in other religions directly contradicts the teachings of Islam. Engaging in such worship can be very dangerous, and it is not permissible to participate in it. What to Do During a School Assembly If a Muslim attends such a school and finds themselves in an assembly where a hymn is being sung or a religious act is taking place, they may simply stand without participating. The proper response in such a situation is to stand and dislike the act in one’s heart. One should hate the fact that worship, which is deserved by Allah Most High, is being directed toward something that He has forbidden humanity to worship. This inward rejection preserves one’s faith while avoiding outward participation. Freedom of Belief and Personal Responsibility At the same time, others are free to practice their own faith. They have the free will to choose and practice whatever religion they wish. We are not here to force faith upon anyone. If someone willingly accepts Islam, they are most welcome. Otherwise, they are free to choose what they want. Ultimately, we will all stand before Allah Most High for judgment. However, as believers, we do not involve ourselves in the religious practices of other faiths. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ah"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/are-family-members-blameworthy-for-not-staying-constantly-with-a-dying-parent-due-to-exhaustion/",
    "question": "Are Family Members Blameworthy for Not Staying Constantly With a Dying Parent Due to Exhaustion?",
    "answer": "Answered by Shaykh Abdul-Rahim Reasat Question Are family members blameworthy if they are unable to remain constantly with a dying parent due to physical or emotional exhaustion? Answer I pray you are well. No, they are not blameworthy. This situation often involves emotional tension or conflict, but the reality is that exhaustion is real. If a person is genuinely exhausted, then they are exhausted. There is only so much that a human being can take. If someone says, for example, that they were present with their parent for the last half hour, but had been awake and attending to them for the previous three days, then no blame should be cast upon them. Statements made to hurt others in such emotionally charged moments are unfortunately common, but they do not reflect the reality of what a person is capable of bearing. Human Limits and Capacity A person can only handle what they are able to handle. This is the reality of being human. Whether it is physical fatigue, emotional fatigue, exposure to harm, or emotional strain, everyone has a limit. Those limits must be respected. People should respect others’ limits and recognize that no one has infinite capacity. For this reason, a person who is genuinely exhausted is not blameworthy. Being Present During Life It is also worth reflecting on how people sometimes react after someone has passed away. Many become very emotional and speak at length about how good the deceased person was. Yet during that person’s lifetime, they may not have made much effort to be present or supportive. The real importance is being good to people while they are alive. If one fulfills their duty and treats others well during their lives, then there is no need for excessive words afterward. At that point, such statements do not change anything. And Allah knows best. [Shaykh] Abdul-Rahim Shaykh Abdul-Rahim Reasat began studying Arabic Grammar and Morphology whilst studying for a degree in English and History. After graduating, He traveled to Damascus and studied Arabic, Hanafi Fiqh, Usul al-Fiqh, Theology, and Logic with Shaykh Adnan Darwish, Shaykh ‘Abd al-Rahman Arjan al-Binsawi, Shaykh Husayn Darwish, Shaykh Muhammad Darwish, the late Shaykh Rashad Shams, and others. He then moved to Amman to continue his studies in those fields, as well as in Tafsir, Quranic Sciences, Hadith Methodology and Commentary, Prophetic Biography, Prophetic Perfections and Traits, Rhetoric, Arabic Literature, and Tajwid. His teachers include Shaykh Ali Hani, Dr. Hamza al-Bakri, Dr. Salah Abu al-Hajj, Dr. Mansur Abu Zina, Shaykh Ahmad Hasanat, Shaykh Ahmad Jammal, and others."
  },
  {
    "url": "https://seekersguidance.org/answers/medicine/is-it-permissible-to-use-a-haram-medication-if-halal-is-ineffective/",
    "question": "Is it Permissible to Use a Haram Medication if Halal is Ineffective?",
    "answer": "Answered by Mawlana Ilyas Patel Question If a haram medication works better than a halal alternative for a chronic (not life-threatening) condition, is it permissible to use it? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Haram medicine becomes permissible only when a qualified medical expert confirms it is necessary and there is no effective, suitable halal alternative. [Ibn Mazza, al-Muhit al-Burhani] Please go through the valuable answers and links below. Insha’Allah, they will provide you with guidance and direction. Related Is It Permissible to Use Medicine With Haram Ingredients? Halal Medicine Archives When Can I Take a Medicine Containing Gelatin? Can I Take Medicine Containing Unlawful Ingredients? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani المحيط البرهاني في الفقه النعماني (5/ 373) [1] فإن الاستشفاء بالمحرم إنما لا يجوز إذا لم يعلم أن فيه شفاءً؛ أما إذا علم أن فيه شفاء، وليس له دواء آخر غيره فيجوز الاستشفاء به؛ Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-marriage-to-agnostics-permitted/",
    "question": "Is Marriage to Agnostics Permitted?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Can an agnostic woman who is respectful of Islam and supportive of her Muslim partner be considered from Ahl al-Fatra, and would marriage to her be permissible? Answer In the Name of Allah, the All-Merciful, the Especially Merciful. No, such a woman cannot be considered from Ahl al-Fatra, and marriage to her would not be permissible. Who Are the Ahl al-Fatra? Ahl al-Fatra no longer exists after the coming of the Prophet (Allah bless and give him peace). Allah (Most High) says: “We do not punish until We send a messenger.” [Quran, 17:15] The scholars explain that Ahl al-Fatra refers only to those who lived between messengers, before the truth reached them. Once the Prophet Muhammad (Allah bless and give him peace) was sent, the proof was established for all who heard of him. Allah says: “This Quran has been revealed to me so that I may warn you and whomever it reaches.” [Quran, 6:19] Meaning: whoever the message reaches, even indirectly, is no longer from Ahl al-Fatra. An agnostic who knows of Islam, lives with Muslims, and can seek knowledge is therefore fully mukallaf and not excused. Marriage Is Only Permitted to Muslim Women or Ahl al-Kitab Allah (Most High) says clearly: “Chaste women from the believers, and chaste women from those given the Scripture…” [Quran, 5:5] This is the entire scope of permissibility for Muslim men. It does not include: Agnostic women Atheists Polytheists Agnostics sympathetic to Islam People imagined to be from Ahl al-Fatra Ahl al-Fatra = Those Who Never Received a Binding Message As you outlined, the scholars explained that those between prophets were not accountable: “So that you may warn a people whose forefathers were not warned…” [Quran, 36:6] This applied only to pre-Islamic Arabs before revelation , not to anyone today who has access to Islam. Thus, it is incorrect to extend Ahl al-Fatra to a modern agnostic who is aware of Islam, respectful or otherwise. May Allah grant you clarity, wisdom, and the ability to guide others with compassion and truth. Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic "
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/do-pictures-on-packaging-affect-purchase-permissibility/",
    "question": "Do Pictures on Packaging Affect Purchase Permissibility?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is it sinful to buy products that display images of people showing ‘awrah or any pictures, whether real or cartoon? Answer In the Name of Allah, the Most Merciful and Compassionate. It is not sinful to purchase a product that is not inherently impermissible (haram) despite the presence of pictures portraying nakedness. This is based on a principle: Subsidiary matters are not singled out regarding the ruling. [Ibn Nujaym, al-Ashbah wa al-Naza’ir] The pictures portrayed on the packaging of a product are subsidiary to the product itself. Thus, if the product itself is permissible, a separate or alternate ruling is not singled out with its own ruling. Summary An example of this is purchasing undergarments. Many times, the packaging contains nude images of people wearing the product. It is permissible to buy the undergarment as explained, but it is advisable to remove or cover the packaging that contains pictures portraying nudity. This is closer to caution and prevents others in your household from accidentally seeing that nakedness. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/is-polygamy-halal-if-the-state-deems-it-illegal/",
    "question": "Is Polygamy Halal If the State Deems It Illegal?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If a country prohibits polygamy, is a second marriage still valid in Islam, and would the wife require a religious divorce to remarry? Similarly, if a husband issues talaq in a country where divorce is illegal, is the couple Islamically divorced even though breaking the law was sinful? Answer The validity of a marriage or divorce in Islam depends on whether it fulfils the requirements of Sacred Law, not the civil law of a country. Therefore, if a second marriage fulfills all the Islamic conditions, it is considered valid in Sacred Law even if the state does not legally recognize it. (In some countries, Muslim/Cultural marriages are not officially recognized, but are not illegal.) However, if a traditional Muslim Marriage is illegal (not even allowed without official recognition), then Muslims should generally obey that law: “O you who believe, obey Allah, and obey the Messenger, and those in authority among you.” [Quran, 4:59] Thus, where polygamy is legally prohibited, one should refrain from a second marriage out of respect for public order and to avoid legal harm, unless the law compels one to disobey Allah’s command. As for divorce, if a husband pronounces talaq, then the couple is divorced in Sacred Law, even if such an act is against state law. If there are specific procedures to be followed for legal compliance, they must be followed accordingly; however, the talaq remains valid regardless. I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/speech/is-complimenting-or-praising-others-permissible-in-islam-and-to-what-extent/",
    "question": "Is Complimenting or Praising Others Permissible in Islam, and To What Extent?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Is it permissible to compliment or encourage others—for example, by saying they look nice or did a good job—if it is done moderately and sincerely, without exaggeration or causing arrogance? Answer It is permissible–and sometimes praiseworthy–to offer sincere and positive compliments. This should be done truthfully and without exaggeration; and in ways that will not harm the one praised (such as causing them to become proud or conceited.) It is only this kind of untruthful, exaggerated, or harmful praise that is disliked according to Prophetic teachings. Allah Most High says, “Speak good to people.” [Quran, 2:83] The Messenger of Allah (Allah bless him and give him peace) said, “Whoever believes in Allah and the Last Day should say the good or remain silent.” [Bukhari; Muslim] What About the Prophetic Warning Against Excessive Praise? The Prophet (Allah bless him and give him peace) said, “If you see those who praise excessively, throw dust in their faces.” [Muslim] This is a stern discouragement–and not meant literally–against excessive, untrue, or harmful praise. [Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih; Ayni and others] The scholars suggest that it is better to praise the good action–rather than the person–and to strive to do it in a manner that cultivates gratitude to Allah, and encourages them to be consistent in such good works. One way is to pair compliments with du‘a, such as: “Masha’Allah, that was well done—may Allah bless you.” And Allah knows best. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School,” which was published by White Thread Press in 2004 and is"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/can-i-call-someone-an-angel-as-a-compliment/",
    "question": "Can I Call Someone an “Angel” as a Compliment?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible to call someone an “angel” as a way of praising their good character or kind heart? Answer In the Name of Allah, the Most Merciful and Compassionate. Yes, it is generally permissible to call someone an “angel” metaphorically to praise their good character, as long as you do not mean it literally (i.e., you do not believe they are actually an angel created by Allah). When the women of Egypt saw Prophet Yusuf (peace be upon him), they were so bewildered that they cut their hands. When cutting their fruit, they saw this object of wonder, the knife unconsciously ran over their hand, as it occasionally happens when one’s thought is diverted to something else, and said: مَا هَـٰذَا بَشَرً‌ا إِنْ هَـٰذَا إِلَّا مَلَكٌ كَرِ‌يمٌ “Oh God! He is no human being. He is but a noble angel.” By which they meant that one exuding such light can only be an angel. [Shafi, Ma‘arif al-Quran] Related Naming a Girl Malika Haram Because You Are Calling … naming children Archives Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-polymer-clay-permissible-when-it-contains-animal-derived-ingredients/",
    "question": "Is Polymer Clay Permissible When It Contains Animal-Derived Ingredients?",
    "answer": "Answered by Mawlana Ilyas Patel Question I bought Sculpey polymer clay, a man-made modeling material made from plastic PVC that hardens by baking. I found out on their website that it contains animal-based ingredients. If these ingredients are derived from haram animals, would they be permissible after being processed into polymer clay? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Polymer clay is mainly made of PVC and plasticizers. If these are chemically altered beyond recognition (istihala), they may be considered permissible. However, if you want to avoid doubts, then use and choose non-animal alternatives. Esteemed Muftis classify these types of industrial products as chemical transformation (istihala), necessity, and public predicament (umam al-balwa), as they are widely used in the industry. [Ibn ‘Abidin, Radd al-Muhtar; Zayla‘i, Tabyin al-Haqa’iq] Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hanafi-fiqh/is-using-a-relatives-money-allowed-during-genuine-hardship/",
    "question": "Is Using a Relative’s Money Allowed During Genuine Hardship?",
    "answer": "Answered by Mawlana Ilyas Patel Question My grandfather was in a coma for a month with a brain hemorrhage. Doctors confirmed he was brain-dead and wouldn’t wake. His brother abroad paid his hospital bills, and my mother visited him. She used his money early because she had no food or shelter for over three weeks. My grandfather only has his brother and an unmarried daughter. His brother said he doesn’t want the money. Was this haram or halal? Did she need to wait until he fully died? Answer In the Name of Allah, the Most Merciful and Compassionate. I hope you are in good health and faith. Thank you for your question. It was fine for your mother to use the money, as the family was aware of it. Additionally, it is only when a person dies that the deceased’s estate cannot be used without the consent of the potential heirs. The estate and wealth of the deceased are distributed in the following manner: Payment of funeral and burial expenses All monetary debts, and any Islamic will (wasiyya) from one-third of the wealth, including religious liabilities like unpaid Zakat and fidya. You may leave a will urging heirs to support each other after a parent’s death and distribute accordingly. The remaining assets will be distributed among inheritors per Islamic Sacred Law, with the guidance of a reliable Mufti or scholar. [Sajawandi, al-Siraji fi al-Mirath] I would like you to go through the valuable answers and links below. You will receive guidance and direction insha’Allah. Related Inheritance Archives How to Divide Inheritance After a Parent’s Death? – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersGuidance? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/what-determines-if-palmitic-and-linoleic-acids-become-permissible/",
    "question": "What Determines If Palmitic And Linoleic Acids Become Permissible?",
    "answer": "Answered by Mawlana Ilyas Patel Question Do palmitic acid and linoleic acid undergo istihala, like stearic acid, oleic acid, and myristic acid, since they are chemically identical regardless of whether derived from animal fat or plant oil? Answer In the Name of Allah, the Most Merciful and Compassionate. Leading contemporary Hanafi scholars have said any product that contains stearic acid, its derivatives, and similar chemically identical acids will be permissible to use due to going through chemical transformation (istihalat al-‘ayn) and widespread affliction (‘umum al-balwa). However, if you can find an alternative, then you may use that to avoid misgivings. [Ibn ‘Abidin, Radd al-Muhtar] Related Is It Permissible to Use Cosmetics and Body Care Products That Contain Animal Ingredients? Is It Permissible To Use Products That Contain Stearic Acid? The Islamic Workbook for Religious OCD (Waswasa)—(Book Recommendation) Why not begin your search for knowledge by signing up for a course on SeekersGuidance? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/what-should-be-done-with-a-caged-bird-that-cannot-be-kept-legally/",
    "question": "What Should Be Done With a Caged Bird That Cannot Be Kept Legally?",
    "answer": "Answered by Shaykh Faraz Rabbani Question What should one do with a caged bird that cannot survive outside, may be impure, and is illegal to keep—should it be released or given to an organization even if it may suffer? Answer In the Name of Allah, the Merciful and Compassionate I hope you’re doing well, insha’Allah. If keeping the bird is illegal, you must not keep it. If releasing it would either break the law or expose the animal to harm, the correct step is to surrender it to a reputable animal-protection body that can handle it safely and lawfully. This is both practical and fulfills your worldly and moral responsibility. Allah Most High commands us, “Do not transgress. Allah does not love the transgressors.” [Quran, 2:190] This includes harming creatures without right. The Messenger of Allah (Allah bless him and give him peace) forbade harming animals. [Bukhari] Thus, if you follow the local laws, surrender the bird to a local animal protection organization, and repent from your past action, then you have cleared your dues. May Allah bless you for your concern and care. And Allah knows best. Related Mercy Killing of Animals to End Their Suffering Obeying the Law of the Land in the West [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School.” This book, published by White Thread Press in 2004, is a significant contribution to Islamic literature. His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse. Shaykh Faraz Rabbani’s life and work embody a profound "
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-haram-to-listen-to-women-singing-if-there-is-no-fear-of-temptation/",
    "question": "Is It Haram to Listen to Women Singing If There Is No Fear of Temptation?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is it haram to listen to women singing if there is no fear of temptation, or is it always prohibited? Answer In the Name of Allah, the Most Merciful and Compassionate It is prohibitively disliked to listen to the melodious, beautiful voice of a woman, regardless of whether there is a fear of desire or not. Allah Most High says to women, “O wives of the Prophet! You are not like any other woman: if you are mindful ˹of Allah˺, then do not be overly effeminate in speech ˹with men˺, or those with sickness in their hearts may be tempted, but speak in a moderate tone.” [Quran, 33:32] Although this verse is addressing the mothers of the believers, its injunctions apply to all Muslim women. Thus, for a woman to overly effeminate (or soften) her voice such that marriageable men could hear her, she would be considered sinful for doing so. And that which is sinful to speak is sinful to hear. [Jassas, Ahkam al-Quran] Hope this helps. Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-a-sin-to-hide-ones-income-to-avoid-dues-out-of-financial-hardship/",
    "question": "Is It a Sin to Hide One’s Income to Avoid Dues out of Financial Hardship?",
    "answer": "Answered by Shaykh Irshaad Sedick Question How serious is undeclared work (earning income without disclosure to avoid lawful dues)? Should such cases be judged differently from crimes like theft or drug dealing, especially when done out of financial hardship rather than greed? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. May Allah grant you clarity and provide ease and lawful sustenance. Undeclared work may not be the same as theft or drug dealing, but it still involves an element of deception and civil disobedience. The Prophet (Allah bless him and give him peace) said, “Whoever cheats us is not of us.” [Muslim] Deceit and dishonesty are undoubtedly sins in Islam, even if the harm is less apparent. However, our religion also recognizes the difference between greed and hardship. When someone hides income purely to amass wealth or out of stinginess, it is undoubtedly more blameworthy than when one does so under genuine financial duress. However, one must abide by governing laws as long as they conform to Allah’s Law. Allah (Most High) says: “O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you ˹truly˺ believe in Allah and the Last Day. This is the best and fairest resolution.” Believers should always seek lawful means, speak truthfully, and rely upon Allah for provision. If one has erred, repentance and rectification are required, with trust that Allah forgives those who turn back to Him sincerely. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/is-it-permissible-for-a-male-muslim-to-study-physiotherapy-when-the-course-requires-examining-non-mahram-women/",
    "question": "Is It Permissible for a Male Muslim to Study Physiotherapy When the Course Requires Examining Non-Mahram Women?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible for a male Muslim to study physiotherapy when the course requires touching or examining non-mahram women, if he limits contact, requests male partners, and only does what is necessary to complete the qualification? Would this be considered a valid necessity, especially if he intends to work mainly with male patients or in a gender-segregated environment later? Answer I hope you are in good faith and health. Thank you for your question. [Ibn ‘Abidin, Radd al-Muhtar] It is permissible to study physiotherapy, train, and work with limited contact with the opposite gender, as long as necessary restrictions are followed as much as possible. May Allah facilitate beneficial knowledge, ease your studies, future work, and accept your intentions. Dua Ask Allah (Most High) for regular guidance and beneficial knowledge. It was narrated from Umm Salama that when the Prophet (Allah bless him and give him peace) performed the morning prayer, while he said the Salam, he would say: اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا طَيِّبًا، وَعَمَلاً مُتَقَبَّلاً ‘Allahumma inni as’aluka ‘ilman nafi‘an, wa rizqan tayyiban, wa ‘amalan mutaqabbalan (O Allah, I ask You for beneficial knowledge, goodly provision, and acceptable deeds).’” [Ibn Maja] اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى Abdullah Ibn Mas‘ud said on the authority of the Prophet (Allah bless him and give him peace) that he used to say, “Allahumma inni as’aluka al-huda wa al-tuqa wa al-‘afafa wa al-ghina (O Allah, I ask You for guidance, piety, self-control, and free of want.) [Muslim] May Allah grant you the best in this life and the Hereafter. I would like you to go through the valuable answers and links below. You will receive guidance and direction in sha Allah. Related Nurse Archives Is it permissible to treat patients of the opposite gender in Ramadan? How Can I Follow My Religion Working as a Female Doctor? Choosing a Medical Career and Following Gender Interaction Rules Should I give up a medical degree due to contact with male patients? Touching male patients in the course of studies Why not begin your search for knowledge by signing up for a course on SeekersAcademy ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he liv"
  },
  {
    "url": "https://seekersguidance.org/answers/jobs-and-income/is-it-permissible-to-work-as-a-financial-crime-analyst/",
    "question": "Is It Permissible to Work as a Financial Crime Analyst?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible to work as a financial crime analyst, given that the job involves investigating money laundering, fraud, and other financial crimes within banks or financial institutions? Answer In the Name of Allah, the Most Merciful and Compassionate I hope you are in good health and faith. Thank you for your question. It is permissible for you to work as a financial crime analyst. The nature of your job and work is permissible in and of itself. You will work to investigate laundering, fraud, and other related crimes. In principle, one looks at two factors to determine the Sharia compliance of a job: The nature of the job description, whether it is permissible or not. The work you will do involves investigating laundering, fraud, and other related crimes. The majority of the source of the funds from which the employees of the bank are remunerated. You can assume you will be remunerated from the depositor’s funds, admin and service fees, etc. [Ibn Maza, al-Muhit al-Burhani; al-Fatawa al-Hindiyya; Taqi Usmani, Fiqh al-Buyu‘] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related What is the Ruling of Developing a Supporting Application for a Bank? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , such as those offered in the Islamic Studies Curriculum (seekersguidance.org), and build your way up, completing each course as you progress? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani ولو آجر نفسه ليعمل في الكنيسة ويعمرها فلا بأس به؛ إذ ليس في نفس العمل معصية الكتاب: المحيط البرهاني في الفقه النعماني: فقه الإمام أبي حنيفة المؤلف: برهان الدين أبو المعالي محمود بن أحمد بن عبد العزيز بن عمر بن مَازَةَ البخاري الحنفي (ت ٦١٦ هـ) المحقق: عبد الكريم سامي الجندي الناشر: دار الكتب العلمية، بيروت – لبنان Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/adab/is-it-permissible-to-keep-a-wooden-plaque-with-the-names-of-allah-on-it/",
    "question": "Is It Permissible to Keep a Wooden Plaque with the Names of Allah on It?",
    "answer": "Answered by Mawlana Ilyas Patel Question What should I do with a wooden plaque with Allah’s and the Prophet’s names, Surat al-Qalam verses, and ‘SAW’ found at my grandfather’s house? Someone said it might be impermissible. I’m unsure how to dispose of it properly—burning, burying, or keeping it high might be difficult or oppose my family’s views. Is keeping it on a high shelf acceptable, or would not acting be sinful or make me a disbeliever? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. It is permissible to keep and hang the frame. It has a Quranic verse, Allah’s name, and the name of His Prophet (Allah bless him and give him peace). If opposed, keep it respectfully somewhere high up or in a safe place, or give it away. Not acting won’t make you a disbeliever if you have respect for it in your heart. [Ibn ‘Abidin, Radd al-Muhtar] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related What Should I Do with Objects With Allah’s Name on Them … Treating the Qur’an and the Name of Allah With Respect How Should I Dispose Of Items With Islamic Names On Them Undressing in a Room With Qur’anic Verses Hanging on … Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/what-should-i-do-after-accidentally-overcharging-customers-at-work/",
    "question": "What Should I Do After Accidentally Overcharging Customers at Work?",
    "answer": "Answered by Shaykh Yusuf Weltch Question I accidentally overcharged customers at work without realizing the discount policy. I informed my manager, but I’m unsure if refunds will be issued. Am I religiously obligated to track down and repay those affected, even if I don’t know who they are? Answer In the Name of Allah, the Most Merciful and Compassionate. As an employee, you are essentially an agent acting on behalf of your employer. You are therefore required to act according to the guidelines and description of your job. [Ibn ‘Abidin, Radd al-Muhtar] If you accidentally overcharged a client, you would be required to inform your manager, which you did. And it would then be their responsibility to make sure the funds reached their rightful owner. If you know the customer or can reach out to them, then to the extent that you have that means, you are obliged to do so. Being that it was an accident, you are not obliged or accountable for any more than the above, in addition to seeking Allah’s forgiveness. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-shave-the-beard-for-firefighting-if-a-seal-is-needed-for-breathing-equipment/",
    "question": "Is It Permissible to Shave the Beard for Firefighting If a Seal Is Needed for Breathing Equipment?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible to shave the beard for firefighting if a seal is needed for breathing equipment? During smoke diving, a proper seal for masks is essential, and alternative gear may not suffice. Is shaving the beard allowed in this situation? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question and for seeking guidance for an important job and work in the community. It will be impermissible to shave the beard for a firefighting job. However, you may want to request them to allow you on religious grounds and allow you to keep the bare minimum if you are currently working or intend to work. Seek Accommodation: Request a religious exemption from your employer, supported by a letter from your local masjid. Compromise: Allow you to keep a bare minimum beard and facilitate equipment and work within the firefighting service that allows it. If no other option exists, you may work in such a place temporarily while actively searching for a more suitable job. Alternative Jobs: If denied, consider finding work with an employer who respects your religious values. Trust that leaving something for Allah’s sake brings something better in return. Abu Qatada (Allah be pleased with him) reports that the Prophet (Allah bless him and give him peace) said, “Verily, you will never leave anything for the sake of Allah Most High but that Allah will replace it with something better for you.” [Ahmad] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Beard Archives Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-use-employer-provided-health-insurance-if-it-has-no-affordable-alternatives/",
    "question": "Is It Permissible to Use Employer-Provided Health Insurance If It Has No Affordable Alternatives?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible to use employer-provided health and dental insurance if it reduces financial strain and has no affordable alternatives? Answer I pray you are in good faith and health. Thank you for your question. You can take advantage of health and dental insurance provided by your employer, which is not deducted from your salary, easing financial strain on you and your family. Generally, any kind of insurance is prohibited. However, you are permitted to use the provided facility since you do not have an agreement with the insurance company; your employer handles it and pays the premium itself. Also, the legal maxim is clear: “Necessities permit the prohibited.” [Hamawi, Ghamz ‘Uyun al-Basa’ir Fi Sharh al-Ashbah Wal-Nadha’ir; Rada-al-Haq, Fatawa Darul Ulum Zakariyya] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Is It Permissible to Use Employer-Funded Private Medical … Can I Enroll in a Health Benefits Package That Includes Life Insurance?- Shaykh Faraz Rabbani Why not begin your search for knowledge by signing up for a course on SeekersAcademy , like the Islamic Studies Curriculum or Youth Islamic Studies Curriculum , building your way up, doing each course. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/transactions/if-part-of-my-salary-is-invested-in-an-interest-bearing-fund-can-i-sign-the-contract-if-i-plan-to-purify-my-earnings/",
    "question": "If Part of My Salary Is Invested in an Interest-Bearing Fund. Can I Sign the Contract If I Plan to Purify My Earnings?",
    "answer": "Answered by Shaykh Muhammad Carr Question Suppose part of my salary and my employer’s contribution are invested in an interest-bearing fund. Can I sign the contract if I plan to donate the entire interest amount to charity and retain only the halal portion? Answer In the Name of Allah, the Most Merciful and Compassionate. Thank you for your question. “So fear Allah all you can, and hear, obey and expend: It were better for your very selves.” [Quran, 64:16] Investing in an interest-bearing fund would only be permissible if the interest and other impermissible revenue are less than 5 per cent of total revenue. You must find out the nature of the fund in question to ascertain whether it is Sharia-compliant or non-compliant. Criterion The objectives of the companies you wish to invest in or trade shares with must not be prohibited, such as the manufacturing of liquor, trading in swine, or engaging in transactions involving Riba. If the corporation’s objectives are impermissible, then its formation is also impermissible, and consequently, investing in or trading shares of such a corporation is likewise prohibited. The fundamental rule is that acquiring shares in, and engaging in transactions (investment or trading) involving the shares of corporations that occasionally engage in interest and other prohibited activities—despite their primary business being permissible—is prohibited. However, this rule does not apply to subscription and transactions (investment or trading) under the following conditions: The corporation must not state in its memorandum of association that one of its objectives is to deal in interest, or engage in the trade of prohibited goods or materials such as pork (swine) and similar items. The total amount raised through interest-based loans, whether long-term or short-term debt, must not exceed 30% of the corporation’s total asset value. It is important to note that raising loans on interest is prohibited regardless of the amount. The total amount of interest-bearing deposits, whether short-term, medium-term, or long-term, must not exceed 30% of the corporation’s total asset value. It should be understood that interest-bearing deposits are prohibited, regardless of the collective amount. The income generated from prohibited activities or assets must not exceed 5% of the corporation’s total revenue, regardless of whether the income comes from engaging in a prohibited activity, owning a prohibited asset, or other sources. If any income source is not adequately disclosed, additional effort should be made to identify it, ensuring that due diligence and caution are observed. [See AAOIFI] Different Purification Methods If the fund passes the Sharia filters, purification is necessary to ensure that the earnings comply with Sharia. There is a general consensus that purification is required, but scholars differ as to exactly how this should be done. There are a few standard methods used for purification: Dividend purification method: Only "
  },
  {
    "url": "https://seekersguidance.org/answers/medicine/is-microneedling-permissible-if-a-hyaluronic-acid-serum-enters-the-skin-during-the-procedure/",
    "question": "Is Microneedling Permissible If a Hyaluronic Acid Serum Enters the Skin During the Procedure?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is microneedling permissible if a hyaluronic acid serum enters the skin during the procedure, and is this considered like fillers or different? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Hyaluronic Acid Hyaluronic acid comes from animal, plant, or synthetic sources. Plant-based or synthetic Hyaluronic acid is permissible. For animal-derived collagen and Hyaluronic acid, since non-Muslims make most of them and the animals are not slaughtered Islamically, they are generally not permissible unless they come from a permissible animal’s bone or hair. If derived from animals and it undergoes istihala, such products are permissible if the remaining ingredients are permissible. Micro-Needling Micro-needling for any type of restorative purpose is permissible, but not for modifications like fighting aging, which is impermissible. However, using micro-needling for normal aging signs, like wrinkles after 30, for example, is changing Allah’s creation. These aging signs are a natural part of human development. Key Principle – Cosmetical v Restorative A treatment performed solely for cosmetic or augmentation reasons is not permissible. It is only permitted when a restorative procedure is used to correct abnormalities and defects. There is a key principle here. If something is abnormal and defective, restoring it to its natural form is permitted. This is considered a restorative procedure rather than a cosmetic or beautification procedure. Medical restorative procedures aimed at correcting defects and abnormalities are not seen as altering Allah’s creation. For example, a person may be born with a crooked nose, cleft lip, or extra finger. Restorative medical procedures to fix these defects are acceptable, as they involve correcting an abnormality. [Ibn ‘Abidin, Radd al-Muhtar; Mawsili, al-Ikhtiyar Li-Ta‘lil al-Mukhtar; Usmani, Takmilat Fath al-Mulhim] Related The hype on hyaluronic acid – Harvard Health Is It Permissible To Use Products That Contain Stearic Acid? – SeekersGuidance Is It Permissible to Use Cosmetics and Body Care Products That Contain Animal Ingredients? – SeekersGuidance Are Products by Dove Companies Permissible to Use? (seekersguidance.org) Why not begin your search for knowledge by signing up for a course on SeekersAcademy? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani وقال الموصلي في الاختيار (٤/١٦٤): والنامصة: التي تنتف الشعر من الوجه، والمتنمصة: التي يفعل بها ذلك. وقال ابن عابدين في رد المحتار (٦/٣٧٣): ولعله محمول على ما إذا فعلته لتتزين للأجانب، وإلا فلو كان في وجهها شعر ينفر زوجها عنها بسببه، ففي تحريم إزالته بعد، لأن الزينة للنساء مطلوبة للتحسين، إلا أن يحمل على ما لا ضرورة إليه لما في نتفه بالمنماص من الإيذاء. وفي تبيين المحارم: إزالة الشعر من الوجه حرام إلا إذا نبت للمرأة لحية أو شوارب فلا تحرم إزالته بل تستحب اهـ، وفي التتارخانية عن ال"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-use-an-ai-generated-male-voice-to-promote-halal-products-without-music/",
    "question": "Is It Permissible to Use an AI-Generated Male Voice to Promote Halal Products Without Music?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Does creating or using an AI male voice to promote halal products count as imitating Allah’s creation, even though the voice is not real? Answer In the Name of Allah, the All-Merciful, the Especially Merciful. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. Using AI voices to create or promote lawful products is lawful according to Sacred Law, provided the content remains within the bounds of Sacred Law. It must be free from unlawful elements such as lies and music. Still, an AI voice, no matter how accurate, will never be as beautiful as the human voice. Imitation of Allah’s Creation The prohibition against “imitating the creation of Allah” applies to drawing/painting animate beings in form or image. For example, sculpting or animating human or animal figures with full features. An AI voice does not fall into this category because it does not represent a living soul or claim the ability to “create”, and Allah knows best. It is merely the digital arrangement of sounds, somewhat similar to microphones, loudspeakers, or synthesizers. Allah Most High says: “He is the One Who created everything in the earth for you.” [Quran, 2:29] Accordingly, using what He has created for the benefit of creation, such as education, proselytization, or lawful marketing, is permissible and praiseworthy if done with a positive intention (niyya). Guidelines for Permissible Use The material should contain lawful content. It should not imitate or misrepresent real individuals in a deceitful way. It must avoid music, suggestive tones, or anything incongruent with Sacred Law So long as these conditions are fulfilled, there is no harm in using an AI voice as a professional or creative tool. It is not considered an imitation of Allah’s creation, nor is it sinful in itself. I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest "
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/is-it-haram-to-accept-a-house-from-social-housing-that-was-built-through-interest-based-loans/",
    "question": "Is It Haram to Accept a House from Social Housing That Was Built Through Interest-Based Loans?",
    "answer": "Answered by Mawlana Ilyas Patel Question Am I involved in Riba by accepting a flat from social housing if it was built through interest-based loans, and rent contributes to loan repayment? Answer I pray you are in good faith and health. Thank you for your question. You are not involved in interest (riba) by renting a social housing flat in this case, because you are not a party to the interest-bearing loan. The prohibition applies to those who directly contract in interest. Your rental agreement is a separate contract, and it is permissible because your rent is for benefiting from the property. The fact that the landlord may use your rent to repay their own interest-based loan does not make you a party to that loan. General Accountability of Sin In general, one has no control over the actions of others and will not be held accountable by Allah for their deeds. Allah says: “Say, ˹O Prophet, “Should I seek a lord other than Allah while He is the Lord of everything?” No one will reap except what they sow. No soul burdened with sin will bear the burden of another . Then to your Lord is your return, and He will inform you of your differences.” [Quran, 6:164] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related What are the principles of work and Assistance in sin? [Video] – SeekersGuidance Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , and build your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/is-it-permissible-to-use-tanned-leather-from-halal-animals-not-slaughtered-islamically/",
    "question": "Is It Permissible to Use Tanned Leather from Halal Animals Not Slaughtered Islamically?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is it permissible to use tanned leather from halal animals not slaughtered Islamically, such as those that died naturally or were part of the food industry? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Yes, it is permissible to use tanned leather from halal animals not slaughtered Islamically. The tanning process purifies it. [Shurunbulali, Maraqi al Falah] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Leather Archives Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/purity/is-a-formaldehyde-free-keratin-treatment-valid-for-wudu-and-ghusl/",
    "question": "Is a Formaldehyde-Free Keratin Treatment Valid for Wudu and Ghusl?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is a formaldehyde-free keratin treatment valid for wudu and ghusl if it allows water to reach the hair and scalp? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Yes, formaldehyde-free keratin treatment is valid for wudu and ghusl. A barrier blocking water from touching the skin invalidates wudu or ghusl if it’s a distinct, non-porous substance like paint, glue, or wax. However, it isn’t considered a barrier if a substance is absorbed into the skin, leaves no layer, and doesn’t repel water. [Ibn ‘Abidin, Radd al-Muhtar] I would like you to read the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related: Barriers For Wudu What Barriers on Skin Affect a Valid Wudu? – Shaykh Faraz (video) Why not begin your search for knowledge by signing up for a course on SeekersGuidance? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/can-a-man-marry-a-woman-who-is-both-his-half-brothers-daughter-and-his-maternal-first-cousin/",
    "question": "Can a Man Marry a Woman Who Is Both His Half-Brother’s Daughter and His Maternal First Cousin?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Can a man marry a woman who is both his half-brother’s daughter and his maternal first cousin? Answer In the Name of Allah, the Most Merciful and Compassionate No, it is not permissible for a man to marry his half-brother’s daughter, as she is his niece. It is not permissible for someone to marry his niece, even if she be his cousin as well. [Maydani, al-Lubab fi Sharh al-Kitab] Allah Most High says, “˹Also˺ forbidden to you for marriage are your mothers, your daughters, your sisters, your paternal and maternal aunts, your brother’s daughters , your sister’s daughters, your foster-mothers, your foster-sisters, your mothers-in-law, your stepdaughters under your guardianship if you have consummated marriage with their mothers—but if you have not, then you can marry them—nor the wives of your own sons, nor two sisters together at the same time—except what was done previously. Surely Allah is All-Forgiving, Most Merciful.” [Quran, 4:23] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/how-can-organizers-avoid-facilitating-guests-alcohol-consumption/",
    "question": "How Can Organizers Avoid Facilitating Guests’ Alcohol Consumption?",
    "answer": "Answered by Mawlana Ilyas Patel Question I organize university lecture dinners where attendees sometimes bring their own wine. Some restaurants charge a corkage fee for this, which I pay upfront and get reimbursed. Does paying this fee—even temporarily—count as paying for alcohol, and is it sinful to be involved in this way? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Yes, it may be sinful to facilitate alcohol consumption, even indirectly. Paying the fee makes you an active participant, and even reimbursed payments involve initial burden sharing. This can be seen as aiding in sin, which the Quran warns against. Allah Most High said, “Do not assist one another in sin and transgression.” [Quran 5:2] Degrees of Assisting Another in Sin In the Hanafi School, this has levels: It is haram to do that which is a direct cause for sin; It is disliked doing that which is an indirect cause for sin; It is better to avoid that which could be a cause for sin. [Ibn ‘Abidin, Radd al-Muhtar; Zayla‘i, Tabyin al-Haqa’iq; Nahlawi, Durar al-Mubaha; ‘Usmani, Fiqh al-Buyu‘] Possible Alternatives To avoid, you might consider: Choosing venues with no corkage policy (or where alcohol isn’t part of the setting). Making it clear in your event guidelines that guests who bring wine must handle their own corkage payments. Delegating the booking to someone else. Related What are the principles of work and Assistance in sin? [Video] How to Distinguish When Something Is Indirect or Direct Assistance in Sin? Is It Permissible to Deliver Haram Things to Non-Muslims? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/is-it-permissible-to-submerge-a-slaughtered-chicken-in-hot-or-boiling-water-to-remove-its-feathers/",
    "question": "Is It Permissible to Submerge a Slaughtered Chicken in Hot (or Boiling) Water to Remove Its Feathers?",
    "answer": "Answered by Mawlana Ilyas Patel Question What are the rules for immersing a slaughtered chicken in hot (or boiling) water to remove its feathers? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Esteemed specialists Muftis in Halal slaughtering conclude that this practice is permissible as long as the chicken has been properly slaughtered, internal impurities have been removed, and the water is not boiling. The meat remains pure and halal if the water is below boiling and the immersion is brief. However, if boiling water is used or the chicken is left submerged long enough for impurities to seep into the flesh, the meat could become impure and unlawful. [Hamawi, Ghamz ‘Uyun al-Basa’ir Fi Sharh al-Ashbah wa al-Nadha’ir] I would like you to read through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Dunking Chicken in Hot Water After Slaughtering Them Can We Eat Machine-Slaughtered Meat? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , and build your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani الدَّجَاجَةُ إذَا ذُبِحَتْ وَنُتِفَ رِيشُهَا وَأُغْلِيَتْ فِي الْمَاءِ قَبْلَ شَقِّ بَطْنِهَا صَارَ الْمَاءُ نَجِسًا وَصَارَتْ نَجِسَةً بِحَيْثُ لَا طَرِيقَ لِأَكْلِهَا ٤٢ – إلَّا أَنْ تَحْمِلَ الْهِرَّةَ إلَيْهَا فَتَأْكُلَهَا. (٤٢) قَوْلُهُ: وَأُغْلِيَتْ فِي الْمَاءِ إلَخْ. حَقُّ الْعِبَارَةِ أَنْ يُقَالَ لَوْ أُلْقِيَتْ الدَّجَاجَةُ حَالَ الْغَلَيَانِ فِي الْمَاءِ. قَالَ فِي الْفَتْحِ: لَوْ أُلْقِيَتْ الدَّجَاجَةُ حَالَةَ الْغَلَيَانِ فِي الْمَاءِ قَبْلَ أَنْ يُشَقَّ بَطْنُهَا لِنَتْفِ رِيشِهَا أَوْ كَرِشِهَا قَبْلَ الْغُسْلِ لَا تَطْهُرُ أَبَدًا يَعْنِي لِتَشَرُّبِهَا النَّجَاسَةَ الْمُتَحَلِّلَةَ بِوَاسِطَةِ الْغَلَيَانِ، لَكِنْ عَلَى قَوْلِ أَبِي يُوسُفَ يَجِبُ أَنْ تَطْهُرَ عَلَى قَانُونِ مَا تَقَدَّمَ فِي اللَّحْمِ (انْتَهَى) . قَالَ بَعْضُ الْفُضَلَاءِ: وَعَلَى الْقَوْلِ الْأَوَّلِ اُشْتُهِرَ أَنَّ اللَّحْمَ السَّمِيطَ بِمِصْرَ نَجِسٌ لَا يَطْهُرُ، لَكِنَّ الْعِلَّةَ الْمَذْكُورَةَ لَا تَثْبُتُ حَتَّى يَصِلَ الْمَاءُ إلَى حَدِّ الْغَلَيَانِ وَيَمْكُثُ فِيهِ اللَّحْمُ بَعْدَ ذَلِكَ زَمَانًا يَقَعُ فِي مِثْلِهِ التَّشَرُّبُ وَالدُّخُولُ فِي بَاطِنِ اللَّحْمِ وَكُلٌّ مِنْ الْأَمْرَيْنِ غَيْرُ مُتَحَقِّقٍ فِي السَّمِيطِ الْوَاقِعِ بِمِصْرَ حَيْثُ لَا يَصِلُ الْمَاءُ إلَى حَدِّ الْغَلَيَانِ وَلَا يُتْرَكُ فِيهِ إلَّا مِقْدَارُ مَا يَصِلُ الْحَرَارَةُ إلَى سَطْحِ الْجِلْدِ الكتاب: غمز عيون البصائر في شرح الأشباه والنظائر المؤلف: أحمد بن محمد مكي، أبو العباس، شهاب الدين الحسيني الحموي الحنفي (ت ١٠٩٨هـ) الناشر: دار الكتب العلمية Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he"
  },
  {
    "url": "https://seekersguidance.org/answers/eschatology/how-can-resurrection-occur-if-human-bones-completely-decay/",
    "question": "How Can Resurrection Occur If Human Bones Completely Decay?",
    "answer": "Answered by Mawlana Ilyas Patel Question If science indicates that all human bones decay over time, how should we understand the hadith stating that a part of the human body remains from which resurrection will occur? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Abu Hurayra (Allah be pleased with him) said: The Prophet (Allah bless him and give him peace) said, “Between the two Blowing of the Trumpet there will be an interval of forty.” The people said, “O Abu Hurayra! Do you mean forty days?” He said, “I cannot say anything.” They said, “Do you mean forty years?” He said, “I cannot say anything.” They said, “Do you mean forty months?” He said, “I cannot say anything.” The Prophet added: “Everything of the human body will perish except the last coccyx bone (end part of the spinal cord), and from that bone Allah will reconstruct the whole body. Then Allah will send down water from the sky, and people will grow like green vegetables.” [Bukhari; Muslim] Abu Bakr ibn Abi Dawud narrated in The Book of Resurrection and Rising from the hadith of Abu Sa‘id that it was said: “And what is it, O Messenger of Allah?” He replied: “Like a mustard seed; from it you will be recreated.” Abu al-‘Abbas al-Qurtubi attributed it to The Book of Resurrection by Ibn Abi al-Dunya, indicating that it is extremely small. This was stated by Wali al-Din (Allah have mercy on him) And in al-Fath it is said: Ibn al-Jawzi reported that Ibn Aqil said: “Allah has a secret in this which none knows except Allah, for the One who brings existence into being from nothing does not need anything upon which to build.” [Adam al-Atyubi, Dhakhira al-‘Uqba fi-Sharh al-Mujtaba] How Will The Tailbone Come Into Existence if it Was Cremated? If we analyze the above hadith, we see that creation and recreation occur through the tailbone. If some human beings were cremated after their death, then Allah Most High would first recreate the tailbone, and then the human beings would grow out of it as they were created the first time, which is easy for Allah Most High. The Quran is Not a Scientific Book The Quran is not a scientific book; it is the Divine Speech of Allah Most High that provides guidance for humans to meet their worldly needs, achieve eternal salvation, and serves as a warning for those who transgress. Unless for general interest or scholarly specialization, one should focus on these aspects of the Quran and dedicate their heart to Allah and His Messenger, as ultimately, this is what truly matters—the purpose of the guidance. I would like you to go through the valuable answers and links below. You will receive guidance and direction, insha’Allah. Related How Will Our Bodies Be Resurrected – the Same or Different? Qur’an Versus and Scientific Findings Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress t"
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/does-this-dua-protect-against-harm-from-fellow-muslims/",
    "question": "Does This Dua Protect Against Harm From Fellow Muslims?",
    "answer": "Answered by Shaykh Irshaad Sedick Question There is a dua to prevent your enemies from rejoicing at your suffering. When you recite this dua, does it also apply to people amongst the Muslims who might be harboring ill feelings towards you? “Oh Allah, I seek refuge in You from the difficulty of affliction, from the burden of hardship, from evil judgment, and from the enemy’s malicious rejoicing (for my suffering).” Answer In the Name of Allah, the Most Merciful and Compassionate. Yes, this supplication has a broad application and is not limited to non-Muslim enemies. Meaning of the Supplication The supplication you mentioned is authentic and reads as follows: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ جَهْدِ الْبَلاَءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ الْقَضَاءِ، وَشَمَاتَةِ الأَعْدَاءِ “O Allah, I seek refuge in You from the difficulty of affliction, from the burden of hardship, from evil judgment, and from the malicious rejoicing of enemies.” [Bukhari; Muslim] Hadith commentators say that “the enemy’s malicious rejoicing ” means anyone who holds ill will, feels happy at someone’s pain, or gains emotionally or socially from another’s hardship. This is not limited by religion. Does It Apply to Muslims Who Harbor Ill Feelings? Yes. The word ‘aduww (enemy) in the Quran and Sunna does not only refer to non-believers. It can mean: An open opponent, A jealous rival, Someone who envies blessings, Or anyone who delights in another’s misfortune, even if they outwardly identify as Muslim. [Ibn Hajar, Fath al-Bari] The Prophet (Allah bless him and give him peace) also asked Allah for protection from envy, harm, and hidden malice. Sadly, envy and spite can exist within the Muslim community, too. It is important to note that this duʿa is not a sign of hostility or an accusation. It is a way to seek protection from Allah, showing our vulnerability to Him instead of judging others’ intentions. Spiritual Lessons in the Supplication This supplication teaches us to maintain our dignity by not allowing others to take pleasure in our difficulties. It helps us focus on seeking Allah’s protection, rather than looking for approval or revenge. It reminds us that harm can sometimes come from places we do not expect. This dua asks for protection from both inner hardship, like affliction and distress, and from outside harm, such as how others react to our suffering. [Ibn Battal, Sharh Sahih al-Bukhari] Making this dua does not contradict having a good opinion of believers, nor does it promote suspicion. Instead, it reflects prophetic guidance on how to seek Allah’s protection. We live among others, and only Allah knows what is in people’s hearts. We ask Him for protection, rather than making claims against others. May Allah protect you from hardship, keep you safe from any harmful intentions, whether obvious or hidden, and give you dignity during trials and ease afterwards. And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedi"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-do-scholars-explain-the-prophet-fainting-during-kaba-rebuilding/",
    "question": "How Do Scholars Explain the Prophet Fainting During Ka‘ba Rebuilding?",
    "answer": "Answered by Mawlana Ilyas Patel Question How should the hadith be understood in which the Prophet (Allah bless him and give him peace) fainted while helping rebuild the Ka‘ba after briefly uncovering his waist sheet, and what does this incident signify? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Hadith scholars suggest that his private parts were never seen; they imply that he was only partially uncovered or distressed about losing his privacy. They cite narrations where an angel fastened his waist-wrap, and Allah caused him to faint to protect his modesty. The consensus is that divine intervention kept him covered, and any mention of “exposure” refers to his upper body or a brief moment corrected by an angel’s intervention. Chapter: The Building of the Ka‘ba Jabir bin Abdullah (Allah be pleased with her), When the Ka‘ba was rebuilt, the Prophet (Allah bless him and give him peace) and ‘Abbas (Allah be pleased with him) went to carry stones. ‘Abbas said to the Prophet (Allah bless him and give him peace), “(Take off and) put your waist sheet over your neck so that the stones may not hurt you.” (But as soon as he took off his waist sheet), he fell unconscious on the ground with both his eyes towards the sky. When he came to his senses, he said, “My waist sheet! My waist sheet!” Then he tied his waist sheet (around his waist). [Bukhari] “And there is nothing in the Hadith, as Ibn Jawzi stated, to indicate the exposure of the private parts (‘awra); rather, it indicates the exposure of the (upper) body, which is the apparent meaning. Furthermore, in another narration, it is mentioned that the Angel descended and (immediately) fastened his waist-wrap (izar) for him.” [ِIbn Mulaqqin, al-Tawdih; Ibn Adam al-Atyubi, al-Bahr al-Muhit al-Thajjaj fi Sharh Sahih al-Muslim] Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Patel has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Currently, he resides in the UK with his wife and is interested in reading and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/does-the-rib-hadith-mean-women-are-crooked-or-inferior/",
    "question": "Does the Rib Hadith Mean Women Are Crooked or Inferior?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Does the hadith about women being created from a rib mean that they’re crooked or inferior? Answer In the Name of Allah, the Merciful and Compassionate. No. The hadith of the woman being created from the rib highlights the complementarity between men and women. A man is not complete without his life partner, and a woman is not complete without a husband. A Quranic Sign of Serenity, Love, and Mercy Allah mentions that one of His great signs is that He has created for you from yourselves spouses, that you may find serenity therein, and that He has placed between you love and mercy. The Rib as Protection, Strength, and Support The nature of the rib is that it is a source of protection and strength. The rib protects the heart, both the spiritual heart and the emotional heart. It is a great support. The chest protects our vital organs, and the rib is strong. The Call to Gentleness At the same time, the rib must be handled with sensitivity. That is what the Prophets emphasize: be gentle with your womenfolk. Recognize their significant role in your lives, and be gentle with them, not harsh; do not treat them in a way that would break them. And Allah is the giver of success and facilitation. [Shaykh] Faraz Rabbani Shaykh Faraz Rabbani is a recognized specialist scholar in the Islamic sciences, having studied under leading scholars from around the world. He is the Founder and Executive Director of SeekersGuidance. Shaykh Faraz stands as a distinguished figure in Islamic scholarship. His journey in seeking knowledge is marked by dedication and depth. He spent ten years studying under some of the most revered scholars of our times. His initial studies took place in Damascus. He then continued in Amman, Jordan. In Damascus, he was privileged to learn from the late Shaykh Adib al-Kallas. Shaykh Adib al-Kallas was renowned as the foremost theologian of his time. Shaykh Faraz also studied under Shaykh Hassan al-Hindi in Damascus. Shaykh Hassan is recognized as one of the leading Hanafi jurists of our era. Upon completing his studies, Shaykh Faraz returned to Canada in 2007. His return marked a new chapter in his service to the community. He founded SeekersGuidance. The organization reflects his commitment to spreading Islamic knowledge. It aims to be reliable, relevant, inspiring, and accessible. This mission addresses both online and on-the-ground needs. Shaykh Faraz is also an accomplished author. His notable work includes “Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School,” which was published by White Thread Press in 2004 and is a significant contribution to Islamic literature. His influence extends beyond his immediate community. Since 2011, Shaykh Faraz has been recognized as one of the 500 most influential Muslims. This recognition comes from the Royal Islamic Strategic Studies Center. It underscores his impact on the global Islamic discourse. Shaykh Faraz Rabba"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/are-hadith-authentic-and-how-do-we-know-they-have-been-preserved/",
    "question": "Are Hadith Authentic, and How Do We Know They Have Been Preserved?",
    "answer": "Answered by Shaykh Faraz Rabbani Question Are hadith authentic, and how do we know that they have been preserved? Answer In the Name of Allah, the Merciful and Compassionate. It is a tremendous honor and gift from Allah that He has promised to preserve the final revelation and its understanding. Allah’s Promise to Preserve Revelation Allah Most High tells us, “It is certainly We Who have revealed the Remembrance, and it is certainly We Who will preserve it.” [Quran, 15:9] The “Remembrance” refers to the Quran and its message. This divine promise entails not only the preservation of the text itself, but also its meaning and guidance. The Necessity of the Sunna The Quran itself points clearly to the necessity of the Sunna and, by extension, to its preservation. Allah commands, “O believers! Obey Allah and obey the Messenger.” [Quran, 4:59] He also says, “Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it.” [Quran, 59:7] Allah further tells us, “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day.” [Quran, 33:21] These commands cannot be fulfilled unless the message, teachings, and example of the Messenger of Allah (Allah bless him and give him peace) are preserved. If the Sunna were not reliably transmitted, obedience to the Messenger would not be possible, and those who refuse the Messenger would not be clearly distinguished as being astray. Transmission of the Quran and the Sunna When we examine how the Quran reached us, we find that it was primarily transmitted through memorization and secondarily through writing. This occurred through a remarkable human effort of scholarly transmission that is unmatched in human history. Allah placed a deep care and concern in the Companions of the Prophet (Allah bless him and give him peace) to preserve the Quran under very challenging circumstances. They memorized it and wrote it down despite limited access to writing materials, ensuring its complete preservation. The Sunna was transmitted in the same manner. Part of the Sunna was transmitted through mass transmission, similar to the Quran, which is known as mutawatir. Other narrations were transmitted through rigorous, authentic chains known as sahih. Some narrations were soundly transmitted, though with slightly less strength, and others with weaker transmission. This graded and methodical transmission process reflects an unparalleled scholarly rigor. Learning About Hadith Preservation The transmission of the Sunna represents a historical effort unmatched in any other civilization. Understanding this process helps clarify why hadith are authentic and trustworthy. There are many resources available that explain the sciences of hadith and the preservation of the Sunna in detail, including courses and materials that introduce these concepts at a foundational level. Studying these topics helps one appreciate how both the Quran and the Sunna have been preserved as part "
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/what-does-it-mean-that-knowledge-will-be-taken-away-before-the-final-hour/",
    "question": "What Does It Mean That Knowledge Will Be Taken Away Before the Final Hour?",
    "answer": "Answered by Shaykh Faraz Rabbani Question In the hadith about the Final Hour, what does it mean that knowledge will be taken away? Answer In the Name of Allah, the Merciful and Compassionate. The Beloved Messenger of Allah (Allah bless him and give him peace) explained this matter clearly in an authentic hadith narrated in Muslim and elsewhere. He informed us that Allah does not remove knowledge by taking it away from people’s hearts. Instead, knowledge is taken away through the passing of the scholars. The Prophet (Allah bless him and give him peace) explained that scholars will continue to pass away until a time comes when no people of knowledge remain. At that point, people will take the unlearned as their leaders. These leaders will be misguided themselves and will misguide others. The essential meaning of this teaching is that knowledge is preserved through the preservation of scholars, and knowledge is lifted through their passing. A Renewed Sense of Responsibility When we hear of the passing of a great scholar, in any field of sacred knowledge, even if we may have disagreed with them, we should feel a renewed sense of urgency. These are people who carried a portion of the knowledge of the Quran and a portion of the teachings of the Prophet (Allah bless him and give him peace). As believers, our responsibility is not limited to personal belief and righteous action alone. Allah Most High tells us in Surat al-‘Asr: “By the (passage of) time! Surely humanity is in (grave) loss, except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance.” [Quran, 103:1-3] Belief and righteous deeds represent our personal duty to Allah. However, counseling one another in truth and steadfastness represents our social responsibility before Allah. This public responsibility entails caring collectively about the truth and remaining steadfast upon it. It also involves concern for all aspects of the public good, including the preservation of religion, life, intellect, wealth, honor, and all dimensions of human good. Preserving Knowledge in Practice From this understanding, we should feel a responsibility to preserve knowledge. This includes supporting local institutions of learning, Quran schools, and centers of knowledge, as well as promoting those who disseminate sacred knowledge worldwide. It also includes concern for those who support the scholars themselves. Many scholars across the Umma are in extremely difficult circumstances. In some places, full-time teachers at religious seminaries earn only a minimal amount each month, which is insufficient to meet their basic needs. Many are forced to work multiple jobs, lack access to proper healthcare, live without consistent electricity, and are unable to fully dedicate themselves to training the next generation of scholars. Responding to the Signs of the Hour Concern for the signs of the Final Hour should not lead to passive observation. Instead, it should prompt us to a"
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/what-is-the-authenticity-of-the-hadith-where-fatima-said-the-best-women-are-those-not-seen-by-men/",
    "question": "What Is the Authenticity of the Hadith Where Fatima Said the Best Women Are Those Not Seen by Men?",
    "answer": "Answered by Shaykh Yusuf Weltch Question What is the authenticity and meaning of the narration where Fatima (Allah be pleased with her) said the best state for women is not seeing men nor being seen by them, and the Prophet (Allah bless him and give him peace) praised her response? Answer In the Name of Allah, the Most Merciful and Compassionate Hasan al-Basri narrates on the authority of ‘Ali ibn Abi Talib (Allah be pleased with him), saying, “The Messenger of Allah (Allah bless him and give him peace) asked us one day, ‘What is the best thing for a woman?’ We did not know the answer, so I went back to Fatima and said, ‘O daughter of Muhammad, indeed the Messenger of Allah (Allah bless him and give him peace) asked us a question for which we did not know the answer.’ She said, ‘What did he ask?’ I said, ‘He asked, “What is the best thing for a woman?”’ She said, ‘You didn’t know the answer?’ I said, ‘No.’ She said, ‘Nothing is better for a woman than for her to not see any man, nor for any man to see her.’ When nighttime came, we sat with the Messenger of Allah (Allah bless him and give him peace), and I said, ‘O Messenger of Allah, indeed you asked us a question for which we did not answer. (The answer is that) There is nothing better for a woman than for her not to see any man, nor for any man to see her.’ He asked, ‘Who said that?’ I said, ‘Fatima.’ He said, ‘She has told the truth; indeed, she is a part of me.’” [Bazzar; Daraqutni] Grading of This Narration Imam Nur al-Din al-Haytami (Allah have mercy on him) said regarding the above narration, the following: “Bazzar transmits this narration. There are narrators in the chain of this narration who are unknown. This is also narrated on the authority of Yazid.” [Majma‘ al-Zawa’id] Imam Dhahabi (Allah have mercy on him) said regarding the above narration, the following: The narrator Qays bin al-Rabi‘ is poor in memorization. His narrations are unacceptable (matruk) and weak (da‘if).” [Mizan al-I‘tidal] Summary Based on the above two gradings of the aforementioned narration, as well as others of a similar vein, this narration appears to be weakly authenticated (da‘if). However, the weakness of the above narration does not preclude the possibility of other chains of transmission or other narrations that support the meaning of the narration in question, thus elevating it to the level of hasan li-ghayrihi (extrinsically good). Nor does it preclude the soundness of the emphasis this narration purports of the Islamic principle of modesty. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many"
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/how-does-the-hanafi-school-reconcile-hadith-suggesting-umra-is-obligatory-with-another-that-scholars-deem-weak/",
    "question": "How Does the Hanafi School Reconcile Hadith Suggesting ’Umra Is Obligatory with Another That Scholars Deem Weak?",
    "answer": "Answered by Shaykh Yusuf Weltch Question How does the Hanafi School reconcile hadiths suggesting a ruling is obligatory with hadith 931 of Tirmidhi, which some scholars deem weak? Answer In the Name of Allah, the Most Merciful and Compassionate The Narration in Question The noble companion, Jabir Ibn Abdullah (Allah be pleased with him), narrates that the Prophet (Allah bless him and give him peace) was asked whether the lesser pilgrimage (‘umra) is an obligation. He replied, “No, though if you were to perform the lesser pilgrimage (‘umra), that is best.” [Tirmidhi] The Hanafi Position The narration in question is, in fact, perfectly aligns with the Hanafi position: performing the lesser pilgrimage (‘umra) is not obligatory as opposed to other schools. [Ibn ‘Abidin, Radd al-Muhtar] Understanding Legal Reasonings Understanding the reasons why certain rulings were chosen in the Hanafi School would require years of study in the Arabic language and Islamic sciences, culminating in the study of the principles of jurisprudence (Usul al-Fiqh). After becoming firmly rooted in these sciences, one would examine all of the relevant texts and evidences, not only a single narration. The Quran, Prophetic narrations (Hadith), the opinions of the Companions (if available), and those of the great Imams of Islam are examined, then compared using those same principles to determine what is likely the correct ruling with Allah and His Messenger (Allah bless him and give him peace). Hope this helps. Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani عَنْ جَابِرٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم سُئِلَ عَنِ الْعُمْرَةِ أَوَاجِبَةٌ هِيَ قَالَ ‏ “‏ لاَ وَأَنْ تَعْتَمِرُوا هُوَ أَفْضَلُ ‏”‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/how-do-scholars-explain-the-increase-in-hadith-attributed-to-early-companions-over-time/",
    "question": "How Do Scholars Explain the Increase in Hadith Attributed to Early Companions over Time?",
    "answer": "Answered by Mawlana Ilyas Patel Question How do scholars explain the increase in hadith attributed to early Companions over time? Early reports were few, but later compilations list thousands. Does this suggest fabrication rather than authentic transmission? For instance, Musnad Ahmad attributes over 1,700 Hadith to Ibn ‘Abbas, yet by 800 CE, scholars believed he had heard only 9–10. Similarly, Ibn ‘Umar reportedly stayed silent for a year (Ibn Maja 26), and Fasawi notes Jabir ibn Zayd narrated just 15–16 Hadith, despite students citing 20 per hour. Answer In the Name of Allah, the Most Merciful and Compassionate I hope you are in good health and faith. Thank you for your question. The increase in ḥadith attributed to early Companions is seen as a sign of cautious transmission. Still, scholars view it as evidence of back-projection and isnad development during these centuries when the hadith tradition matured. Reports were limited initially. Ibn ‘Abbas (Allah be pleased with him), for example, taught in Makka, and his students only later brought his reports to Basra and Kufa. Some Companions avoided narrating many ḥadith due to fear of distortion. Ibn ‘Umar (Allah be pleased with him) refrained from narrating much to avoid adding or subtracting from the Prophet’s words. Phenomenal Memory and Retention The Companions’ extraordinary memory was strengthened by their reliance on it for storing information, making it easy for them to recall what they had learned. They listened attentively to the Prophet (Allah bless him and give him peace), consulted him when uncertain, discussed learned material among themselves, and used written aids. Importantly, they primarily transmitted firsthand accounts of the Prophet and the events in which they participated. These factors suggest they retained and conveyed information more effectively [Snobar, Min al Nabi Ila Bukhari; Azami, Studies in Hadith, Methodology and Literature] Note The book you have been reading and quoting is by an Orientalist. A tradition can only be understood by scholars of the same tradition when it is presented with a sound Muslim narrative. Below are some books and references. I would like you to purchase the books below. You will receive guidance and direction in sha Allah. Related Brown, Hadith: Muhammad’s Legacy In The Medieval And Modern … Studies in Hadith – Methodology and Literature Brown, The Canonization of al-Bukhari and Muslim Preservation of Hadiths Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) ? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other M"
  },
  {
    "url": "https://seekersguidance.org/answers/marriage-and-divorce/if-a-husband-divorces-his-wife-without-following-the-steps-of-reconciliation-mentioned-in-the-quran-is-this-sinful-in-the-sight-of-allah/",
    "question": "If a Husband Divorces His Wife Without Following the Steps of Reconciliation Mentioned in the Quran, Is This Sinful in the Sight of Allah?",
    "answer": "Answered by Shaykh Irshaad Sedick Question If a husband divorces his wife without warning, explanation, or following the steps of reconciliation mentioned in the Quran, is this an unjust use of his right and sinful in the sight of Allah? Answer In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin. In Islam, a husband has the right to divorce his wife with or without warning, with or without explanation, or even without following the reconciliation methods mentioned in the Quran. Allah (Most High) says, “Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with kindness.” [Quran, 2:229] However, Islam does not encourage this. In fact, the divorce ruling is that it is the most detested permissible thing by Allah. It is permissible, but detested. The Prophet (Allah bless him and give him peace) said, “Of all the lawful acts, the most detestable to Allah is divorce.” [Ibn Maja, Abu Dawud] Shaykh Nuh Keller says, “Our shaykh, Bajuri, says the meaning of permissible in the hadith is offensive, since it is permissible, meaning lawful, though detested by Allah.” [Keller, Reliance of the Traveller] Would he be considered unjust in his use of divorce or sinful? He may be sinful if he gives a divorce in a manner other than that which is prescribed in Sacred Law. This means that he divorces his wife either while she has her menses or during a clean period in which he had intimate relations with her. If this is not the condition of his divorce, then he would not be sinful for such a divorce. Either way, the divorce is valid. And Allah knows best. [Shirbini, Mughni al-Muhtaj] I pray this is of benefit and that Allah guides us all. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/is-this-story-about-thalaba-considered-too-weak-to-narrate/",
    "question": "Is This Story About Tha’laba Considered Too Weak to Narrate?",
    "answer": "Answered by Mawlana Ilyas Patel Question I have come across the story of Tha‘laba, an errand boy for the Prophet (Allah bless him and give him peace). I heard this story is from a weak chain of narration, but is it too weak to speak about? Narrated by Abu Na‘im in Hilyat al-Awliya’, 9/329-331; and in Ma‘rifat al-Sahaba, 1/498, and via him by Ibn al-Jawzi in al-Mawdu‘at, 3/121 Khara’iti narrated it in I‘tilal al-Qulub, 272; it was narrated via him by Ibn Qudama in al-Tawwabin, 105-108. It was narrated by Abu ‘Abd al-Rahman al-Sulami in Tabaqat al-Sufiyya, p. 51; and by Ibn Manda in brief, as mentioned in al-Isaba by Ibn Hajar, 1/405 Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. This hadith is considered weak and not fabricated, as Ibn Araq mentions in Tanzih al-Sharia. Scholars of hadith state that it should not be quoted. Hafidh Ibn Hajar (Allah have mercy on him) has pointed out the weakness in the chain and an inconsistency regarding the date of revelation of the Quranic verse mentioned in the narration. So, although more than one chain exists for this, it still remains weak. [Ibn Arraq, Tanzih al-Sharia al-Marfu‘a ‘An al-Akhbar al-Shani’a al-Mawdu‘a] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Is Acting on Weak Hadith an Innovation? Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , building your way up doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani (١٣) [حَدِيثُ] جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ فَتًى مِنَ الأَنْصَارِ يُقَالُ لَهُ ثَعْلَبَةُ بْنُ عَبْدِ الرَّحْمَنِ أَسْلَمَ وَكَانَ يخْدم النَّبِي فَبَعَثَهُ فِي حَاجَةٍ فَمَرَّ بِبَابِ رَجُلٍ مِنَ الأَنْصَارِ فَرَأَى امْرَأَةَ الأَنْصَارِيِّ تَغْتَسِلُ فَكَرَّرَ إِلَيْهَا النَّظَرَ وَخَافَ أَنْ يَنْزِلَ الْوَحْيُ فَخَرَجَ هَارِبًا عَلَى وَجْهِهِ فَأَتَى جِبَالا بَيْنَ مَكَّةَ وَالْمَدِينَةَ فَوَلَجَهَا فَفَقَدَهُ رَسُول الله أَرْبَعِينَ يَوْمًا وَهِيَ الأَيَّامُ الَّتِي قَالُوا وَدَّعَهُ رَبُّهُ وَقَلاهُ ثُمَّ إِنَّ جِبْرِيلَ نَزَلَ عَلَى رَسُولِ الله فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يَقْرَأُ عَلَيْكَ السَّلامَ وَيَقُولُ إِنَّ الْهَارِبَ مِنْ أُمَّتِكَ بَيْنَ هَذِهِ الْجِبَالِ يَتَعَوَّذُ بِي مِنْ نَارِي فَقَالَ النَّبِي يَا عُمَرُ وَيَا سَلْمَانُ انْطَلِقَا فائتياني بِثَعْلَبَةَ بْنِ عَبْدِ الرَّحْمَنِ فَخَرَجَا فَمَرَّا بِبَابِ الْمَدِينَةِ فَلَقِيَا رَاعِيًا مِنْ رُعَاةِ الْمَدِينَةِ يُقَالُ لَهُ ذفافة فَقَالَ لَهُ عمريَا ذُفَافَةُ هَلْ لَكَ عِلْمٌ بِشَابٍّ بَيْنَ هَذِهِ الْجِبَالِ يُقَالُ لَهُ ثَعْلَبَةُ بْنُ عَبْدِ الرَّحْمَنِ فَقَالَ لَهُ ذُفَافَةُ لَعَلَّكَ تُرِيدُ الْهَارِبَ مِنْ جَهَنَّمَ فَقَالَ لَهُ عُمَرُ وَمَا عِلْمُكَ أَنَّهُ الْهَارِبُ مِنْ جَهَنَّمَ قَالَ لأَنَّهُ إِذَا كَانَ جَوْفُ اللَّيْلِ خ"
  },
  {
    "url": "https://seekersguidance.org/answers/halal-and-haram/are-the-hadith-on-lesbian-acts-weak-with-possible-authenticity/",
    "question": "Are the Hadith on Lesbian Acts Weak with Possible Authenticity?",
    "answer": "Answered by Mawlana Ilyas Patel Question Do the hadith on lesbian acts contain fabrications, or are they merely weak with possible authenticity, and do they collectively establish a clear prohibition? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. Homosexuality is prohibited by scholarly consensus. Some hadiths, despite their weak status, collectively, along with clear Quranic text and other authentic hadith, clearly prohibit it. Allah Most High says, “And they who guard their private parts, except their wives or those their right hands possess, for indeed, they will not be blamed, but whoever seeks beyond that, then those are the transgressors” [Quran, 23:5-7] I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction. Related Homosexuality Archives How Does Islamic Law Address Same-Sex Relations? Hadith Sahih on LGBT Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org) , like from the Islamic Studies Curriculum (seekersguidance.org) , building your way up, doing each course? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/what-is-the-meaning-of-the-hadith-about-seven-ajwa-dates-for-protection/",
    "question": "What Is the Meaning of the Hadith About Seven Ajwa Dates for Protection?",
    "answer": "Answered by Mawlana Ilyas Patel Question What is the meaning of the hadith about eating seven dates daily for protection from poison and magic? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Sa‘d Ibn Abi Waqqas said: “I heard the Messenger of Allah (Allah bless him and give him peace) say, ‘Whoever eats seven Ajwa dates in the morning, will not be harmed by any poison or magic on that day.’” [Muslim] This hadith discusses the specificity of Ajwa dates from Madina in protecting against poison and magic, based on the hadith of the Prophet (Allah bless him and give him peace). Scholars of hadith state that not all Ajwa dates have this protective effect; it’s specific to those from Madina, as clarified by the version of the hadith in Muslim, which mentions “from between its two lava fields,” referring to the city of Madina. General references to Ajwa in some narrations are understood to mean Ajwa of Madina. Attempts to explain the effect through medical or natural causes, such as the dates’ heat counteracting the coldness of poisons, are rejected as speculative and unsupported by evidence. The correct view is that this is a divinely given property unique to Ajwa dates from Madina, not applicable to general dates or Ajwa grown elsewhere. There is ongoing discussion about whether this benefit was limited to the Prophet’s time or continues today. Some scholars argue that repeated testing (i.e., empirical evidence) is the best way to determine if the benefit still applies. It has been firmly established that there is no basis for the claim made by some that this (protection from poison and magic) is due to an air property in Medina or because dates preserve the health of its people by serving as their staple food, similar to how wheat functions for others. Conclusion The protective property against poison and magic is exclusive to Ajwa dates of Madina and cannot be explained or extended through analogy or medical reasoning. Specification of the Number Seven Imam Qurtubi explains that the number seven is specified in certain prophetic traditions, like eating seven Ajwa dates, due to a special, divinely known property associated with it. The Prophet (Allah bless him and give him peace) mentioned the number seven in various contexts, such as, “Pour over me water from seven water skins” (during his illness) [Bukhari], “Wash the vessel licked by a dog seven times, [Bukhari; Muslim] and in the Quran: “Seven fat cows” and “seven lean ones”, “Seven green ears of corn” [Quran, 12:46], all in the story of Prophet Yusuf (peace be upon him). Similarly, other numbers like seventy and seven hundred appear in various hadiths. Main Point Whenever the number seven appears in healing, ritual, or worship contexts, it is because of a divinely ordained significance, not because of human logic or empirical understanding. Its true nature and benefit are known only to Allah and His Messenge"
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/is-the-hadith-about-black-dogs-being-devils-authentic/",
    "question": "Is the Hadith About Black Dogs Being Devils Authentic?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is the hadith stating that black dogs are devils authentic? If so, how should it be understood, given what we know about dog behavior? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Based on all the available evidence, the jurists have stated that the order to kill dogs is only justified if the dogs are predatory and harmful. However, a harmless dog, regardless of its color, cannot be killed. Scholars have indicated that the command to kill dogs was abrogated and referenced in many hadiths. It was reported that the Prophet (Allah bless him and give him peace) commanded the killing of dogs, but that was later abrogated, except for pure black dogs. After that, killing any harmless dog became prohibited. In summary, it is only permissible to kill a dog that poses a threat. [al-Mawsu‘a al-Fiqhiyya al-Kuwaytiyya] Allah Most is Our Source of Morality Allah Most High is our source of morality, inspired by the Prophet (Allah bless him and give him peace) as our guide. It is through Him that we gain greater insight into life, creation, and the distinction between right and wrong. Our task is to acknowledge and submit. While we recognize the Allah-given loyalty in most dogs, we should not allow this to cloud our judgment that every dog is inherently loyal and incapable of being harmful. Read the links below for a broader and deeper understanding. It’s crucial to recognize that the belief that encountering a black dog or cat leads to misfortune is a superstition Muslims should reject. A Muslim should fear Allah and understand that only Allah grants blessings and protects against harm. Please go through the valuable answers and links below. Insha’Allah, they will provide you with guidance and direction. Related: Can You Explain the Reason for Killing Black Dogs? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/does-islam-support-the-idea-of-trade-unions/",
    "question": "Does Islam Support the Idea of Trade Unions?",
    "answer": "Answered by Mawlana Ilyas Patel Question What Quranic verse and hadith best support the concept of trade unions, and what is their tafsir or commentary? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. There is nothing inherently wrong with being a member of a trade union in Islam, as long as they operate within legal and ethical boundaries and align with Islamic values. Also, as long as they seek justice, protect workers’ rights, and uphold civic responsibility. Cooperate in Good and Righteousness Allah Most High said, “Cooperate with one another in righteousness and piety, and do not cooperate in sin and aggression.” [Quran, 5:2] Pay Your Workers Promptly ‘Abdullah ibn ‘Umar (Allah be pleased with him) reported: The Messenger of Allah (Allah bless him and give him peace) said, “Pay the worker his wages before his sweat has dried.” [Ibn Maja] Sincere Intention (Ikhlas) is the Foundation Rather, if one’s intention is to help ensure employee rights, that person would be rewarded for such intention. Many respected scholars have also participated in these efforts in the modern era. The Prophet (Allah bless him and give him peace) said, “Actions are only by intentions, and every person will have only what they intended.” [Bukhari; Muslim] This hadith is the cornerstone of all things. A sincere intention transforms even mundane moments into acts of worship. It also keeps you focused when distractions arise, especially in the modern world. I would like you to read through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related Trade Union Subscriptions Is it Permissible to Join a Trade Union? Why not begin your search for knowledge by signing up for a course on SeekersGuidance? I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/why-arent-quraysh-dialect-features-preserved-in-hadith/",
    "question": "Why Aren’t Quraysh Dialect Features Preserved in Hadith?",
    "answer": "Answered by Mawlana Ilyas Patel Question Why weren’t the dialectal features of Quraysh, such as imala and easing of the hamza, preserved in the transmission of Hadith, and why are Hadith now taught in Modern Standard Arabic? Answer In the Name of Allah, the Most Merciful and Compassionate. This is a rich question on Arabic linguistic history, Quranic recitation, and hadith transmission. The various hadiths indicate that only the Quran was revealed in the seven modes of recitation (ahruf). These features were not meant to be transmitted and represented in the hadith. Additionally, MSA is a modern, standardized descendant of Classical Arabic, significantly influenced by the language of the Quran and pre-Islamic poetry. It is not identical to any tribal dialect, including Quraysh. It has evolved over time through usage. See the link below. MSA is a Descendant of Classical Arabic Early hadith were shared in Classical Arabic, which differs from Modern Standard Arabic (MSA) as it was more fluid and closely related to pre-standardized dialects. As time passed, these hadith were documented, and editors took great care to standardize the language, ensuring it aligned with the grammatical norms of Classical Arabic rather than specifically the Quraysh dialect. The diligent work of later grammarians and hadith compilers led to correcting dialectical forms in isnads and matn, aligning them with formal Arabic grammar. Therefore, the version of hadith you read today reflects this “classicized” Arabic; while it is older and more flexible than MSA, it has also been refined from its dialectal roots. [Ahmad ‘Ali al-Imam, Variant Readings of the Quran] I would like you to go through the valuable answers and links below. Insha’Allah, you will receive guidance and direction. Related Are the Seven Ahruf (Modes of Recitation) the Same as … What Is the Difference between the Ten Qira’at and … Are the Qira’at Based on Ijtihadi Recitations of … Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received a traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/how-do-believers-stay-optimistic-despite-worsening-eras/",
    "question": "How Do Believers Stay Optimistic Despite Worsening Eras?",
    "answer": "Answered by Shaykh Irshaad Sedick Question How can one remain patient and optimistic despite hadiths mentioning that each era will be worse than the last, especially when facing ongoing personal hardship? Answer In the Name of Allah, the Most Merciful and Compassionate. While some hadiths indicate that humanity’s moral condition will decline over time, the Quran and Sunna offer a clear framework for individual and collective success, even in the most difficult of eras. Surat al-‘Asr reminds us that salvation is not tied to the age in which we live but to what we do with the time we are given. Allah Most High says: “By time, indeed, mankind is in loss, except those who believe and do righteous deeds, and encourage one another to truth, and encourage one another to patience.” [Quran 103:1–3] Context and Detail The hadiths that mention each generation being worse than the last speak of general societal decline, not of individual fate. Even in trying times, Allah opens the door for personal and ummatic success. Surah ‘Asr gives us the roadmap: faith, righteous action, mutual counsel in truth, and perseverance. These qualities define success in any era. Moreover, the Prophet Muhammad (Allah bless him and give him peace) taught us to remain hopeful and proactive. He said: “If the Hour (Day of Judgment) comes while one of you is planting a tree, let him finish planting it.” [Ahmad] This hadith teaches us that despair has no place in the life of a believer. Even when the world seems to be at its end, we are called to continue doing good. Conclusion Do not let the world’s condition steal your hope. Allah has promised success to those who believe, act righteously, and remain steadfast. Focus on what you can control: your intentions, your actions, and your trust in Allah. With sincere effort, every era offers the opportunity for closeness to Allah and eternal success. Related How to Maintain Hope in Allah When Struggling to Find Halal Income? – Shaykh Faraz Rabbani How to Avoid Losing Hope amid Widespread Corruption and Loss of Life? – Shaykh Abdul-Rahim Reasat How Can I Find Hope When Resisting Desires Is So Hard? And Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of"
  },
  {
    "url": "https://seekersguidance.org/answers/fiqh-answers-2/does-prophetic-practice-favor-short-hair-in-men/",
    "question": "Does Prophetic Practice Favor Short Hair in Men?",
    "answer": "Answered by Shaykh Irshaad Sedick Question Does the Prophet’s (Allah bless him and give him peace) comment in the hadith about Wa’il ibn Hujr suggest that short hair is preferred or encouraged for men over long hair? Answer In the Name of Allah, the Most Merciful and Compassionate. The hadith about Wa’il ibn Hujr does not indicate a preference for short hair over long hair. The Prophet (Allah bless him and give him peace) himself wore his hair at various lengths at different times. What is preferred is cleanliness, neatness, and avoiding vanity or extravagance, regardless of hair length. Allah Most High says: “Indeed, you have in the Messenger of Allah an excellent example for whoever hopes for Allah and the Last Day and remembers Allah often.” [Quran, 33:21] In the hadith, the Prophet (Allah bless him and give him peace) remarked on the appearance of Wa’il ibn Hujr but did not make a legal ruling or recommend short hair as superior. According to authentic reports, the Prophet’s hair sometimes reached his earlobes, shoulders, or between, depending on the season and circumstance. [Tirmidhi, Shama‘il Muhammadiyya] Short and long hair are permissible for men, provided it is maintained with cleanliness and dignity. The Sunna reflects moderation and balance; thus, neither style holds superiority in Sacred Law. The focus remains on humility, simplicity, and personal grooming rather than on the specific length of hair. Allah knows best. [Shaykh] Irshaad Sedick Checked and Approved by Shaykh Faraz Rabbani Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others. He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/adab/is-it-wrong-to-ask-how-masjid-donations-are-used-shaykh-faraz-rabbani/",
    "question": "Is It Wrong to Ask How Masjid Donations Are Used? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Is It Wrong to Ask How Masjid Donations Are Used? In this video answer, Shaykh Faraz Rabbani explains that it is not wrong to inquire about how masjid donations are used. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/why-is-the-hadith-of-jibril-called-umm-al-sunna-shaykh-faraz-rabbani/",
    "question": "Why Is the Hadith of Jibril Called Umm al-Sunna?—Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question Why is the Hadith Jibril referred to as Umm al-Sunna? Answer In this video answer, Shaykh Faraz Rabbani explains why the Hadith of Jibril is called Umm al-Sunna. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/how-should-we-understand-the-hadith-permitting-envy-of-one-with-knowledge-shaykh-faraz-rabbani/",
    "question": "How Should We Understand the Hadith Permitting Envy of One with Knowledge? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How Should We Understand the Hadith Permitting Envy of One with Knowledge? In this video answer, Shaykh Faraz Rabbani clarifies the meaning of the hadith that permits envy toward one granted knowledge. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/sunna/what-does-it-mean-to-make-ones-home-a-grave-by-neglecting-the-quran-shaykh-irshaad-sedick/",
    "question": "What Does It Mean to Make One’s Home a Grave by Neglecting the Quran? – Shaykh Irshaad Sedick",
    "answer": "Answered by Shaykh Irshaad Sedick What Does It Mean to Make One’s Home a Grave by Neglecting the Quran? In this video answer, Shaykh Irshaad Sedick explains the prophetic warning about turning one’s home into a grave by neglecting Quranic recitation. Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught. Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town). He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness."
  },
  {
    "url": "https://seekersguidance.org/answers/repentance/why-is-remorse-considered-essential-to-sincere-repentance-shaykh-faraz-rabbani/",
    "question": "Why Is Remorse Considered Essential To Sincere Repentance? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Why Is Remorse Considered Essential To Sincere Repentance? In this video answer, Shaykh Faraz Rabbani explains why remorse is a foundational element of sincere repentance. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/repentance/how-does-fear-of-the-hereafter-lead-to-sincere-repentance-and-transformation-shaykh-faraz-rabbani/",
    "question": "How Does Fear of the Hereafter Lead to Sincere Repentance and Transformation? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani How Does Fear of the Hereafter Lead to Sincere Repentance and Transformation? In this video answer, Shaykh Faraz Rabbani explains how fear of the Hereafter can awaken the heart and inspire sincere repentance. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/how-should-one-understand-personal-signs-of-hypocrisy-in-light-of-the-hadith-shaykh-faraz-rabbani/",
    "question": "How Should One Understand Personal Signs of Hypocrisy in Light of the Hadith? – Shaykh Faraz Rabbani",
    "answer": "Answered by Shaykh Faraz Rabbani Question How should one understand personal signs of hypocrisy in light of the Hadith? Shaykh Faraz Rabbani explains how to understand personal signs of hypocrisy in light of prophetic teachings. Shaykh Faraz Rabbani , a distinguished scholar in the Islamic sciences, is the Founder and Executive Director of SeekersGuidance. He studied under renowned scholars globally for ten years, beginning in Damascus and continuing in Amman, Jordan. Notable mentors include Shaykh Adib al-Kallas and Shaykh Hassan al-Hindi. After completing his studies, Shaykh Faraz returned to Canada in 2007 and established SeekersGuidance, dedicated to spreading reliable, relevant, and inspiring Islamic knowledge online and on the ground."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/what-does-the-hadith-mean-about-a-menstruating-woman-retrieving-a-mat-from-the-mosque/",
    "question": "What Does the Hadith Mean About a Menstruating Woman Retrieving a Mat from the Mosque?",
    "answer": "Answered by Mawlana Ilyas Patel Question What do scholars say about the hadith in which the Prophet (Allah bless him and give him peace) told a menstruating woman to retrieve a mat from the mosque? Is it permissible for a menstruating woman to enter a mosque for such a purpose? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. ‘Aisha (Allah be pleased with her) reported that the Messenger of Allah (Allah bless him and give him peace) said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this, he remarked: Your menstruation is not in your hands. [Muslim; Abu Dawud] ‘Aisha (Allah be pleased with her) believed she was not permitted to enter the mosque while menstruating; she also thought she could not reach her hands into it. In response, the Prophet said that menstruation is not in one’s hands. Thus, a menstruating woman is allowed to extend her hand into the masjid from inside when necessary. [Saharanpuri, Badhl al-Majhud Fi Halli Sharh Abi Dawud] Please read the valuable answers and links below for a detailed understanding of the issue. Insha’Allah, they will provide you with guidance and direction. Related Menstruation: A Comprehensive Reader Entering a mosque during menses – SeekersGuidance Can a Woman on Her Period Go to a Masjid That Isn’t…(video) Can Menstruating Women Go to the Masjid for Islamic Courses? Can a Woman Do These Acts of Worship during Her Menses? Shafi‘i Entering A Mosque During Menses (Shafi‘i) Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum or the Youth Islamic Studies Curriculum and progress through each course step by step. I pray this helps with your question. Wassalam, [Mawlana] Ilyas Patel Checked and Approved by Shaykh Faraz Rabbani Mawlana Ilyas Pate l has received traditional education in various countries. He started his schooling in the UK and completed his hifz of the Quran in India. After that, he joined an Islamic seminary in the UK, where he studied secular and Aalimiyya sciences. Later, he traveled to Karachi, Pakistan, and other Middle Eastern countries to further his education. Mawlana has served as an Imam in the Republic of Ireland for several years and taught the Quran and other Islamic sciences to both children and adults. He also worked as a teacher and librarian at a local Islamic seminary in the UK for 12 years. Presently, he lives in the UK with his wife and is interested in books and gardening."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/is-rolling-up-sleeves-for-work-a-sunna/",
    "question": "Is Rolling Up Sleeves for Work a Sunna?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Is rolling up the sleeves for work a Sunna of the Prophet (Allah bless him and give him peace)? Answer In the Name of Allah, the Most Merciful and Compassionate. After some research, it does not seem that rolling up the sleeves to work is specifically an established Prophetic practice. However, a very similar act is established: tightening the waist wrap (izar). Our Mother, ‘Aisha (Allah be pleased with her), narrates saying, “When the final ten nights of Ramadan would enter, the Messenger of Allah would tighten his waist wrap (izar), give life to the night (with devotional acts), and wake up his family (to also participate).” [Bukhari and Muslim] The scholars who commented on this narration explained “tightening the waist wrap” as a metaphor for striving harder than usual. Others gave alternate opinions as well. Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  },
  {
    "url": "https://seekersguidance.org/answers/hadith/why-didnt-the-prophet-object-to-spitting-for-healing-a-scorpion-sting/",
    "question": "Why Didn’t the Prophet Object to Spitting for Healing a Scorpion Sting?",
    "answer": "Answered by Mawlana Ilyas Patel Question Why did the Prophet (Allah bless him and give him peace) not object to Abu Sa‘id’s use of spitting when reciting Surat al-Fatiha over a scorpion sting, given potential health concerns with spitting on wounds? Answer In the Name of Allah, the Most Merciful and Compassionate. I pray you are in good faith and health. Thank you for your question. Blowing with a bit of spittle, known in Arabic as tafl, is not a deep or full spit but a symbolic gesture often used in spiritual healing (ruqya). It seeks the blessing from the moisture, air, and breath of the recitation, like in the case of the blessed words of Fatiha in the hadith. Consider it a gentle breath with slight moisture, not something unhygienic or medically problematic. Sh. Tahir al-Fatani (Allah have mercy on him) writes in the entry of ( تفل ) as follows: “(He spat) in it: ‘He spat’ (yatfilu- yatfulu)—the verb can be pronounced with a kasra (yatfilu) or a dhamma (yat-fu-lu). From this is: each time he completed it (i.e., Surat al-Fatiha), he would gather his saliva and then ‘spit’ it — seeking blessing through that moisture, air, or breath that directly accompanied the recitation and the good remembrance (dhikr), just as people seek blessings from the water used to wash the names of Allah (al-asma’ al-husna).” [Tahir al-Fatani, Majma‘ Bihar al-Anwar] The hadith is as follows: Abu Sa‘id al-Khudri ( Allah be pleased with him) reports that some of the companions of the Prophet (Allah bless him and give him peace) came across a tribe amongst the tribes of the Arabs, and that tribe did not entertain them. While they were in that state, the chief of that tribe was bitten by a snake (or stung by a scorpion). They said, (to the companions of the Prophet (Allah bless him and give him peace), “Have you got any medicine with you or anybody who can treat with Ruqya?” The Prophet’s companions said, “You refuse to entertain us, so we will not treat (your chief) unless you pay us for it.” So they agreed to pay them a flock of sheep. One of them (the Prophet’s companions) started reciting Surat al-Fatiha, gathering his saliva and spitting it (at the snake bite). The patient got cured, and his people presented the sheep to them, but they said, “We will not take it unless we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that Sura al-Fatiha is a Ruqya? Take it (flock of sheep) and assign a share for me.” [Bukhari] [Ibn Adam al-‘Atyubi, al-Bahr al-Muhit al-Thajjaj Fi Sharh Sahih al-Muslim; Tahir al-Fatani, Majma‘ Bihar al-Anwar] Please go through the valuable answers and links below. Insha’Allah, they will provide you with guidance and direction. Related What Are the Benefits and Necessities of Ruqya? Does Reciting the Quran Over Water for Healing Count as … Why not begin your search for knowledge by signing up for a course on SeekersGuidance? You can choose from the Islamic Studies Curriculum or the Youth Islamic Studi"
  },
  {
    "url": "https://seekersguidance.org/answers/supplication-and-prayer/is-the-dua-%d8%a7%d9%84%d9%84%d9%87%d9%85-%d8%ad%d8%a8%d8%a8-%d8%a5%d9%84%d9%8a%d9%86%d8%a7-%d8%a7%d9%84%d8%a5%d9%8a%d9%85%d8%a7%d9%86-authentically-reported-from-the-prophet/",
    "question": "Is the Dua اللهم حبب إلينا الإيمان… Authentically Reported from the Prophet?",
    "answer": "Answered by Mawlana Ilyas Patel Question Is the dua اللهم حبب إلينا الإيمان… from the Sunna or authentically reported from the Prophet (Allah bless him and give him peace) or his Companions? Answer In the Name of Allah, the Most Merciful and Compassionate I pray you are in good faith and health. Thank you for your question. This portion is part of a long dua and supplication reported in various books of hadith: It has been reported by Rifa’a Zurqin (Allah be pleased with him) that during the Battle of Uhud, when the polytheists had retreated, the Messenger of Allah (Allah bless him and give him peace) said, “Line up so I can praise my Lord, the Almighty.” So they lined up behind him in rows. He said: اللَّهُمَّ لَكَ الْحَمْدُ كُلُّهُ، اللَّهُمَّ لَا قابِضَ لِما بَسَطْتَ، وَلَا باسِطَ لِما قَبَضْتَ، وَلَا هادِيَ لِمَنْ أَضْلَلْتَ، وَلَا مُضِلَّ لِمَنْ هَدَيْتَ، وَلَا مُعْطِيَ لِما مَنَعْتَ، وَلَا مانِعَ لِما أَعْطَيْتَ، لَا مُقَرِّبَ لِما باعَدْتَ، وَلَا مُبَعِّدَ لِما قَرَّبْتَ. اللَّهُمَّ ابْسُطْ عَلَيْنَا مِنْ بَرَكاتِكَ وَرَحْمَتِكَ وَفَضْلِكَ وَرِزْقِكَ. اللَّهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ الْمُقِيمَ الَّذِي لَا يَحُولُ وَلَا يَزُولُ. اللَّهُمَّ إِنِّي أَسْأَلُكَ النَّعِيمَ يَوْمَ الْعَيْلَةِ وَالْأَمْنَ يَوْمَ الْخَوْفِ. اللَّهُمَّ إِنِّي عَائِذٌ بِكَ مِنْ شَرِّ مَا أَعْطَيْتَنَا وَشَرِّ مَا مَنَعْتَنَا. اللَّهُمَّ حَبِّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ. اللَّهُمَّ تَوَفَّنَا مُسْلِمِينَ، وَأَحْيِنَا مُسْلِمِينَ، وَأَلْحِقْنَا بِالصَّالِحِينَ غَيْرَ خَزَايَا وَلَا مَفْتُونِينَ. اللَّهُمَّ قاتِلِ الْكُفَّارَ الَّذِينَ يُكَذِّبُونَ رُسُلَكَ، وَيَصُدُّونَ عَنْ سَبِيلِكَ، وَاجْعَلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ. اللَّهُمَّ قاتِلِ الْكُفَّارَ الَّذِينَ أُوتُوا الْكِتَابَ، إِلَهَ الْحَقِّ. “O Allah, all praise belongs to You. O Allah, You do not withdraw what You have bestowed, nor do You bestow what You have withdrawn; You do not guide whom You have led astray, nor do You mislead whom You have guided; You do not give to those whom You have withheld from, nor do You withhold from those whom You have given; You do not bring near what You have distanced, nor do You distance what You have brought near. O Allah, spread Your blessings, mercy, grace, and provisions upon us. O Allah, I ask You for the everlasting bliss that does not change or cease. O Allah, I ask You for comfort on the Day of need and security on the Day of fear. O Allah, I seek refuge in You from the evil of what You have given us and the evil of what You have withheld from us. O Allah, make faith beloved to us, make it beautiful in our hearts , and make us hate disbelief, wickedness, and disobedience, and include us among the righteous. O Allah, let us die as Muslims, keep us alive as Muslims, and unite us with the good people without disgrace or trials. O Allah, fight against the disbelievers who deny your messengers and hinder your path and bring upon them your wrath "
  },
  {
    "url": "https://seekersguidance.org/answers/general-answers-feeds/do-whispered-thoughts-count-as-speaking-in-the-hadith/",
    "question": "Do Whispered Thoughts Count as Speaking in the Hadith?",
    "answer": "Answered by Shaykh Yusuf Weltch Question Does whispering thoughts to oneself count as “speaking of it” in the hadith about forgiven thoughts, and is one accountable for such speech? Answer In the Name of Allah, the Most Merciful and Compassionate. The Messenger of Allah (Allah bless him and give him peace) said, “Indeed, Allah has pardoned for my community its (sinful) thoughts as long as they do not act upon them or speak of them.” [Bukhari; Muslim] This narration relates to thoughts (or whispers) to do or say something that is sinful. Thus, if someone, despite the whisper urging them towards sin, does not do or say that sinful action or speech, they are not taken into account. As for sinful beliefs or thoughts that stem from blameworthy traits of the heart, such as arrogance and jealousy, then one is taken to account for them, if they are voluntarily adopted by the heart—i.e., not just a passing thought. [‘Ali Qari, Mirqat al-Mafatih] Hope this helps Allah knows best [Shaykh] Yusuf Weltch Checked and Approved by Shaykh Faraz Rabbani Shaykh Yusuf Weltch is a teacher of Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he went on to study at Darul Uloom Seminary in New York and completed his studies at Darul Mustafa in Tarim, Yemen. There, he completed the memorization of the Quran and his study of Islamic Sciences. Throughout his years of study, he was blessed to learn from many great scholars: Habib Umar bin Hafiz, Habib Kazhim al-Saqqaf, Shaykh ‘Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019."
  }
]