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Women’s Related Fiqhi Issues (Fatwa Session)

Sheikh Ahmad Kutty
08 March, 2020

Dear Brothers/Sisters,

Thank you very much for joining us in this Live Fatwa session about women’s related Fiqhi issues.

We would like also to thank our guest, Sheikh Ahmad Kutty, for answering the questions directed to him. You will find the answers of your questions below.

Monday, Mar. 09, 2020 | 16:00 - 18:00 GMT

Session is over.



Q:

i am a 14 year old child.

i had swore to allah that i will not commit a particular sin and if i commit  it i will not be a muslim and i will read the kalima again. but then i broke it

i did not know that i have to do an expiation. now that i know please tell me that do i have to do an expiation or read the kalima again. if i have to do expiation, can i fast for three days cause i am a child

 if not then tell me how can i read the kalima again.

please answer quickly.

A:

You ought to repent and expiate by fasting three days or feeding ten poor people and also renewing your faith by reading the testimony of faith while resolving firmly in your mind never to make such oaths. It is indeed a grave sin for anyone to say that if I did this or that sin I would not be a Muslim. A Muslim who sins is still considered a Muslim, albeit a sinful one. He can redeem himself by seeking repentance and asking forgiveness of Allah.

Almighty Allah Knows best.



Q:

Salaam alaykum warahamatullahi wabarakatuhu. First of all I would like to thank you and compliment And commend you for all your good works and responses.

However I will like to ask if ALLAH has indeed created on us in pairs. Why is it difficult for some people to find their own pair and spouse even after praying and praying whilst some folks that didn’t pray that much just found easy to get a good spouse?

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

The verse which states that Allah created us in pairs does not mean that everyone will indeed be necessarily married. We know several prophets and great scholars and imams in Islam, as well as saintly women from early times until the modern times, have led celibate lives, some of them by choice, others by not finding suitable marriage partners or other reasons.

So, you may do well to continue looking while praying to Allah. Most of the time, we set such high standards and high expectations while looking for a wife or husband with the result, we end up getting none. I know this as an Imam who has served the community for over four decades.  I had a large file of marriage applications; the vast majority of them ended up finding no marriage partner mainly because they were waiting for a doctor, a professional engineer, or a lawyer or someone who makes big money. However, they would tell you initially all they are looking for is a good Muslim. However, the real intent is different. I am so sorry to say they never got married. That is the main reason why the majority of Muslim youth today remain unmarried. If they were realistic and looked for the criteria that the Prophet taught us, the issue would be rather straightforward: He said, “when a person of sound faith and character arrives to marry him. Otherwise, you are paving the way to corruption in the land.”

So, I would advise you to be realistic in your expectations and keep trying to find a marriage partner based on the above Prophetic criteria and pray to Allah.

Almighty Allah Knows best.



Q:

Please can you tell me why some people do not recite Surah Al Fatiha in Janazza Salah as I heard no Salah is valid without reading Surah Al Fatiha? Jazak Allaah Khair.

A:

There is no need to insist that reading Fathihah is a must in Janaza. Janazah is mainly a prayer of intercession on behalf of the deceased; so in this sense it is not like other prayers. That is why the practice of Muslims  starting from the time of the pious predecessors has varied on this: some of them used to read Fathiah, while others simply recited thana or formula of praising and glorification of Allah, while still others did both of them.

There is no explicit text from the Prophet insisting that we ought to read Fatiha in Janazah prayer. That is why there is a latitude in this matter. So, one should never be rigid on this issue. You may follow either of the above views.

Almighty Allah Knows best.



Q:

ASA;

 In our Masjid, there are some sisters that do not cover themselves properly. What is the best way to inform them.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

We need to approach this issue through hikmah or wisdom and efficient methods of teaching and guidance.

The fact that we are living in a time of fitnah, the mere fact that men and women are coming to the mosque, should be a sign of hope. We should, therefore, not turn them away by insisting that they comply with all of the teachings of Islam at once. The Prophet (peace be upon him) never used such methods: instead, he insisted that the preachers and teachers should always make it easy for people: He said, “Make it easy and do not make it hard on them, and give them good news and don’t turn them away from Islam.” When he sent Mu’adh to Yemen, he told him to start with the priorities: he told him:

“You are going to the people of the book, so the first thing you should tell them is to believe in the oneness of Allah. Once they accepted it, then tell them about salah, once they accepted it, tell them about zakah, once they accept that, tell them about fasting…” he never mentioned anything else. In other words, all other matters should come later once they have imbibed the essential beliefs and practices.

Aishah, the beloved wife of the Prophet, also tells us that the strict laws of haram, such as the prohibition of fornication, adultery, and drinking, were only revealed in Madinah after the people imbibed the realities of faith. Otherwise, people would have said it is too hard for them, and they would give up Islam altogether.

So we ought to welcome women and men who may not be wearing proper modest attire but educate them through persuasive sermons, lectures and classes, and Insha Allah, they will on their own be motivated to comply with these requirements. I know this from my experience serving the Muslim community for over four decades. In my early years, we would rarely see Muslim women wearing proper Islamic attire even while entering mosques; today, however, the situation is vastly different.

So, let us be patient and pray that Allah makes us instruments of guidance through our words, behavior, and actions.

Almighty Allah Knows best.



Q:

Assalamu alaikum

While trying to use toilet paper to clean my private part so as to prevent the feeling of urine emission during I saw a spot on the tissue paper around the private part. I’m not sure if it is from my body or from the tissue paper or if it is blood or not. I did my ghusl haidoh a week ago and I also did ghusl jummuah the morning I saw this spot. Which means I have been cleaning my private part since then and did not see any blood.

Is it right for me to conclude that what I saw was not blood since I’m not sure?

What if it was blood what I’m a supposed to do?

If it been blood and I didn’t repeat ghusl for fear of was was and me not thinking it is blood and it was actually blood is my solah for the entire month invalid?

If I’m to do ghusl do I have to repeat my solah from the day I ended my menses till the day I got your reply, if so how do I go about it?

Can I just ignore it since I’m not sure if it is blood or not

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

If you did perform ghusl after ensuring that your period has expired and you saw the white discharge then you need not worry about the spot you mentioned. For details on this, let me cite here one of my earlier answers:

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

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

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

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

Almighty Allah Knows best.



Q:

Assalumu alaikum

I cheated in one of the three exam required for my entrance into the university but did the other two honestly. I felt bad for what I did and did tawbah for Allah’s forgiveness and resolved never to cheat again. I didn’t cheat through out my first year (although I heard asking people who had done the exam the question that came out which may or may not come out for me). In my second year, during one exam I had a doubt about what we were asked to write whether it’s a pathway or a cycle so I resolved in my mind that whichever it is I will see people doing it. I could see another colleague answers although not clearly but I could see its a pathway and not a cycle since we were close to each other.

In another exam that is objective, I saw what the person beside me picked and it was what I was thinking is the right answer so I picked it. I also saw another person answer in a question that I am not sure of a what I picked so I cancelled what I choose initially but didn’t pick anything( due to negative marking). In another question that I had decided to guess the answer, I saw someone answer sheet so I picked she picked since I had decided to guess the answer. In another question I heard the people beside me saying an answer so I wrote what he said.

In all this, I have cheated. how do I make tawbah for this giving that I already promised myself never to cheat again and I still cheated.

Will my tawbah alone be sufficient for Allah’s forgiveness or do I have to leave the university

What amount of cheating would warrant me to leave the university in islam

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

If you passed your exams by cheating, you ought to redo them. Otherwise, the income you earned becomes unlawful for you to use. The Prophet (peace be upon him) said, “A body that is nurtured by haram is worthy fuel of hell-fire.”

On top of redoing the exams, you also ought to repent and ask forgiveness of Allah.

By passing exams through cheating, you are not only hurting yourself but also contributing towards making the society corrupt and also usurping jobs from those who passed through hard work. 

So, no Muslim should ever consider passing exams by cheating or fraudulent practices.

I pray to Allah to protect us from such enormities and bless us to earn our income through lawful means.

Almighty Allah Knows best.



Q:

Salam, it is mentioned in Maraqi’l Sa’adat (Ascent to Felicity) by Abu ‘l-Ikhlas al-Shurunbulali (translation by Faraz A. Khan, on the topic of Hanafi Jurisprudence), on page 61, the following:

“[The following situations are examples of filth not transferring from one area to another:]

– The moisture that appears on a dry, pure garment, after being wrapped in a damp, impure garment that would not drip if squeezed, is not deemed impure.

– A wet [clean] foot that steps on impure ground, without any trace of filth appearing on the foot, is not deemed impure.

– A damp, pure garment that is placed on impure ground, without any trace of filth appearing on the garment, is not deemed impure.

– The body of one who sleeps in a dry

impure garment, which becomes wet from his sweat, without any trace of filth appearing on his body, is not deemed impure”

Are these above scenarios pertaining to discernible, or indiscernible filth (i.e. najasah)? Or do they apply to both?

If someone’s clean, wet foot/hand/any body part, or someone’s clean, wet garment touches an area in which there is INDISCERNIBLE filth, would his body part/garment still be considered pure (given that there is no trace of filth on his body part/garment, as mentioned in the excerpt of the book above)?

Another question I have is: if, for example, my finger is wet, and I end up touching a piece of najasah. Thereafter, someone else’s finger touches my wet finger, but is unaware that my finger had touched najasah (also because the najasah on my finger is indiscernible, and there is no trace of the najasah on the other person’s finger). Has the najasah transferred to the other person as well?

Can the transference of najasah occur indirectly – meaning a person touching another person who has touched najasah? Or is the transfer mainly applicable to those who had direct contact with the najasah?

Is there a difference in rulings between discernible and indiscernible filth with regards to all these scenarios?

Jazakallah Khayran

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

It seems to me that you are merely trying to get help in doing your homework; you should know that we are not allowed to pass exams by cheating or through underhand methods.

If, on the other hand, you are concerned about the purity or impurity of such items, you can infer the answer from the text itself: In case of nonvisible impurities, the general rule is we are excused if they are negligible. It is based on the Quranic principle that Allah does not take us to ask for matters beyond our capacity or ability.

Almighty Allah Knows best.



Q:

Asalam Aleykum,

I was born Muslim, however, I want to know if my name is haram/un-Islamic given its meaning.

My name, Duthi, is a Somali name, traditionally spelt as Dhudi.

The name denotes to beauty, however, I recently discovered that the actual meaning is “tall and slender” which directly correlates to a woman’s body type and its supposed beauty.

Is this not immoral to name a slave of Allah something suggestive like this? My sibling and other relatives all have names with beautiful meanings such as honest, lucky, flower, champion. And yet mine, is about my body? My physique??

It is in the holy Qur’an where Allah himself commanded the believing men and women to guard their awrah and chastity, and yet my own parents through their ignorance named their daughter after something referring to a woman’s physical attractiveness. This must be wrong as it is incredibly demeaning and offensive to me since my worth is not connected to my physical body and supposed attractiveness. My worth in the eyes of my creator is not skin deep.

It is also important to note that the name dates back to a long time ago, possibly before the first Muslims arrived in Somalia during the Prophet’s (PBUH) lifetime.

Apologies for the long paragraph, but I feel so passionate and angry regarding my name’s true meaning seeing as how I take my modesty very seriously and have never adorned clothing that would show my physique. It pains me to know my name is suggestive in nature.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

The name Dhuti has been used in various meanings in different languages: Thus, according to some,  it means luster, glow; and light, while in Hinduism, it means “Goddess Lakshmi or wealth.”

Having said this, if the meaning in the Somali language is the former one or something similar, then there is no need to change it; if however, it means the latter, then it is a pagan name, and you should change it.

Almighty Allah Knows best.



Q:

Salam. I would like to ask whether it is permissible for Muslim men to wear platinum rings. I know that gold and silk are haram for men. However, since platinum specifically is not quoted in hadiths to be haram, people prefer wearing it. Since now the ruling falls in the hands of scholars, i have noticed mixed views on wearing platinum rings by men. On the other hand, I know platinum is a mixture of gold and other metals but the major proportion is of gold, hence i believe its haram too. Please guide me properly.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

Strictly speaking, according to the rule of jurisprudence, it is allowed for men to wear a platinum ring. However, we must never apply the divine law by looking at the letter alone. Instead, we should be more concerned with the spirit of the laws.

We know that gold is forbidden for males; the rationale was it was a sign of ostentatious display of wealth, which would be breaking the heart of the poor and the less fortunate.

When you consider the spirit of the law, then using platinum, which may be even more expensive than gold and thus signify a greater act of ostentation, should be equally shunned.

That s is the lesson that the pious caliph Umar b. Abd al-Aziz wanted to teach his son.

When he heard that his son had bought a ring worth of a thousand dirhams, he wrote a letter ordering him to sell it and buy a ring for a dirham with an inscription, ‘may Allah have mercy on him who knows his true status (in this world)’  He also ordered him to donate the rest of the money to feed  a thousand hungry people.”

So, I would advise you against it and get a silver ring. Men are allowed to wear silver rings; the Prophet and his companions used to wear silver rings.

By giving away the money you save to feed the poor (mind you millions all over the world are living under subhuman living conditions), you will gain tremendous blessings.

Almighty Allah Knows best.



Q:

Some housework and/or in the future if work of husband comes up, while exercising, and we can do that right after the exercise, is it disrespectful?

if a person’s health is going very bad,but he/she,keeps thinking,his/her parents might ask for household chores or in the future the wife/husband, and the person totally neglects health,is overweight, is it okay?

even if the person is not overweight,should they exercise daily to stay fit nonetheless,and can they excuse themselves from chores and actually use their right to look after themselves,then do the chore again later without feeling guilty?

A:

Islam teaches us to take care of our body, mind, and soul; we should not cater to anyone exclusively at the expense of the other.

The Prophet (peace be upon him) said, “Your body has rights, your Lord has rights, your eyes have rights, your spouse has rights, your guests have rights, so give each one his or her right.”

We must never ignore our fundamental duties and focus on the less important matters. Instead, we should try to schedule our daily activities in such a way that we balance our duties and responsibilities.

So while paying attention to physical fitness, you should never ignore your essential chores or fulfilling your spousal duties even as you must never fail in performing your religious obligations.

We have a beautiful example in the Messenger of Allah. While his duties as a ruler burdened him, he still found time to jog with his wife, Aisha, also to do the chores at home. He once kept the people wait in the mosque after the Iqamah was given to go home and check whether the cooking pot was covered!

So, let the example of the Messenger of Allah be our guide in leading a balanced life and setting our priorities in life.

Almighty Allah Knows best.



Q:

I know drawing pictures of animate beings is haram but I want to ask if you are playing a game and you are given a default character and you want to change the skin tone, hairstyle, height, eye shape/colour or clothes of that character will that be considered haram image making or imitating allahs creation. Please refer to the link to fully understand what I’m talking about https://youtu.be/xgCM7s_FN08

A:

Drawing images in the time of the Prophet (peace be upon him) was forbidden because of its association with idolatry.

Today pictures and drawings are primarily associated with the communication. It is a powerful medium.

We read in the Quran that the Prophet Sulayman was making statues; he was not doing so for worship them; it was for other purposes, including communication.

That is why drawing pictures and cartoon drawings cannot be deemed as forbidden as long as they are used for education and promoting good.

If we don’t use them, the devils will use them for promoting vice and corruption. In this sense, it is not different from other forms of media.

The Ulama, who had been strict against taking pictures in the past, have reversed their views after realizing this truth.  I remember my student days at the Islamic University of Madinah Munawwarah. We were taught that photography is haram as it is a form of shirk. Some of my classmates had become zealots to such an extent that if they could, they would break down the studios!  Shaikh Ibn Baz, the late Grand mufti of Saudi Arabia (may Allah have mercy on him), who was our vice-chancellor at the time, was a fierce advocate of such rulings. However, before his death, his pictures used to appear all over in the media – as he moderated his views. 

So the lesson we must learn is we need to apply the rules by studying their rationale and considering the varying contexts.

Almighty Allah Knows best.



Q:

Assalamu’alaikum. There is a hadith I read a while ago that says (something like) “the difference between halal and haram is the duff and the voice for the weddings”.

My question is – what does this hadith means in simple words? Is it saying that duff is only allowed at weddings?

The reference I found is Sunan an-Nasa’i 3369 Or in-book reference: Book 26, Hadith 174

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

The hadith intends to teach us that marriage must never remain a secret marriage; instead, it should be publicized and celebrated.

Marriage in Islam is a solemn social contract. It is a solemn vow made in the presence of witnesses; it should be publicized so that the society can easily distinguish it from illicit unions.

The Prophet said, “Publicise marriages and beat drums on them.” (At-Tirmidhi and others)

The hadith you cited is confirming the same concept, and it stresses the importance of distinguishing marriage from illicit liaisons or unions.

It also encourages us to celebrate marriages through lawful entertainment, including clean music.

Almighty Allah Knows best.



Q:

Assalamu alaikum. Are fallen hair of women considered awrah though they are not part of her?  

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

The fallen hair or body waste does not belong to the category of awrah.

Awrah refers to the part of the body that we ought to cover in front of the members of the opposite sex or we must cover while we are performing prayer.

There is nothing in the sources to rule that hair, and body waste that came off the body is considered as awrah. The Prophet (peace be upon him) has assured us that he has told us clearly what we must do or must not do. The Prophet (peace be upon him) said, “Whatever Allah is silent of, do not dig into it, for it shall be deemed as excused. While saying this, the Prophet cited the verse, “Your Lord is never forgetful.”

According to the rules of jurisprudence, things are permissible unless proven otherwise.

Almighty Allah Knows best.



Q:

Assalamu alaykum. 

My husband had me do abortion with emotional abuse. Threatening me with different things.

He doesn’t want more than 2 children and I do want . He said to me it is my right to use birth control .

What does islam say about this and what can I do

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

Abortion is haram and is considered a major sin in Islam. The degree and intensity of the crime increases as pregnancy advances. Once the ensoulment has taken place, it is no different than killing another human being; so, it is like a coldblooded murder. If you have done it, you ought to repent and expiate for the crime

If, however, it was before the ensoulment, then also it is a sin unless warranted by circumstances.

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

Abortion or termination of pregnancy is generally considered abominable, and therefore as Haraam since it involves interfering with life-process once it has started. There are, however, differences of opinion about the permissibility of abortion in special circumstances depending on the stage or stages of pregnancy.

1) There is a unanimous consensus among scholars that abortion is considered as absolutely forbidden after twelve weeks of conception (i.e. one hundred and twelve days); this is the point when ensoulment (breathing of soul into the embryo) takes place. To abort pregnancy from this point onwards is akin to committing infanticide, which has been condemned in the Qur’an. Scholars, however, have made a single exception to this rule: If continuation of pregnancy and carrying it through full term proves to be risking mother’s life, abortion shall be considered as permissible.

2) Abortion after the expiry of the first forty days of conception is considered as Haraam except in the following exceptional cases: 1) If carrying the pregnancy to the full term exposes the mother to unbearable health problems during or after delivery; 2) if, as determined by the reliable medical practitioners, the child shall be borne with such physical and mental deformity as would deprive him/her a normal life. This decision must be based on the opinion of at least two reliable medical experts in the field.

3) While many scholars consider abortion before expiry of the first forty days of conception as Haraam, a number of them, however, consider it as either permissible or at least not as Haraam.

In conclusion, as Imam Ghazzali has observed, one is discouraged from tampering with the life-process once it has started; the intensity of sin, however, varies according to how advanced the pregnancy is. Thus while it may be considered as less sinful in the very early days, it is considered as absolutely haraam after the ensoulment.”

Now coming to your husband’s demand, you may resort to family planning that is safe by consulting your gynecologist. If you and husband want to resort to it through mutual consent, that is fine in sharia. However, aborting a pregnancy is never a valid option to please your husband. As a conscientious Muslim, he should never insist on that. He also ought to turn to Allah in sincere repentance for the grave sin he has committed and has forced you. I pray to Allah to inspire us to turn to Him in repentance. Here is a Du’a to read:

Allahumma ighfir lee dhanbee kullahu diqqahu wajillahu wa sirrahu wa alaniyyathahu wa awwalahu wa aakhirahu wa maa alithu minhu wamaa lam a’lam

(O Allah, forgive me all of my sins: the major and the minor; the the private and the public; the first and the last, and that which I am aware of and that which I am not aware of).

Almighty Allah Knows best.



Q:

it is said that the awrah for women infant of other women is from the navel to the knees, but that doesn’t mean that girls keep showing other parts to other females.

now,since exercising in gym means music or the exposure of the awrah ,if we were to workout at home and refer to exercising videos that cover the awrah but other parts are seen like full hands or the part between chest and navel and other parts,do we have to even restrict that?

aren’t we allowed to look after our health by exercising and referring to the videos,if these help us?

A:

Muslim women are not required to observe the rules of hijab in front of women, including non-Muslims. On details on this issue as well as the various levels of covering (satr) applicable to Muslim women, I cannot do better than quoting from one of my earlier answers:

Islamic rules of satr or covering for women are intended to safeguard and preserve the honor and dignity of women. Rules of covering vary according to whether the degree of risk of temptation is greater or lesser; where such risks of temptation are greater, rules of covering are stricter, and where the risk is minimal, rules are minimal.

Rules of covering are, therefore, stricter in the presence of males who are strangers (who are not related to the woman by blood, marriage or milk-relationship). All scholars agree that the woman must cover her entire body except her face and hands.

As for males who are considered maharim (those who are related to the woman through blood, marriage or milk-relationship, and whom she can never marry) all scholars agree that she does not need to observe the above strict rules of covering; rather all of them agree that she is allowed to uncover her hair, face, hands, neck, feet and shoulders in front of such relations.

Coming to the question of what she must cover in the presence of women, some scholars make a distinction between Muslim women and non-Muslim as regards the degree of covering.

There is general agreement among scholars that she may uncover her hair, face, hands, neck, shoulders, legs from below her knees as well as feet in front of Muslim women.

Concerning what she must cover in the presence of non-Muslim women, broadly speaking, there are two views. One may be considered very liberal while the other may be considered very strict. Both scholars of the Maliki and the Hanbali schools generally consider only what is between the navel and the knee as the ‘awrah that a woman must cover in front of other women, regardless of whether they are Muslims or non-Muslims.

As opposed to the above view, both the Hanafi and the Shaf’i scholars consider it obligatory for her to cover her entire body except what is normally exposed in ordinary course of daily interaction and domestic work. They consider it a must for her to cover all her body except her face, hands and feet.

The above difference of opinion is based on the differences in interpreting the Qur’anic verse concerning rules of covering in which Allah Almighty says: “And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or their women, or their slaves, or male attendants who lack vigor, or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed.” (An-Nur :31)

According to the scholars of both the Maliki and the Hanbali schools, the phrase “their women” includes all women including non-Muslims, while the scholars of both the Hanafi and the Shaf’i schools say rather it specifically distinguishes Muslim women from others, and, therefore, she must observe stricter rules of covering when appearing before non-Muslim women as opposed to Muslim women.

The last mentioned view that a Muslim woman is absolutely obliged to cover her entire body except her face, hands, and feet in presence of non-Muslim women seems to be a little extreme. We find no evidence in the sources to support such a conclusion. There are numerous instances of non-Muslim women, from both Jewish and pagan backgrounds, visiting the wives of the Prophet (peace be upon him), as well as other Muslim women, and yet, there is no mention anywhere that the Prophet (peace be upon him) ever ordered them to observe special rules of covering in their presence. If it had been necessary for them to do so, it is most unlikely that the Prophet (peace be upon him) would have failed to mention it to them plainly and clearly.

Therefore, the view of Maliki and Hanbali schools on this issue seems to be more consistent with the evidences of the sources, as well as the general spirit of the Shari’ah.

Having said this, however, it must be stated clearly: All scholars agree that while normal laws apply in normal circumstances, where there is a suspicion of seduction or temptation or inclination towards vices either due to corruption of society or moral perversion, Muslim women are obliged to take all necessary precautions and thus cover appropriately in order to safeguard their honor, dignity and chastity.

 In conclusion, there is nothing wrong for you as a woman in using exercise videos done by women exclusively.

Almighty Allah Knows best.



Q:

Asalamuailkum,

If you feel like someone has given you evil eye because of many symptoms, what can u do to be cured? Will the duas of prevention Of evil eye cure me? Or is that for future prevention? Thank you

– what if i know who it could be Would it damage the relationship if confronted? (If i ask to bathe in their ghusl water)

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

The best protection against the evils of the eye and envy is seeking protection with Allah through dhikr and Duaas, including the Quranic litanies prescribed for us. Imam Nasa’i, Tirmidhi, and Ibn Majah report on the authority of Abu Sa’eed that the Prophet (peace be upon him) used to seek protection from the evils of eyes and envy though general Du’as. However, when the two surahs known as the mu’awwadhatayn (the two protective readings) were revealed, he used them exclusively.

The Qur’an is a source of healing and cure for all emotional, spiritual and psychic afflictions even it is a source of guidance and mercy for us. So, every conscientious Muslim should have a Wird or daily spiritual regimen of litanies for meditation and reflection. Let me list the most important ones below:

1.  Surat al-Fatihah which is known as a healing and the Prophet endorsed its reading for healing and cure from psychic and other afflictions;

2. Aayat al-Kursi: the Prophet described it as a sure protection against the evil machinations and plots of Satan and his armies;

3. The last three surahs of the Qur’an, namely ikhlas, falaq and al-nas.

You may also read the following Prophetic duas:

A’oodhu billaahi wa qudrathihi mimmaa ajidu wa uhaadhiru  (read this three times by placing your hands on the part of the body you feel the affliction or pain)

(I seek protection with Allah from the affliction and pain I experience)

As’alullaaha al-azheem rabba al-‘arshi al-azheem an yashfiyanee (seven times)

(I beg Allah, the Great, the Lord of the Mighty Throne, to cure and heal me). 

Almighty Allah Knows best.



Q:

Is it allowed in islam to buy baby clothes before childbirth ??

Should we tell our families about my pregnancy or keep it as a secret upto 4months???

A:

If your pregnancy is in the advanced stage and the doctor has advised you of a healthy and safe delivery, you may purchase the baby clothes.

You should not do so if you are only in the early stages.

I would also advise you against disclosing the good news except to the people you trust and wish you well.

Almighty Allah Knows best.



Q:

I am blessed with baby boy and named him arham ahmed. But somw telling it is not good to call as arham. Please assit on this. If need to change name how to do it and Arish , Ariz would be good name to keep

A:

Let me first congratulate you for this great blessing of Allah. I pray that Allah makes him a source of joy for you and your family and an asset to the community.

Now coming to the question of naming him Arham, I would state: There is nothing objectionable about it.

We are not allowed to name people with the specific names of Allah or attributes that exclusively refer to Him; so, we are not permitted to call someone al-rahman or al-raheem, or al-azeez, al-aleem, etc.

Arham is not one of such names.  The ruling would be different if you name him Arham al-rrahimeen, which is an exclusive title or description of Allah.

So, there is nothing wrong if your name your baby Arham Ahmad.

There is no need for you to change it.

Never mind what that person has advised you. He may be confused or has been misinformed.

Almighty Allah Knows best.



Q:

there are different scenarios, I wanted to gain in depth knowledge into.Please,answer them

1)If a person has confessed that the person did zina, but the person isn’t sure if it is fully zina,is the person going to get the Hadd Punishment?

2)if the person out of fear has confessed,because the person didn’t want to think confessing is like witnessing,and the person went forward and told,is that person going to receive Hadd Punishment?

3)If the person isn’t sure , whether the person has told four or more people,and think out of the four people,one has turned away and said not to tell anyone,does the person receive Hadd punishment

4)if a person later realizes that confession of the zina can also give rise to add punishment but after telling to four or more people,the person is just asking for Allah’s Forgiveness,can the person still hope for Allah’s forgiveness?and continue repenting?

A:

I really cannot make sense out of your question.

Islamic punishments or hudud are meant to be deterrents. They are implemented only under strict conditions. If any of the requirements are questionable or shaky, the Hadd cannot be implemented. The Prophet (peace be upon him) said, “Avert hudud punishments in the event of even an element of suspicion.”

Islam teaches us that we ought to seek repentance no matter how ugly our sins are. Once we do so, Allah is Forgiving and Merciful. For details, please refer to the answer posted here;

The Door of Repentance Is Wide Open

The Door of Repentance Is Wide Open

Almighty Allah Knows best.



Q:

Salam. I want know about ayat e kareema. I have heard that it is the ayat that yunus (as) used to recite this in the darkness of his time. And i also have heard that if someone recites this ayat 125000 times making a definite aim then allah (swt) fulfills it. Please provide me proper guidance relating this topic

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

It is indeed very beneficial to read the Du’a of Prophet Yunus. It signifies recognition of the glory of Allah, admission of one’s failings, and imploring Him for His mercy and forgiveness. Therefore, it behooves everyone in distress to use this Du’a begging for help.

Prophet Yunus was sent to preach to a people who refused to respond to his preaching. He became upset and became hasty and walked away from them. Allah wanted to teach him a lesson. So, when he boarded a ship, the captain was advised to shed some load to save the ship from drowning; he realized it was a test from Allah, and he volunteered to jump into the ocean, and soon a whale swallowed him. Once inside the belly of the whale, he turned to Allah in sincere repentance: He prayed thus: Laa ilaaha illaa antha subhaanaka innee kunthu mina al-zzalimeen (There is no god but You; glory be to You. Indeed I have wronged my soul (and so forgive me and save me).”

Allah answered his prayer and rescued him.

So, if you are in a distress, you should use the above prayer. Allah will answer your prayer. However, the answer may come in ways that Allah decides: He does what is best for His servants. Humans often think something is right for them while it is not so, according to Allah’s wisdom. Thus, the fact that you didn’t get the answer you wanted should not disappoint you. Instead, you ought to accept Allah’s will and be content with it.  The Prophet (peace be upon him) said, “ No Muslim  would pray for something other than things involving a sin or severance of blood ties, without Allah answering his or her prayer: He may give him or her what they prayed for immediately; or avert some calamity bound to happen because of the prayer; or keep it as a treasure to reward them with it in the next world.”

As for the number you mentioned, there is nothing in the sources to support it. It is mere speculation. So, you should not attach any value to it. We are not allowed to make up things like these without any basis in revealed texts.

However, you should not stop using the prayer if you are faced with a distressful situation. Insha Allah, Allah will send down relief, if you pray with firm faith and sincere conviction.

Almighty Allah Knows best.



Q:

Asalumu aleykum. I have a question regarding a problem in my university Islamic mosque, the have put up a certificate which they received from the university showing that they have won the best society of 2019 but in the mixed of the certificate it has a lgbtq ?️? flag in it. It irritates me because they lgbt is against allah and for that to be advertised near the mosque is haraam? Makrouh? What actions should be taken? Jazakallahu khair.

I was going to rip it off but thought I have to ask people of knowledge first then talk to the society leaders about it with clear proof which inshallah you will provide it for me.

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

Sexual perversions of all sorts, whether bisexual, heterosexual or, out of wedlock, whether between married spouses, males, and females, are abominations.

Allah tells us in the Quran that in so far as Allah has forbidden things, it is solely for human welfare, and that He has prohibited only things that are filthy and harmful. We must not only shun what is forbidden but also refrain from any activities promoting or condoning them. There is no difference between the two.

The Prophet (peace be upon him) warned us that one of the signs of the hour would be the prevalence of permissiveness and promiscuity. When they become rampant, Allah will send down afflictions that humankind never knew before.” So there is no wonder that people die of various sexually transmitted diseases such as aids, herpes, and others. Therefore, Muslims ought to preach and practice chastity and sexual purity; and it should be the last place to condone or propagate lifestyles that Sharia considers as sexual perversions.

Therefore, for a masjid to display an LGBT flag is indeed objectionable in Islam.

The congregants must insist on the Board of Directors to uphold Islamic values and ethics and revoke this decision.

Almighty Allah Knows best.



Q:

Assalamalaikum,

May Allah bless the about Islam team and all the scholars for the work they are doing for the community and make all of us successful in this world and the here after.

I’ve a question in regard to the article below where Sheikh Kutty replied. 

Freezing Unfertilized Eggs for Future Use: OK?

My question is : I am married from 12 years and going through IVF with my wife, unfortunately the first cycle was not successful for us. and the doctors here in US did cryopreservation of embryos and sperm. At the time of our first cycle I wasn’t aware they did cyro.. process it was not disclosed to me and but my wife was about about it.

I am about to fill out a form to discard all the specimen stored(cryopreservation of embryos or sperm) but my wife getting upset stating the hospital said by keeping embryos to save money and use for fertilization later on. Please advice what to do in the situation

Jazakallah for your time.

May allah guide all of us to the straight path. Ameen

I’ve asked my wife to go with the female doctor from the beginning as sharia permit but she went through male doctor for some reason during IVF first cycle to which I was shocked when I went with her. Have researching and found some other articles, the first one I’ve shared with her. http://islamqa.info/en/98604 https://islamqa.info/en/answers/117933/it-is-not-permissible-to-keep-embryos-or-fertilized-egg

A:

Wa `alaykum As-Salamu waRahmatullahi wa Barakatuh.

If there is a guarantee that the preserved embryos would be used for your use while you are married and alive, then there is no need to discard it. However, if you have concerns or doubts, then you ought to insist that the embryos should be discarded.

Shariah does not allow for surrogate motherhood or IVF unless it is done between the married spouses while they are alive. The Prophet (peace be upon him) said, “Halal is clear, and Haram is clear; there are some doubtful cases. Whoever shuns the doubtful is better enabled to guard his faith and honor.”

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

It is permissible for your wife to resort to in-vitro fertilization to conceive a child– provided the sperm and egg involved in the process have been extracted from both of you while you are still married and alive, and not from a third party.

To desire to have an offspring is a genuine human instinct. Islam is a natural religion which takes in to account all of the legitimate human instincts, and therefore it considers the desire to have a righteous offspring as a commendable one. The Qur’an tells us that the Messengers of Allah, who are the true role models of humanity, desired for the gift of righteous offspring and prayed to Him for the same. The Prophet Muhammad, peace be upon him, also taught us to pray to Allah thus, “O Allah! I ask of You to grant me the best of what You grant Your righteous servants: blessed offspring and wealth.”

It is no wonder then that Islam considers procreation as one of the stated objectives of marriage in Islam if, when and where possible. It is therefore lawful on your part as married couple to resort to all lawful treatments and therapies which may facilitate this. In-vitro fertilization is one of such methods; scholars who have deliberated on such issues, have ruled that resorting to it for conception is permissible so long it is done within the permissible boundaries.

The strict stipulations for the permissibility of in-vitro fertilization include the following: Both the sperm and egg involved in the procedure must be extracted from married couple solely for themselves. In other words, it is not permissible if, for instance, either the sperm or egg is taken from a third party or from them for the benefit of a third party, for both these procedures entail the grave sin of mixing the lineage and tampering with it, which is considered as akin to adultery. Likewise, it is forbidden if both the sperm and egg were taken from couple who were married once, but were divorced at the time of extraction and conception. The last case also involves procreation out of wedlock.

Therefore, as long as the above safeguards are taken, there is nothing unlawful about using the method of in-vitro fertilization in order to conceive a child. This has been the standard ruling adopted by various Fiqh councils in the modern world. Scholars have arrived at such a decision following due considerations of the evidences of the Shariah in this respect.

Almighty Allah knows best.