This is the first in a series of three articles focused on how revival of the Umma must take place. From the On-Demand Course The Keys to Revival: Guidance in Crisis and Hope for the Future, this series brings together three leading scholars addressing the spiritual, social, and scholarly solutions needed for upliftment of the Umma.

The Umma today faces an immense and pressing need for awareness and guidance. We are living through unprecedented times of hardship and crisis. This situation necessitates that every Muslim be cautious and aware of their surroundings. The ailment is clear, and we won’t waste time describing it further, as doing so would be futile. Instead, let us focus on the remedy.

We are witnessing daily news of international conspiracies against our Umma, targeting our sacred sites, our Quran, our morality, and our religion. As I mentioned, this calls for caution and awareness regarding these tribulations, doubts, and crises. It also requires us to take appropriate actions to address them. 

The Prophet (Allah bless him and give him peace) said: “There will be tribulations.” We asked: “O Messenger of Allah, what is the way out of them?” He replied: “The Book of Allah, in it, is the news of what came before you, the information of what will come after you, and the judgment among you. It is decisive, not jest. Whoever speaks by it tells the truth, whoever acts by it is rewarded, whoever calls to it is guided to the Straight Path.”

The Book of Allah and the Sunna: The Way Out of Tribulation

In another hadith, the Prophet (Allah bless him and give him peace) directed us to the path by which we can emerge from crises, saying: “I have left you two things; you will never go astray as long as you hold onto them: the Book of Allah and my Sunna.” In another narration: “The Book of Allah and my family (Ahl al-Bayt); they will never separate until they return to me at the Pond (of Paradise).” 

From this, dear brothers and sisters, how can the Book and the Sunnah guide us? How do we inspire the Umma to rise amidst its current hardships? Undoubtedly, the answer lies in gatherings of knowledge and the remembrance of Allah, especially blessed courses with the great scholars and teachers of our Umma. We ask Allah (Most High) to open their minds and hearts and to guide their tongues to what holds the keys to revival, the doors of reform, and the paths of guidance.

The First Key: The Necessity of Spiritual Awakening, Lessons from Generations – By Shaykh Khalid al-Kharsa

Allah (Most High) created humans with a pure nature. The Prophet (Allah bless him and give him peace) said, “Every child is born upon the fitra (natural disposition).” They are born pure and clean. However, when human actions interfere, they corrupt this nature, which Allah (Most High) created in a pristine state.

Allah (Most High) sent messengers (Allah bless them and give them peace) to pour light into hearts, for the heart is the shining lamp that illuminates the body. The Prophet (Allah bless him and give him peace) said in a hadith qudsi: “My servant continues to draw near to Me with extra deeds until I love him. When I love him, I am his hearing with which he hears…” In this way, all the limbs are illuminated through the remembrance of Allah (Most High), turning the servant into a radiant lamp among people, guided by the guidance of the Messengers (Allah bless them and give them peace). Therefore, this Umma must experience a spiritual awakening.

In the time of the Prophet (Allah bless him and give him peace), the city of Madinah was illuminated by his presence. People did not need reminders because they lived in an environment of faith. At night, Madinah was like a beehive, filled with the remembrance of Allah, recitation of the Quran, and other forms of worship. However, as time passed, hearts changed, and the light of nightly remembrance diminished. The daytime is for earning a lawful livelihood, and the night is for seeking divine light. 

A person works during the day to sustain their earthly body and purifies it by consuming what is lawful; then, at night, they turn to Allah (Most High), becoming outwardly and inwardly illuminated. The sustenance of the night becomes the provision for charity during the day. Allah (Most High) says: “And they give out of what We have provided them.” This follows after Allah mentions that they rise during the night in worship. The sustenance gained at night becomes a means for spending during the day.

The Companions (may Allah be pleased with them) acquired this from the Prophet (Allah bless him and give him peace) and passed it on to the generations after them. We see the example of Imam Hasan Basri (may Allah have mercy on him), who met more than a hundred Companions. 

Imam Hasan Basri said: “I inform you that I accompanied people who were more averse to what was lawful for them than you are to what is unlawful for you. They avoided nine-tenths of what was lawful, fearing to fall short of fulfilling what Allah had commanded them.” Imam Hasan Basri also said: “We fought in Khurasan with 300 Companions of the Messenger of Allah (Allah bless him and give him peace).” Among these Companions was Masruq ibn al-Ajda‘, who had accompanied many Companions of the Prophet (Allah bless him and give him peace). He said: “I found their hearts to be vessels of knowledge, purified by their clarity.”

The Companions’ hearts were filled with light, which is why the Prophet (Allah bless him and give him peace) said: “Consult your heart.” He said this to the Companion because their hearts would guide them to light and righteousness. The Prophet (Allah bless him and give him peace) did not say this to us but to the Companions’ hearts. Whoever possesses the heart of a Companion should consult it, but first, they must illuminate their life with the remembrance of Allah.

The Importance of Righteous Company

These qualities can only be attained through companionship (suhba) with those who have traversed this path and experienced its realities. When you sit with such a person, you benefit. Yunus (may Allah have mercy on him) said: “A man would benefit simply by looking at Hasan, even if he did not see his deeds or hear his words, because his state was the true influencer.” The state comes before speech. We are in dire need of this state, which was acquired by those who accompanied the Companions of the Prophet (Allah bless him and give him peace) and passed it on to subsequent generations. 

The light of guidance that the Prophet (Allah bless him and give him peace) left will continue to flow within this Umma and will remain a source of sustenance. It will pass from one heart to another, from one believer to another, preserving the Muhammadan light among people.

I ask Allah (Most High) to make us among those whose vision and insight are illuminated, whose lives are filled with light, and whom He blesses wherever they may be. All praise is due to Allah, Lord of the Worlds.

The post The Keys to Revival: The Necessity of Spiritual Awakening, Lessons from Generations – By Shaykh Khalid al-Kharsa appeared first on SeekersGuidance.

Question

Is there any religious issue with assigning household chores to male children? Does this undermine their masculinity?

Answer

All praise is due to Allah, Lord of the worlds. Blessings and peace be upon the Master of the Messengers, his Family, and all his Companions.

No Objection

There is no religious objection or prohibition against assigning household chores to male children, such as cleaning, preparing food, mending clothes, repairing shoes and furniture, or fixing minor household issues.

In fact, this is encouraged from an educational, social, and moral standpoint. It helps train boys in humility, responsibility, self-reliance, and avoiding dependency, especially considering that they may need to live alone at some point in their future, whether for work, study, or other reasons.

Moreover, it allows them to appreciate the amount of work and responsibilities that women undertake in the home, preventing them from belittling or undervaluing these tasks.

Encouraged by Islam

From a religious perspective, this is also encouraged, as it follows the example of the Prophet Muhammad (Allah bless him and give him peace). In a hadith narrated by ‘Aisha (Allah be pleased with her), she was asked,

“What did the Prophet (Allah bless him and give him peace) do at home?” She replied, “He used to serve his family, meaning he used to help his family with household tasks, and when the time for prayer came, he would go out to pray.” [Bukhari]

Additionally, Hisham Ibn ‘Urwa narrated from his father, who said: “A man asked ‘Aisha: ‘Did the Messenger of Allah (Allah bless him and give him peace) do any work in his house?’ She said: ‘Yes, the Messenger of Allah (Allah bless him and give him peace) would mend his sandals, sew his clothes, and work in his house just as any of you works in his house.’” [Ahmad]

Assigning such tasks also reinforces the values of cooperation and mutual assistance in doing good, as Allah (Most High) says:

“Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression.” [Quran, 5:2]

Thus, assigning household chores to male children does not diminish their masculinity or reduce their status or value. Otherwise, the best of men, the most complete of human beings, the greatest in rank and honor, our master Muhammad (Allah bless him and give him peace), would not have done such tasks.

Any cultural norm that contradicts this practice is a corrupt one that should neither be followed nor considered.

Summary

Based on the above, there is no harm in assigning some household tasks to male children to achieve the religious, moral, educational, and societal benefits mentioned. However, this should be done in moderation, ensuring that it does not interfere with other responsibilities that men should be trained in.

And Allah knows best.

[Shaykh] Abdul Sami‘ al-Yakti

Shaykh Abdul Sami‘ al-Yaqti is a Syrian scholar born in Aleppo in 1977. He obtained his degree in Shari‘a from the Shari‘a Faculty of Damascus University, a Diploma in Educational Qualification from the Faculty of Education at Aleppo University, and a Diploma in Shari‘a and a Master’s in Shari‘a from the Faculty of Shari‘a and Law at Omdurman University in Sudan. He is currently writing his doctoral thesis.

He studied under esteemed scholars such as Shaykh Abdul Rahman al-Shaghouri, Shaykh Mustafa al-Turkmani, and Shaykh Dr. Nur al-Din Itr, among others. Shaykh al-Yakti has worked in teaching and cultural guidance in orphanages and high schools in Aleppo. He served as an Imam, Khatib, and reciter at Sheikh Zayed Grand Mosque in Abu Dhabi and as a certified trainer for Khatibs in Abu Dhabi’s Khatib Qualification Program.

He is involved in developing and teaching a youth education program at Seekers Arabic for Islamic Sciences.

Among Shaykh al-Yaqti’s significant works are “Imam al-Haramayn al-Juwayni: Bayna Ilm al-Kalam Wa Usul al-Fiqh” and the program “The Messenger of Allah Among Us (Allah bless him and give him peace).”

The post Is It Appropriate to Assign Household Chores to Male Children in Islam? appeared first on SeekersGuidance.

Question 

In high school, I used internet summaries to get an idea of books instead of reading them. I never plagiarized but used quotes to support my arguments, though I lacked a full understanding of the books. Was this considered cheating?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

Using internet summaries instead of reading the actual book is not cheating; however, it could be considered dishonest and a breaking of the rules if the teacher explicitly prohibited the students from doing so or assumed such prohibition.

This type of shortcut approach to studies may seem like a quick fix but is often disadvantageous to the student.

Try to attend your classes with the intention of actually learning and gaining knowledge and not just passing.

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 in Darul Mustafa in Tarim, Yemen. There he completed the memorization of the Qur’an and his study of the Islamic Sciences. Throughout his years of study he was blessed to learn from many great scholars: al-Habib Umar bin Hafiz, al-Habib Kazhim al-Saqqaf, al-Shaykh Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019.

The post Is Using Internet Summaries for Assignments Considered Cheating? appeared first on SeekersGuidance.

Question

What are the conditions for a witness’s testimony in Islamic courts according to the Shafi’i school? Is a woman’s testimony admissible if she does not wear a hijab, and is she considered immoral (mutafahisha) because of this? Are there exceptions to this rule?

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 the Shafi’i school of Islamic law, the conditions for a witness’s testimony in Islamic courts are as follows:

– Freedom: The witness must be free.

– Legal responsibility (Mukallaf): The witness must be of sound mind, legally responsible, and an adult. Testimony from a child or an insane person is not accepted.

– Ability to speak: The witness must be able to communicate.

– Mental alertness: The witness should be mentally awake.

– Religious uprightness (‘adala): The witness must be upright in their religion. This means that the witness is trustworthy, avoids major sins, and does not persist in minor sins. A person’s religious uprightness can be questioned if they have committed serious violations of Islamic law, but it can be restored through sincere repentance.

– Outward respectability (Muru’a): The witness must conform to the accepted norms of the community regarding respectability and upright behavior. This standard can vary with time, place, and societal norms. [Nawawi, Minhaj Al-Talibin]

Regarding the testimony of women

– Property-related cases: Two women and one man may testify, or one man and the plaintiff’s oath, as outlined in [Quran, 2:282].

– Non-property-related cases: In cases like marriage or legal punishments (hudud), the testimony of only two male witnesses is accepted. However, in the Hanafi School, two women and one man can testify in marriage cases.

– Fornication or sodomy: Four male witnesses are required.

– Matters women typically witness: For things men do not typically observe, such as childbirth, testimony can be given by two men, one man and two women, or four women. [Misri, ‘Umdat al-Salik]

Regarding the question of a woman not wearing hijab

Regarding the question of whether a woman is considered immoral (mutafahisha) if she does not wear hijab, the Shafi’i texts do not explicitly define the lack of hijab as rendering a woman’s testimony invalid or making her immoral.

Not wearing hijab does impact her religious uprightness (‘adala), as the hijab is a clear command in the Sacred Law. However, whether a woman is considered immoral (mutafaḥisha) or her testimony is rejected because of this depends on the court and is usually considerate of the societal norms and the specific context.

The Shafi’i School emphasizes that standards of respectability (muru’a) are determined by the customs of the time and place, meaning that the lack of hijab may or may not affect a woman’s respectability depending on community norms, though she is in transgression of the Law of Allah. [Biqa‘i, Fayd Ilahi Al-Malik]

Thus, while the absence of hijab may raise concerns regarding a woman’s religious uprightness, her testimony could still be valid if her overall integrity is recognized and respected in her community. This area is flexible and context-specific, requiring the judgment of senior contemporaneous scholars.

Therefore, the admissibility of female witnesses depends on the context and nature of the case, and Allah knows best.

I pray this is of benefit and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Mohammad Abu Bakr Badhib

The post What Are the Conditions for a Witness’s Testimony in Islamic Courts? appeared first on SeekersGuidance.

Question

Is it halal for a woman to become a pilot, considering potential seclusion in the cockpit, alcohol being served on board, and challenges with praying Salah during flights?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Islamic Social Framework

In general, the social framework in which the rulings of Islam fit well is for women to have a more behind-the-scenes role in society and for men to be more in the public spheres of society.

The woman traditionally cared for the children and the home, while the man sought provision and took care of the laborious tasks of the outside world. Neither was better than the other, and each had a specific role that complimented the other’s.

With the changing times and sometimes due to necessity, women are taking on more public roles. That being said, it is important to understand that the Islamic framework is established by the Creator of the Heavens and Earth to ensure we achieve the best of this life and the Next.

The Honor of the Family

The narrative of our time has been distorted to perceive the housewife or the stay-at-home mom as deficient. However, the traditional view was that the family unit and the home were the center of a person’s life and that going out to work was necessary to keep the family running.

In this view, the men’s role is a disadvantage, although it be a necessary sacrifice. Today, the center of life is outside of the home, and because of this, the woman is seen to be missing out on life, if she chooses to stay home caring for her family.

Women in the Workplace

Due to the dichotomy between earlier traditions and ideals and modern perspectives and necessities, women sometimes experience difficulty following the dictates of Islamic law whilst engaging in public areas of life.

Amongst these difficulties is selecting an occupation that does not put a woman in a situation where she may disobey Allah Most High. In such cases, the Sacred law seeks to facilitate when necessity conflicts with a specific legal ruling. However, if a woman has voluntarily, not out of necessity, chosen to take on a more public role, it proves more cautious for her to turn down an occupation that would put her in such a situation.

Being a Pilot

Being a pilot demands that one travels away from home, sometimes for long periods. In general, there are restrictions placed by the Sacred law on women’s travel without a non-marriageable relative (mahram) or spouse accompanying. This ruling is not meant to limit the woman but to ensure her safety.

As a pilot, it is unlikely that a woman would be able to fulfil this ruling.

Some scholars consider it permissible for a woman to travel, if there are other guarantors of her safety, such as travelling in a group with trusted people.

Again, this dispensation should only be taken in case of necessity; if a woman, has the choice to avoid such a situation, it would be best and more cautious.

Other Issues

The issues you mentioned in your question, such as seclusion in the cockpit, the airline serving alcohol, and the challenges of praying while in the plane are also examples of the difficulties of such an occupation.

Advice

If you have an option of selecting a more appropriate occupation that allows you to fulfill the rulings of Islam and if you are married and/or have children, would allow you to be home more – that is the best.

Working from home is a blessing that came forth from the tribulation of Covid. It allowed many people to spend more time at home while working remotely.

Our mother, Sayyida Khadija was a businesswoman as she brokered the buying and selling of merchandise in 7th century Arabia. She was reported to have been very wealthy. But note, that she was able to do business in a way that did not necessitate her to engage in the public spheres of society. This allowed her to raise her children and to support her husband, the Prophet Muhammad (Allah bless him and give him peace) in his mission.

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 in Darul Mustafa in Tarim, Yemen. There he completed the memorization of the Qur’an and his study of the Islamic Sciences. Throughout his years of study he was blessed to learn from many great scholars: al-Habib Umar bin Hafiz, al-Habib Kazhim al-Saqqaf, al-Shaykh Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Permissible for a Woman to Be a Pilot? appeared first on SeekersGuidance.

Question

Would it be sinful to use the services of people who smuggle items across borders for a fee to avoid confiscation, given the involvement of bribery?

Answer

Yes, it would be sinful and against the teachings of Islam to use the services of people who smuggle items across borders for a fee to avoid confiscation, given the involvement of bribery. Violent violations will occur in this process from both an Islamic and legal perspective.

Obeying  the Laws of a Country

Every person who lives in a country or becomes a citizen of that country and agrees to abide by its laws should follow the laws of that country. They are obligated to follow the laws unless a law of the land requires them to do something prohibited in Sharia. Based on this principle, since smuggling is illegal, a Muslim is required to comply with this restriction.

Allah Most High said, nor fling your very hands unto destruction by failing to [Quran, 2:195]. In another verse, He said, O you who believe, fulfill your contracts.” [Quran, 5:1]

In conclusion, it is necessary by Sharia to abide by the laws of the country one lives in, regardless of the nature of the law, as long as it does not contradict Sharia. However, if the law demands something that is against Islam and Sharia, then it will be necessary to abstain from adhering to it, for the famous Hadith states:

“There is no obedience of the creation wherein there is disobedience to the Creator.” [Ahmad ibn Hanbal, Musnad Ahmad].

Related

Obeying the Law of the Land in the West

Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org)?

[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Abdul-Rahim Reasat

Mawlana Ilyas Patel 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.

The post Is It Sinful to Use Services Involving Smuggling and Bribery to Avoid Confiscation? appeared first on SeekersGuidance.

Question

Is it permissible to donate to a musician if my intention is to help him and not support the music? Also, can I listen to the Quran on earphones to avoid hearing music, or is that disrespectful?

Answer

In the name of Allah, Most Compassionate, Most Merciful,

It is always praiseworthy to give charity to a needy person.
The Messenger of Allah (blessings and peace be upon him) has said:  “Protect yourself from hellfire even by giving a piece of date as charity.” [Bukhari]

Yes, it is permissible to listen to the Quran through earphones. In fact, you should try to remember Allah, Most High, as much as you can, and a sound way to do so is by listening to the Quran. [Ghazali, Ihya Ulum al-Din]

Allah, Most High, says: “˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺” [3.191]

And Allah knows best.

[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Faraz Rabbani

The post Can I Help a Musician Financially? appeared first on SeekersGuidance.

Question

I sold a guitar and used some of the proceeds, along with my own income, to buy a bicycle. I later learned that selling haram items is considered void (batil). Does this affect my ownership of the bicycle, and can I continue to use it?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

According to the relied-upon view (m‘utamad) within the Shafi‘i Madhhab, the sale of musical instruments are considered impermissible given that they have no legal benefit.[Khatib, Mughni al-Muhtaj]. Consequently, the proceeds from such a sale are also considered invalid.

Alternate view

The weaker opinion in the Shafi‘i Madhhab states that if the individual components of a musical instrument have a recognized utility, the sale of that instrument is valid. [Khatib, Mughni al-Muhtaj]. By extension, the proceeds of such a sale are also valid.

[Shaykh] Muhammad Carr
Checked and Approved by Shaykh Mohammad Abu Bakr Badhib

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 for 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’ah Board Member for Islamic Asset Management & Insurance Companies since 2001, aligning financial practices with Islamic principles.

The post Can I Use the Proceeds from Selling My Guitar? appeared first on SeekersGuidance.

Question

What should be done if someone unqualified speaks on religious matters?

Shaykh Abdul-Rahim Reasat advises on handling situations where unqualified individuals discuss religious matters.

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.

The post What Should Be Done If Someone Unqualified Speaks on Religious Matters? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Is it permissible to share one’s sins for the sake of support?

Shaykh Abdul-Rahim Reasat discusses whether sharing one’s past sins is permissible when seeking support.

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.

The post Is It Permissible to Share One’s Sins for the Sake of Support? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Are all forms of gambling prohibited?

Shaykh Abdul-Rahim Reasat clarifies the ruling on different forms of gambling and their harmful impacts.

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.

The post Are All Forms of Gambling Prohibited? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question 

Is it sinful to say Ma Sha Allah when seeing something prohibited?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Generally, the invocation Ma Sha Allah (As Allah willed) is used when seeing pleasing things. [al-Nawawi, Kitab al-Adhkar]

If one saw something forbidden and disturbing, one would say La Hawla wa La Quwwata Illa bi’Llah

There is no might (to abstain from sin) or power (to obey) except through Allah

Is It Sinful?

Saying Ma sha Allah when seeing something prohibited is not inherently sinful as long as one is not saying Ma sha Allah out of a sense of approval for the prohibited thing. It is the orthodox Islamic belief that all good and evil exist by the will of Allah – so even the forbidden is As Allah Willed.

A Blessed Supplication

If the forbidden thing was a sinful action from another person, this falls under the tribulation for which the Prophet (may Allah bless him and give him peace) taught the following supplication:

The Messenger of Allah (may Allah bless him and give him peace) said, “Whoever sees someone in tribulation they should say – (supplication below) – except that they will be relieved from that tribulation as long as they live whatever the tribulation may be.” [Tirmidhi]

الْحَمْدُ لِلهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضَّلَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفضِيلاً
“All praise is due to Allah for relieving me from that which you have been tested and has preferred me over many of His creation”

Imam Nawawi’s Comment

Many scholars of our school and others said, “One should say this invocation to themselves such that they not hear it and be hurt by it – that is unless the tribulation involved is an act of disobedience from them. In such cases, it is permitted to say it loud enough for them to hear unless one fears greater harm therefrom. Allah knows best. [al-Nawawi; Kitab al-Adhkar]

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 in Darul Mustafa in Tarim, Yemen. There he completed the memorization of the Qur’an and his study of the Islamic Sciences. Throughout his years of study he was blessed to learn from many great scholars: al-Habib Umar bin Hafiz, al-Habib Kazhim al-Saqqaf, al-Shaykh Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019.

The post Is Saying Ma Sha Allah to Something Haram Sinful? appeared first on SeekersGuidance.

Shaykh Abdul-Rahim Reasat discusses the merits of praying in a congregation versus alone, offering insights on balancing reward and discretion.

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.

The post Is It Better to Pray in a Congregation or Not in a Public Setting? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

When should Sujud al-Sahw be performed, and how is it done?

Shaykh Abdul-Rahim Reasat explains when Sujud al-Sahw is required and provides step-by-step guidance on how to perform it to correct prayer errors.

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.

The post When Should Sujud al-Sahw Be Performed, and How Is It Done? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

What should I do if my husband has left Islam after converting?

Shaykh Abdul-Rahim Reasat offers guidance on handling the complex situation of a husband leaving Islam after conversion, providing practical steps and spiritual support for affected spouses.

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.

The post What Should I Do If My Husband Has Left Islam After Converting? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

What should I do if I mistakenly prayed two rakats fard instead of four?

Shaykh Abdul-Rahim Reasat explains what to do if you mistakenly pray two rakats for a fard prayer instead of four, covering essential corrective steps.

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.

The post What Should I Do If I Mistakenly Prayed Two Rakats Fard Instead of Four? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

In order to follow the teachings of the Prophet (Allah bless him and give him peace) in dealing with problems and conflicts, three important elements help us to deal with most of our problems and conflicts. The Messenger of Allah (Allah bless him and give him peace) gives us direction.

In solving the problems of violence, anger and reaction that we have been affected with, firstly, we all need to be mindful of Allah. Our master Mu‘adh, in an authentic hadith, asked the Messenger of Allah (Allah bless him and give him peace) for counsel and instruction. He told him to worship Allah as if you are seeing Him. One should be aware that Allah is watching and hearing. Allah says:

مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا

“Who shall be the signal one to lend Allah a gracious handsome loan.” [Quran, 2:245; tr. Keller, Quran Beheld]

Allah does not need any loan. He places Himself at the receiving end of anything good that you do. So, we are not dealing with each other, we are dealing with Allah. 

Being aware of Allah is always the best way to solve our problems with each other and to resolve them. You will give for Allah and you will forgive for His sake. One should also have self-discipline, self-criticism and self-assessment. This teaches one humility. Allah says:

وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًۭا

“And whoever fears Allah, He grants him a way out of every plight.” [Quran, 65:2. tr; Keller, Quran Beheld]

And also:

وَیَرۡزُقۡهُ مِنۡ حَیۡثُ لَا یَحۡتَسِبُۚ 

“And provides for him whence he could not even guess.” [Quran, 65:3; tr. Keller, Quran Beheld]

The most important thing that helps us with all our problems is consciousness of Allah.

Our Responsibility

Secondly, as Muslims, we need to understand our responsibility and the trust Allah gave us. Allah Most High is speaking to us, He said:

كُنتُمۡ خَیۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ 

“You have proved the finest nation of faith ever brought forth to mankind” [Quran, 3:110; tr. Keller, Quran Beheld]

Allah did not say you are the best nation among Mankind so that you will have arrogance. You are the best nation for mankind so people have to see the good and mercy in you. People have to benefit from you.

In the hadith, when they asked the Messenger of Allah (Allah bless him and give him peace), “Who is the best person?” He said, “The best of people are those who benefit others.” Allah said to this nation: 

وَقُولُوا۟ لِلنَّاسِ حُسْنًۭا

“And say gracious words to people.” [Quran, 2:83; tr. Keller, Quran Beheld]

And Allah said:

وَقُل لِّعِبَادِی یَقُولُوا۟ ٱلَّتِی هِیَ أَحۡسَنُۚ

“And tell My servants that they say to them what is fairer” [Quran, 17:53; tr. Keller, Quran Beheld]

Understanding our responsibility means we raise ourselves above the situation, not to look at minuscule problems. When we consider the examples that came when Lady Aisha threw the pot and the food, the Messenger of Allah (Allah bless him and give him peace) was teaching us our responsibility for others. If you have big responsibilities you don’t look at small, small things.

The Middle Way

The third thing, and this is the most important [unclear] one as well, what Allah said about us:

وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةًۭ وَسَطًۭا

“And so too have We made you a select nation of faith.” [Quran, 2:143; tr; Keller, Quran Beheld]

The middle is not in the middle between good and bad, between right and wrong, between truth and false. The middle is the best. Generosity is in the middle between extravagance and stinginess and greed. Bravery and courage are in the middle between being careless and cowardly. Allah says:

وَلَا تَجۡعَلۡ یَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ 

“And chain not your hand to your neck out of stinginess; Nor spread it prodigally forth as far as it as it can reach.” [Quran, 17:29; tr. Keller, Quran Beheld]

وَلَا تَجۡهَرۡ بِصَلَاتِكَ

“And say not your prayer out loud.” [Quran, 17:110 tr. Keller, Quran Beheld]

Our master Umar was described as strong but not arrogant and soft but not weak. Be in the middle.  This is very important, even when it comes to the middle. When the three men came to the Messenger of Allah’s house to ask our Lady Aisha about the Messenger of Allah (Allah bless him and give him peace), she said, “Sometimes he sleeps, sometimes he is praying at night, sometimes he fasts, and sometimes he eats.”

They thought this was very little. Their expectation was that he would never joke. Every night he is praying and every day he is fasting. But that is not what Allah has created us for and how Allah has created us.

With wisdom, we can be raised and if we follow our desires, we will be gone. We are a moderate nation. Control yourself. Be moderate. Moderation is very important. You cannot say to someone don’t be angry, because that is impossible. Do not react, but just control yourself. Even when we love people we have to be very much moderate. And when we hate people, we have to be moderate. 

We are not supposed to hate but if it happens, be in the middle. The very person you think today is your enemy, tomorrow might be your friend.

The post Conflict Resolution: Awareness appeared first on SeekersGuidance.

In the annals of Islamic history, few figures stand as tall as Sayyida Khadija bint Khuwaylid, the first wife of Prophet Muhammad (Allah bless him and give him peace). Known for her integrity, wisdom, and unwavering support, she played a pivotal role during the formative years of Islam. 

To understand Sayyida Khadija, we must first examine her lineage and societal status. She was a member of the Quraysh tribe, a lineage shared with the Prophet Muhammad (Allah bless him and give him peace) through their common great-great-grandfather, Qusay. Being from the Banu Asad clan of Quraysh, Khadija enjoyed a position of honor and nobility. Furthermore, she hailed from a wealthy family, which afforded her significant influence in a society where material wealth was synonymous with power.

Despite her prestige, Khadija was renowned for her purity and integrity, even before the advent of Islam. Known as “At-Tahira,” or “the Pure One,” she maintained her reputation for virtue amidst a society that often compromised morality for wealth and status. It is noteworthy that, unlike many women of her time, who followed societal trends, she stood out by adhering to her principles. 

Khadija was a successful businesswoman, employing men in her caravan trading enterprises. Her wisdom, truthfulness, and modesty are qualities we, as Muslims, strive to emulate today. These traits were evident even before her marriage to the Prophet Muhammad (Allah bless him and give him peace).

The Context of Seventh-Century Arabia

To appreciate Khadija’s significance, we must understand the context of seventh-century Arabia – a male-dominated society where women had limited rights and were often viewed as property. In such an environment, Khadija’s achievements as a powerful and respected businesswoman are remarkable. She employed men in her ventures, which was a significant departure from the norms of her time. 

Khadija’s integrity and high moral standards allowed her to navigate this patriarchal society successfully. She was not only a figure of wealth but also wielded considerable political influence in Makka. It is essential to recognize the strength she possessed to maintain her integrity and status amid such societal constraints.

The Marriage to the Prophet Muhammad (Allah bless him and give him peace)

The relationship between Khadija and Muhammad is one of mutual respect and admiration. Their marriage was unconventional; Khadija was 40 years old and had been married twice before, while Muhammad was only 25. However, her choice was not driven by superficial traits such as wealth or lineage. Instead, it was Muhammad’s exceptional character that drew her to him.

As a business associate, Khadija observed Muhammad’s integrity and honesty during their trading expeditions. Maysarah, her servant, reported miraculous signs and the Prophet’s outstanding conduct. His reputation as “Al-Amin,” the trustworthy, resonated throughout Makka. These qualities, combined with his noble lineage, convinced Khadija of his worthiness as a partner.

When the time came for her to propose marriage, Khadija took the initiative, a remarkable step for a woman in her society. She expressed her interest in Muhammad to Maysarah, who then facilitated the proposal. Their marriage marked the beginning of a profound partnership, with Khadija being the Prophet’s only wife for 25 years.

A Supportive Partner in Revelation

One of the most remarkable aspects of Khadija’s life was her unwavering support for the Prophet during the early days of his mission. Prior to the revelation, the Prophet often retreated to the cave of Hira, where he would reflect and meditate. Khadija managed their household, ensuring that he had the time and space to seek spiritual enlightenment. She prepared supplies for his retreats, demonstrating her deep understanding of his needs.

When the first revelation came to the Prophet, he returned to Khadija trembling with fear and uncertainty. In that vulnerable moment, she comforted him, saying, “Never by God! Allah will never disgrace you.” Her confidence in him, despite the absence of divine scriptures at that time, showcased her profound faith and recognition of his character. Khadija reminded him of his virtues: his truthfulness, kindness to the poor, and ability to unite hearts.

This pivotal moment marked the beginning of her journey alongside him as the first Muslim. Khadija’s steadfast belief in his mission became a source of strength, propelling both of them forward in the face of adversity.

Enduring Legacy

As the Prophet began to openly preach Islam, Khadija’s support only grew. She provided financial backing and emotional strength, making her home a sanctuary for early Muslims. Even during the harsh boycotts imposed by the Quraysh tribe, it was Khadija’s connections that allowed sustenance to reach the Prophet and his followers.

Khadija’s influence extended beyond her lifetime. The Prophet Muhammad (Allah bless him and give him peace) held her memory dear, often speaking of her with deep affection. His love for her was evident in the way he honored her memory after her passing. Years later, he would send portions of meat from his sacrifices to her friends and family, highlighting the enduring bond he had with her.

Lessons from Khadija’s Life

Khadija’s life offers several invaluable lessons for contemporary society:

1. Integrity and Character: Khadija exemplified integrity and character. She rose above societal expectations, demonstrating that true nobility is measured not by wealth or status but by one’s actions and intentions.

2. Support and Partnership: A strong partnership is essential for success, particularly in challenging times. Khadija’s unwavering support of the Prophet during his most vulnerable moments emphasizes the importance of standing by loved ones in times of need.

3. Pursuit of Knowledge and Growth: Education and personal growth were pivotal in Khadija’s life. She understood the value of knowledge and integrity, and her pursuit of these qualities allowed her to be a beacon of strength for the early Muslim community.

4. Using Wealth for Good: Khadija’s financial success was used to support a higher cause. Her example shows that wealth can be a tool for positive change when used for noble purposes.

5. Balance Between Dunya and Akhira: Khadija’s life reminds us of the importance of balancing worldly success with spiritual fulfillment. It encourages pursuing goals that benefit both this life and the Hereafter.

In conclusion, Sayyida Khadija (Allah be pleased with her) is a figure whose life serves as an inspiration for all. Her legacy as a successful businesswoman, a devoted wife, and a woman of exceptional character continues to resonate today. As we reflect on her life, let us strive to learn from her example and embody the qualities she exemplified. May Allah grant us the ability to emulate her strength, wisdom, and integrity.

The post Women’s Economic Roles in Islamic Law: The Life and Legacy of Sayyida Khadija: Lessons from a Remarkable Woman – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

We have already explored some of the key legal and financial aspects related to Muslim women, and now I’d like to delve into the everyday practicalities Muslim women face in today’s world, especially regarding their roles in economic participation.

In today’s world, the landscape for Muslim women is ever-changing. We live in what is often referred to as a modern world, and while striving to live in accordance with Islamic teachings, many Muslim women wonder how they can balance their deen with the financial and social realities of today. The key question many have is: how does Islam view women who wish to contribute economically, either to support their families or their communities?

A Balanced Perspective in Islam

As Muslim women, our primary goal is to live a life that pleases Allah. We want to contribute to the deen, strive to become better Muslims, and engage in activities that serve the community. Many women aim to memorize the Quran, pursue Islamic studies, and worship in ways that earn Allah’s favor. Yet, alongside this spiritual aspiration, some women also seek financial independence or want to contribute economically to their families and the broader community. 

In Surah Al-Qasas, Allah commands, “And seek, with what Allah has given you, the home of the Hereafter, but do not forget your portion of this world” (28:77). This verse beautifully encapsulates the balance we must strive for – seeking the Akhirah (Hereafter) while not neglecting our responsibilities and participation in the world.

Economic Participation: A Broader Definition

Economic participation for Muslim women is not limited to formal employment or traditional notions of work. Many of our mothers and grandmothers, although they may not have worked in the formal labor market, contributed significantly to the economic activity of their households and communities. For instance, when they organized community events, helped run mosque fundraisers, or prepared meals for gatherings, they were participating in economic activity – albeit informally.

Islam also allows flexibility depending on a woman’s circumstances. For instance, a married woman with several young children may not find full-time work suitable during that phase of life. However, as her children grow older and become more independent, she may choose to contribute financially to her household. This dynamic balance ensures that the family’s well-being remains the priority, while also allowing women to engage in fulfilling economic pursuits.

The Post-COVID Innovation Boom

The COVID-19 pandemic was a period of innovation and entrepreneurship for many women. During this time, we saw a surge in small businesses and creative ways of earning income from home. Muslim women, like others, adapted to the new circumstances and started participating in the economy in novel ways. This innovation in economic participation is a reflection of women’s ability to balance home responsibilities with community contributions, all while adhering to Islamic guidelines.

Should Women Work?

A question often arises: should women work? The answer is nuanced. In Islam, a woman is not obligated to work if her financial needs are being met by her father, husband, or male guardian. However, there are situations where a woman may need or choose to work—perhaps to support her family, her community, or even to achieve personal fulfillment.

Islam allows women to work, but within the framework of Islamic values. A woman can engage in economic activities as long as she maintains her modesty, safeguards her dignity, and avoids prohibited situations, such as unnecessary seclusion with men. Women are encouraged to pursue professions where they can contribute meaningfully to society, such as healthcare, education, and entrepreneurship.

The Need for Women in Professional Spaces

In today’s world, it would be difficult to imagine a functioning society without the participation of women in various professional spaces. For example, in healthcare, Muslim women often prefer to seek medical care from female doctors, particularly in sensitive fields like gynecology. The presence of women in these professions is essential for maintaining the modesty and comfort of other women.

Likewise, in the field of mental health, women are needed as psychologists and counselors to provide support in a culturally and religiously appropriate manner. It’s uncomfortable for many women to share their intimate thoughts and struggles with a male psychologist in a private setting. Therefore, it’s crucial to have women in these roles to meet the needs of the community.

The Role of Women in Islamic Education

Even in the realm of Islamic education, the presence of female teachers is vital. Imagine sending your daughter to study the Quran with a male teacher in a one-on-one setting for extended periods. It is far more appropriate, and in line with Islamic guidelines, for female students to have female teachers when possible. The participation of women in these fields ensures that Islamic values are upheld while fulfilling the educational needs of the community.

Historical Context and Modern Perspectives

In discussions of Islamic history, the contributions of women often go overlooked. However, a closer examination reveals that women held significant positions and played vital roles in the early Muslim community. Some commentators liken these roles to that of a minister of finance today, highlighting the leadership and economic influence women had in their communities. 

Women like Um Sulaym and others from the Ansar were known to accompany the Prophet Muhammad (peace be upon him) in battles, where they provided crucial support. They nursed the wounded, cared for the sick, and ensured that soldiers were fed. This was not merely a passive role; these women actively participated in shaping the early Islamic community. 

The Sahabiyat (female companions) of the Prophet were known for their various skills, including sewing and crafting. Many of them worked as seamstresses and engaged in activities like knitting and crocheting, showcasing their multifaceted contributions to society. This legacy of women’s active participation remains relevant today, demonstrating the importance of their roles in both domestic and communal life.

Historically, women in Islam have played significant roles in economic, social, and political spheres. The story of Shifa bint Abdullah (Allah be pleased with her), who was appointed by the Caliph Umar ibn al-Khattab (Allah be pleased with him) to oversee the marketplace, a role similar to that of a modern-day minister of finance. This position demonstrated the trust and respect accorded to women’s capabilities in financial management and public service during the time of the early Islamic community.

Women also contributed to healthcare and social welfare. The maternal aunt of Jabir ibn Abdullah (Allah be pleased with him), another prominent Sahabi, took on the responsibility of harvesting date trees during her waiting period (`iddah`) after divorce. The Prophet Muhammad (blessings and peace be upon him) encouraged her to continue this work, acknowledging the importance of economic independence and ensuring that women had the means to support themselves.

Challenging Social Norms: Independent Thought or Cultural Influence?

Many Muslim women today may feel conflicted about seeking permission from their husbands before working, often perceiving it as a restriction on their independence. However, it is essential to recognize that these feelings are shaped by both personal beliefs and external influences, such as media, culture, and social norms. Western values of individualism often shape perceptions of independence, which may not fully align with the Islamic perspective of family and community interdependence.

In an Islamic framework, the idea of permission is grounded in mutual respect, cooperation, and ensuring that the family’s spiritual and material needs are met. This system emphasizes the importance of partnership and shared responsibility in a marriage. While the husband is traditionally seen as the head of the household, this role should be exercised with compassion, consideration, and a genuine understanding of his wife’s aspirations.

The Role of Intention and Community Impact

For women actively participating in the workforce, intentions play a pivotal role. Engaging in work solely for financial gain can detract from the broader purpose of serving Allah and contributing positively to society. Instead, by framing their efforts as acts of worship and a means to serve the community, women can create a meaningful impact. 

As noted by scholars, engaging in economic activities can serve as a form of dawah (inviting others to Islam). By conducting themselves with dignity and professionalism, Muslim women can become ambassadors of their faith, illustrating that one can be both a professional and a devout Muslim.

Rules of Engagement in Work Environments

For Muslim women entering the workforce, several key considerations emerge regarding the work environment:

1. Safety: A safe workplace is paramount. Women often transition from their father’s or husband’s home to the workplace, where male guardians have a duty to ensure their safety. Thus, understanding the concept of mahram (male guardian) in this context serves to protect women and honor their dignity.

2. Halal Income: It is vital for women to ensure that their sources of income are halal (permissible). While complete assurance of a company’s operations being halal might be challenging, striving to engage in work that adheres to Islamic principles is essential.

3. Modest Dress Code: The concept of hijab extends beyond a mere headscarf; it encompasses a modest dress code and a way of conducting oneself. A modest dress code should avoid revealing one’s figure or skin, promoting the understanding that hijab represents an inner modesty as well.

4. Behavior and Conduct: Modesty also applies to a woman’s behavior, including her speech and interaction with colleagues. Islamic teachings emphasize the importance of a respectful demeanor, particularly in mixed-gender settings. This includes being mindful of the tone of one’s voice to avoid any implications of seduction or enticement.

5. Avoiding Seclusion: Muslim women should be cautious about engaging in khalwa (seclusion) with male colleagues. Meetings should be held in public or semi-public spaces, ensuring the presence of others whenever possible to maintain a respectful atmosphere.

6. Ability to Practice Deen: A work environment that permits the practice of Islam, such as praying during work hours or wearing hijab, is crucial. Thankfully, many workplaces today, especially in more inclusive societies, accommodate these needs.

Ultimately, Islam provides a framework that respects women’s contributions while upholding their dignity and safety. By adhering to these principles, Muslim women can thrive in various roles, enriching their communities while fulfilling their responsibilities to Allah. 

May Allah grant us understanding and balance in all our endeavors, both economic and otherwise.

The post Women’s Economic Roles in Islamic Law: The Economic Participation of Muslim Women – Shaykha Rukayya Samsodien appeared first on SeekersGuidance.

In the framework of Islamic teachings, fiscal responsibilities towards women are embedded within a holistic understanding of partnerships, rights, and obligations. Marriage, for instance, is defined as a partnership, where both parties – husband and wife – have rights that correlate with certain obligations. Recognizing this dynamic is crucial to understanding the fiscal responsibilities that fall upon men regarding the women in their lives, whether they are wives, daughters, or mothers.

Islamic Perspective on Rights and Obligations

The Quran guides us in these matters, reminding us to engage in transactions with fairness and mutual consent. The verse, “O you who believe, do not consume one another’s wealth unjustly, nor send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin…” (Quran, 2:188), emphasizes the importance of ethical dealings in partnerships, including marriage.

In Islam, every relationship is viewed holistically. When addressing disputes or issues, it is vital to consider both perspectives. For example, when a husband seeks guidance, it is equally important to hear the wife’s viewpoint before forming a judgment. This approach underlines the idea that Islam does not favor one gender over another but seeks a balance where both parties’ rights and responsibilities are acknowledged and respected.

Rights of Women: Mothers, Daughters, and Wives

When discussing the roles of women in this context, we can consider various stages in a woman’s life – she may be a daughter, a wife, or a mother. Each role carries its own rights and obligations, which are essential to understand for a harmonious partnership. For example, while a mother has certain rights, so do daughters and sisters, each with varying degrees of financial responsibility attributed to them based on their circumstances.

1. Wives

In Islamic law, the concept of nafaqah, or maintenance, plays a pivotal role in marital relationships. When a couple marries, the husband is contractually obliged to provide maintenance for his wife. This encompasses food, clothing, and shelter. However, this obligation is not unconditional—it is rooted in mutual access and responsibility within the marriage.

In Islam, marriage is not merely a social contract but a partnership that encompasses both emotional and financial dimensions. Each party has rights and obligations, which necessitates a reciprocal understanding. For instance, while a wife possesses rights as part of this partnership, she also has corresponding obligations. It is crucial to approach this topic with the understanding that fulfilling one’s obligations is necessary to claim one’s rights.

Consider the analogy of employment: as an employee, you have rights to your salary, but those rights are contingent upon fulfilling your work obligations. Similarly, in a marital relationship, a wife can rightfully demand her rights only after she has fulfilled her obligations as a partner.

The financial dynamics between a husband and wife can become more complex when the wife is economically active. If a wife is employed and earning her own income, questions arise about her financial independence and her husband’s continued obligation to provide maintenance. While the husband is still contractually obliged to provide maintenance, the nature of this obligation can shift if the wife’s employment restricts her availability.

Moreover, Islamic teachings encourage women to educate themselves about financial matters, particularly in the context of changing life circumstances, such as becoming a widow or experiencing divorce. These “points of change” can significantly impact a woman’s financial well-being, and being prepared for such shifts is not only practical but also aligned with Islamic values.

2. Mothers

The fiscal responsibility towards mothers is profound and unwavering. The Quran emphasizes this duty, highlighting the importance of treating parents with kindness and fulfilling their needs (Quran 17:23).

Situations Affecting Maintenance Obligations

1. Mothers with Income: If a mother has a source of income, such as a job or pension, her financial need for support diminishes. In this case, children may not be obligated to provide maintenance since she is able to sustain herself.
   
2. Mothers Lacking Wealth: If a mother has no wealth and is unable to work, her children bear the full responsibility of her care. This applies even if she possesses the qualifications to work but chooses not to. In such instances, children cannot coerce her to seek employment; instead, they must fulfill their obligations willingly.

Shared Responsibilities Among Siblings

When a mother has multiple children, the financial responsibilities are collective. If she has sons, all sons are equally obligated to support her. The same holds true for daughters. In families with both sons and daughters, both are generally responsible for providing support to their mother, reflecting the collective duty to care for parents.

Financial Decisions and Asset Management

In situations where a child lacks income but possesses assets, the obligation to provide for a mother persists. If necessary, assets can be liquidated to fulfill the duty of support. For example, if a son has a house but no income, he may need to sell the property to ensure his mother is cared for.

Obligations Toward Non-Muslim Mothers

A common misconception is that if a son embraces Islam while his mother remains a non-Muslim, his obligation to care for her diminishes. However, Islamic teachings affirm that children must honor their responsibilities toward their parents regardless of their faith. The Quran emphasizes this obligation, stating: “And We have enjoined upon man [care] for his parents” (Quran 29:8). This means that a child must continue to look after their mother, even if she does not share the same religious beliefs.

Financial Support: Maintenance vs. Inheritance

In discussions about financial obligations, it’s crucial to differentiate between maintenance and inheritance. While children do not inherit from non-Muslim parents, their duty to provide maintenance does not cease. The maintenance for a non-Muslim mother remains intact; children are always responsible for her support, irrespective of her religious affiliation.

3. Daughters

The responsibility extends to daughters as well. In the context of familial support, parents have the obligation to maintain their children until they reach maturity or independence. If the parents are unable to provide due to financial constraints, the onus does not shift to the children; rather, the parents must strive to fulfill their obligations as best they can.

A recurring question that arises in many discussions is: to what extent are parents responsible for maintaining their children? In Islam, parents are obliged to provide for their children when they are minors or incapable of providing for themselves. However, what happens when external support, such as government grants, comes into play?

Consider the case where a child receives a grant, such as in Australia, where the government provides substantial financial support. The question then arises: should the parent still be responsible for providing maintenance? In such scenarios, the government’s assistance alleviates the need for parental support. Therefore, the financial obligation of the parent diminishes because the child is being taken care of through external means.

However, Islamic scholars emphasize that parents, if they have the means, should continue to provide for their children out of care and love. For example, even if a child is wealthy or receives financial support, a parent might choose to manage their child’s finances responsibly, ensuring their well-being. Yet, it is important to note that this is not an obligation if the child is capable of sustaining themselves.

In conclusion, the fiscal responsibilities towards women in Islam are clear and structured, rooted in principles of partnership and mutual obligation. Whether as wives, mothers, or daughters, women hold significant rights that require acknowledgment and fulfillment by their male counterparts. This intricate balance reflects the beauty of Islamic teachings, promoting a society where the rights and needs of every individual are met with fairness and respect.

Alhamdulillah for the guidance of Islam, which offers a comprehensive framework for understanding and fulfilling our responsibilities towards one another.

The post Women’s Economic Roles in Islamic Law: Fiscal Responsibilities Towards Women – Shaykh Muhammad Carr appeared first on SeekersGuidance.

Question

My heart feels insincere when I try to get close to Allah, and I want to change. How can I develop sincerity in my relationship with Allah?

Answer

In the Name of Allah, the Most Merciful and Compassionate

It is important to be critical of your sincerity so as not to let the base human desires sway your intentions.

Your desire to have a relationship with Allah is proof that Allah intends to draw you near to Him.

Allah (Most High) says, “When my servant asks you concerning Me, I am indeed near…” [Quran, 2:186]

That said, there are a few things that one can do to increase in sincerity in their relationship with Allah.

Increasing in Sincerity

1. Supplicate to Allah (Most High) to make you sincere.

The Messenger of Allah (Allah bless him and give him peace) advised us to say the following supplication three times each day:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ شَيْئًا وَأَنَا أَعْلَمُهُ، وَأَسْتَغْفِرُكَ لِمَا لَا أَعْلَمُ

“O Allah, I seek refuge in You from associating anything with You knowingly, and I seek Your forgiveness for what I’ve done unknowingly.”
[Haytami, Majma‘ al-Zawa’id]

2. Perform some of your best deeds privately

One of the greatest ways to attain higher degrees of sincerity is to make one’s best good deeds private. Whether it be voluntary prayers, recitation of the Quran, voluntary fasts, charity, or whatever – by keeping it secret and performing it such that no one aside from Allah knows, one will begin to taste the sweetness of sincerity.

This sincerity will then permeate their other deeds, even those done publicly.

3. Setting good intentions before each deed, correcting them in the middle, and seeking Allah’s forgiveness afterward.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post How Do I Develop Sincerity in My Relationship with Allah? appeared first on SeekersGuidance.

Question

I frequently experience orgasms in my sleep, but often, no discharge reaches the external part of the labia. Today, after an orgasm, I found only slight moisture without apparent discharge. Is ghusl required in this case if no discharge exited externally?

Answer

In the Name of Allah, the Most Merciful and Compassionate

No, ghusl is not required on you if, during your sleep, you experience an orgasm and wake up to find no discharge or wetness (different than the naturally occurring moisture of the vagina). [Maydani, al-Lubab fi Sharh al-Kitab]

The naturally occurring discharge of the female private part is pure and doesn’t put one in a state of ritual impurity. [Ibid.]

Related

• When Does One Perform Ghusl after a Dream?

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Do Nocturnal Orgasms Necessitate Ghusl, If No Discharge Is Found? appeared first on SeekersGuidance.

Question

How can Imam Malik be classified as a Tabi‘i if he didn’t meet a Sahabi? If I’m mistaken, please clarify and provide the Sahabi he learned from. Similarly, if Imam Bukhari and Imam Muslim learned from Tab‘ al-Tabi‘in and not directly from a Tabi‘i, how are they considered Tab‘ al-Tabi‘in?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Imam Malik (Allah be pleased with him) is not considered a Tabi‘i (follower of the Companions) as he is not recorded to have ever met a Companion of the Prophet (Allah bless him and give him peace). [Abu Zahra, The Four Imams]

Imam Malik was born approximately 89 AH and passed away 173 AH. It was hypothetically possible that he met a Companion as the last Companion to pass away was Abu Tufayl, ‘Amir Ibn Wathila who passed away in the year 110 AH. [Ibid.]

However, there is no narration or self-report that he did so. Despite that, Imam Malik met and learned from some of the greatest Tabi‘un, such as Imam Nafi‘, Imam Abu Hanifa, and Imam Ja‘far al-Sadiq. [Ibid.]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Was Imam Malik (Allah Be Pleased with Him) Considered a Tabi‘i (Follower of the Companions)? If So, Which Companion Did He Meet? appeared first on SeekersGuidance.

Question

Is it considered disobedience (nushuz) if I attend my university despite my husband’s temporary prohibition, given that he agreed in our marriage contract to allow me to complete my studies, and attending classes is mandatory for my degree?

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, this will be considered a form of disobedience (nushuz) if you were to attend. He has stopped you from going temporarily. Try to work out a compromise and sit down with a third-party mediator, like a local reliable scholar or a practicing Muslim.

Leaving Without Husband’s Approval

The matter is a wife is not allowed to leave her husband’s house without his consent. Allah (Most High) says: “As for those women on whose part you fear disloyalty and ill-conduct, admonish them (first)…” [Quran, 4:34]

The Quran commentators have explained the word ‘Nushuz’ (disloyalty) in the verse as a woman who is disobedient to her husband in things she is required to obey him, especially leaving the house without his permission.

The jurists (fuqaha) have stated that a woman who leaves her husband’s house without his permission (nashiza). [Mawsili, al-Ikhtiyar]

Compromise

This is a situation where you and your husband have to compromise so that you can fulfill each other’s rights and family circumstances.

If you postpone going to university for now, you might feel like you are not being allowed. If allowed, would you be able to fulfill your husband’s rights and live an everyday life? The same would go for the husband; what are his reasons and family circumstances? So, it all comes down to sitting down and agreeing on when it would be best for the sake of family harmony overall.

Istishara and Istikhara

Allah (Most High) has given us a religion with comprehensive guidelines for overcoming situations through istikhara (seeking advice and consultation) and seeking goodness through prayers and duas (istikhara). I would advise you to go through these two channels and come to a compromised situation. Ibn Ata’ Illah said, “Nothing is difficult if you seek it through your Lord, and nothing is easy if you seek it through yourself.”

Pray to Allah (Most High) to facilitate compromise and reconciliation between you for the sake of marriage and going forward.

I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction.

Related

• Why Do Marriage Contracts and Agreements Matter?
• Is It True That a Man Can Prevent His Wife From Leaving the House for No Reason?
• How Does One Perform The Prayer Of Need (salat al-haja)? – SeekersGuidance

Why not begin your search for knowledge by signing up for a course on SeekersAcademy (seekersguidance.org)?

I pray this helps answer 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.

The post Am I Disobeying My Husband by Attending University Without Permission? appeared first on SeekersGuidance.

Question

Is it permissible to attend a program where male teachers occasionally teach? And is it permissible to attend this program if they might show a movie/video that offers valuable qualifications? Can I wear a T-shirt under my short sleeves for Physical Education?

Answer

Thank you for your question. I assume that you are female. In that case, your answer is yes, yes and yes.

Sleeves

Wearing long sleeves under your T-shirt would mean that your ‘awra (nakedness) is covered during class, and that is fulfilling an obligation. No matter what you use, you are doing what is obligatory, so wearing long sleeves underneath a short-sleeved shirt is a good way to do what you must.

Male Teachers

It is permissible to learn from male teachers as long as Islamic etiquette is upheld. A female student should be properly covered and not be alone with him at any time. Speaking and behaving with careful consideration and not being too casual is important.

Please see more details here:

• Is It Permissible for a Male Teacher To Teach a Female Student?
• What Is the Etiquette to Follow for a Woman Towards a Male Teacher? (Habib Umar)

Videos

Watching videos is tricky as most of these contain music and uncovered members of the opposite gender. That being said, some scholars have deemed it permissible to watch videos where the images, themes, language, and general content are not immoral. See the explanation of this in the links below.

Righteousness

It’s important to consider all your actions and ask if they are colored with concern for the afterlife. The believer knows that his time is more precious than a jewel and is irreplaceable. Consider this before you do anything and choose what you do for the pleasure of Allah (Most High).

It was reported that Wabisa Ibn Ma‘bad (Allah be pleased with him) said: “I came to the Messenger of Allah, Allah bless him and give him peace, and he said ‘You have come to ask about righteousness?’ I said: ‘Yes.’ He said: ‘Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and wrongdoing is that which wavers in the soul and moves to and from in the breast even though people, again and again, have given you their legal opinion [in its favor].’” [Ahmad & Darimi]

Please see more details here:

• Hearing Music vs Listening to it
• Am I Being Too Dogmatic about Watching Television?
• Is It Permissible to Watch the Umar Series?

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 and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Can I Wear a Long-Sleeved Shirt Under My Short Sleeves for Gym Class? appeared first on SeekersGuidance.

Question

Does studying Islam to become better suited for marriage to pious women reduce one’s reward?

Answer

In the Name of Allah, the Most Merciful and Compassionate

When it comes to understanding the rewards of an action one must first understand their true intention.

The Messenger of Allah (Allah bless him and give him peace) said, “Actions are based on their intentions…” [Bukhari and Muslim]

Intention is defined as the catalyst that drives one to perform an action or the goal for which they are performing the action. [Haddad, Book of Assistance]

Sometimes, to know one’s true intention, one must continue to ask the question, “Why?” In your case, why do you want a pious spouse? If the answer is that you want a pious spouse so they can help you draw nearer to Allah (Most High) – this means your intention for studying is, in reality, for the sake of Allah (Most High), and your reward is not decreased.

If, however, you want a pious spouse to be seen as a well-respected man, then the intention to seek knowledge is not for Allah’s sake.

In this way, you can reflect deeply on your intentions.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Does Studying Islam to Become Better Suited for Marriage to Pious Women Reduce One’s Reward? appeared first on SeekersGuidance.

Question

Is it permissible to ask my father for more money than my actual study fees without explicitly stating it’s for fees? Is the extra cash halal?

Answer

Thank you for your question. No, it is not permissible to ask your father for an amount and imply that the whole amount is for school fees when it isn’t. Be clear and transparent, and treat others as you would want to be treated yourself.

Lying

Consider this important hadith: The Prophet (Allah bless him and give him peace) said, “It is obligatory for you to tell the truth, for the truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavors, to tell the truth, is eventually recorded as truthful with Allah. And beware of telling of a lie, for telling of a lie leads to obscenity, and obscenity leads to Hellfire, and the person who keeps telling lies and endeavors to tell a lie is recorded as an inveterate liar with Allah.” [Bukhari]

Often, you will find that you get what you need by telling the truth. Lies have a way of coming back full circle and biting you, so don’t bother with them. Tell your father exactly what the extra money is for, and don’t take advantage of someone who loves and supports you.

I Never Lied

I ask you to ponder this saying of Imam Shafi‘i and imagine what kind of person could say this, “I never lied, or swore by Allah, or left the ritual bath on Friday. I did not have a full stomach for sixteen years, except once, and I did not go back to it.” [Mirqat al-Mafatih ‘Ala Sharh Miskhat al-Masabih]

Please see these links as well:

• What Is Considered a Lie?
• When Is Lying Permissible?
• What Is Considered a Lie?

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 and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Can I Ask My Father for Money Implying That It Is for School Fees? appeared first on SeekersGuidance.

Question

How should I perform Umra if I have a condition where discharge exits unknowingly, and I’m waiting for medical results to identify it?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Before answering your question, note that the colorless discharge of the female private part does not invalidate the ablution (wudu) and, therefore, will not affect the ‘Umra.

Purification in Tawaf

One must be in a state of ritual purification during the Tawaf. The Messenger of Allah (Allah bless him and give him peace) said, “The tawaf around the Ka‘ba is like the prayer except for the fact that you are allowed to talk in it.” [Tirmidhi]

Colored Discharge

If, however, the discharge you experience has a color other than white or clear, this will affect your ‘Umra. [Birgivi, Dhukhr al-Mutahhilin]

If you can perform the circumambulation of the Ka‘ba (Tawaf) and running (Sa‘y) between Mounts Safa and Marwa at a time when you are free from such discharge – this would prevent any issues with validity.

If you find this difficult or not possible, you may perform the ‘Umra despite the discharge, and your ‘Umra is valid. However, you would need to pay expiation for performing the ‘Umra without purification. [Maydani, al-Lubab fi Sharh al-Kitab]

The expiation is to merely make up for not having purification and not due to any sin on your behalf. [Ibid.]

Expiatory Charity

The expiation for performing the Tawaf without wudu is half a sa‘ (1.75kg to 2.32 kg) of wheat (or its monetary equivalent). It will have to be given as charity to a poor Muslim for every circuit performed without wudu. [Ibn Abidin, Radd al-Muhtar]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post How Do I Perform Umra, If I Have a Medical Condition That Causes Unexpected Discharge? appeared first on SeekersGuidance.

Question

My sister accused my uncle of inappropriate behavior, but he denied any intention of this, and nothing physical happened. My mother insists we distance ourselves, but my father and I want to maintain family ties. How should we approach this?

Answer

Thank you for your question. I empathize with your confusion in this situation and pray that your family agrees on a course of action. Keeping some distance would be precautionary unless you know your sister to be an inveterate liar.

Flock

Your parents should not take this matter lightly. They are accountable for how they reacted to this on the Day of Judgment. ‘Abdullah Ibn ‘Umar said that the Messenger of Allah (Allah bless him and give him peace) said: “Each of you is a shepherd, and each of you is responsible for his flock. The ruler who is in charge of the people is a shepherd and is responsible for his flock. A man is the shepherd of his family and is responsible for his flock. A woman is the shepherd of her husband’s household and is responsible for her flock. A servant is the shepherd of his master’s wealth and is responsible for his flock. Each of you is a shepherd and is responsible for his flock.” [Bukhari & Muslim]

Mother’s Concern

It would be optimal to find out what truly happened, but I feel that might not be possible. Think of your mother’s and sister’s feelings and let them keep some distance from him. You and your father don’t need to cut him off completely, as the Prophet (Allah bless him and give him peace) said, “Whoever believes in Allah and the Last Day, let him maintain the ties of kinship.” [Bukhari]. If the truth comes to light, your father should sternly warn his brother, tell him to make tawba, and demand an apology.

Tips

You don’t want to be the cause of enabling something worse to happen between them, so it’s best that she not be alone with him, remain covered in front of him, and not speak to him unnecessarily. Remind yourself that your sister is probably telling the truth, and it’s a great blessing that it wasn’t physical. Put yourself in her shoes and imagine what kind of support you would expect from your family. Your whole family should use this time to worship Allah (Most High) together, make a habit of praying tahajjud and reading the Quran daily for guidance in all affairs.

Dua

I recommend this daily for you:

 اللَّهُمَّ اجْعَلْنا مِن التَّوَّابِينَ واجْعَلنا مِن المُتَطَهِّرينَ ،اللّهُمَّ اجْعَلْنا مِن المُحْسِنين الصّابِرينَ المُقْسِطين المُتَّقين المُتَوَكِّلِين بِرَحمَتِكَ يا ارْحَمَ الرّاحِمِين

O God, make us among those who repent and make us among those who purify themselves. O God, make us among the doers of good, the patient, the just, the pious, and those who trust in Your mercy, O Most Merciful of the Merciful.

Please see these links as well:

• My Uncle Is Sexually Attracted to My Sister. What Should We Do?
• Can I Maintain Family Ties Despite My Parents Wishes?

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 and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post How Should We Treat My Uncle Who Makes My Sister Uncomfortable? appeared first on SeekersGuidance.

Question

Is it considered shirk to buy and wear zodiac jewelry as a mere identifier of one’s birth month, without believing that it influences personality or fate?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Being that the zodiac signs are not religious symbols, wearing them would not be considered disbelief, let alone shirk.

Shirk is defined as ascribing any of the attributes of Allah (Most High) to other than Him or doing an act of worship for other than Allah’s sake. Neither of these meanings is found in merely wearing zodiac jewelry. [Laqqani, Jawhara al-Tawhid]

Resembling the Disbelievers

That said, one is still responsible for abstaining from wearing such jewelry as it has become an identifiable symbol of the disbelievers. Resembling the disbelievers in any of their identifiable symbols is strictly prohibited [Nahlawi, al-Durar al-Mubaha]

If someone wore such jewelry due to ignorance of this ruling, they merely need to repent to Allah Most High and not wear such things moving forward.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Considered Shirk to Buy and Wear Zodiac Jewelry? appeared first on SeekersGuidance.

Question

On occasions, I consume soft drinks, such as cola, which may contain aromas extracted using alcohol—a practice that is prevalent nowadays. Typically, I follow the Hanafi view that deems such substances as not najis (filth). However, I occasionally forget to rinse my mouth after consuming these drinks before performing the Shafi‘i School’s prayer.

Consequently, I proceed with Shafi‘i ablution and prayer, having not cleansed my mouth from the remnants of the soft drink. The question arises: Is my prayer invalid, or can we assume that soft drinks with aromas extracted using alcohol fall under the category of “umum al-balwa” (unavoidable widespread affliction)?

Answer

In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin.

Following the rules of the Hanafi School about what constitutes filth, while praying and performing ablution according to the Shafi‘i School, does not result in talfiq (unacceptable implementation of conflicting view).

Most contemporary Shafi‘is advocate that the strict view of the Shafi‘i School concerning liquid intoxicants is nearly impossible to implement strictly in the modern world. Therefore, even according to the Shafi‘i scholars, the possible trace amounts of alcohol (or related chemicals) used in producing many products are overlooked and not considered filth, based on the principle of unavoidable widespread affliction, and Allah knows best.

Your prayers are, therefore, valid in this regard, and Allah knows best.

Shafi‘i School on Liquid Intoxicants

According to the dominant view of the Shafi‘i School, najasa or ritualistic filth includes wine and any liquid intoxicants. [Nawawi, Minhaj al-Talibin]

Practical Application of Rulings of Najasa in the Modern Era

In the modern era, denatured ethanol is widely used in products such as fruit juice, paint, ink, hand cleaners, soaps, creams, and lotions. This widespread usage means that strict adherence to the original dominant view of the Shafiʿi School is challenging, if not impossible.

Generally, contemporary Shafi’i scholars do not practice or advocate practicing strictly according to the School’s dominant view but recommend general precaution where possible, “while it is religiously more precautionary to treat them as filth.” [Keller, Reliance of the Traveller]

Contemporary Shafiʿi scholars have and continue to encourage practice according to alternative views. See this answer.

Wholesome Lifestyle Considerations

While ensuring the validity of prayers is important, prioritizing healthier and purer food and drink choices reflects adherence to Islamic teachings on well-being. Consuming halal and beneficial alternatives aligns with the principles of both jurisprudence and personal care.

Conclusion

Your prayers remain valid when adhering to the Hanafi view on impurity while performing the Shafi‘i prayer, particularly considering the principle of “umum al-balwa.” May Allah (Most High) grant us success in our worship and daily choices.

I pray this is of benefit and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post Are My Prayers Valid After Consuming Soft Drinks That May Contain Filth From Alcohol? appeared first on SeekersGuidance.

Question

If a woman marries without her guardian’s consent, thinking the marriage was valid, and after divorce discovers it wasn’t permissible, was the divorce valid, or was there no marriage to begin with?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

In the Hanafi school, a marriage without the approval of a guardian (wali) is only valid if the person she is marrying is legally considered a suitable match (kafa’a). Was this the case?

According to the famous relied upon the position in the Hanafi school, the marriage of a woman without the approval of her guardian (wali) is only valid if the person she is marrying is legally considered to be a suitable match (kafa’a).  This is the position adopted by the overwhelming majority of the Hanafi fuqaha,

[Ibn Abidin, Radd al-Muhtar; Maydani, al-Lubab fi Sharh al-Kitab]

Issue of Compatibility (Kafa’a)

Therefore, one must avoid marriage without parental approval, for the marriage may not be valid due to the compatibility (kafa’a) not being there. Even when a woman’s marriage without the explicit approval of her wali is valid, it is: (a) going against the Sunna and (b) may well entail being bad to one’s parents, which is among the most serious of enormities.

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 Conditions for Doing a Marriage Contract without a Consenting Guardian (Wali) or Witnesses?
Can We Get Married Without Involving Our Parents?
Is Marriage Without the Guardians Permission?
Issue of Marital Compatibility
Was My Nikah Valid If the Guardian (Wali) for My Wife Was Her Mother?
Do I Have to Marry Someone Within My Caste to Please My Family? 
Why Marriage Contracts and Agreements Matter?

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[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Abdul-Rahim Reasat

Mawlana Ilyas Patel 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.

The post Is a Divorce Valid If the Marriage Lacked Guardian Consent? appeared first on SeekersGuidance.

Question

Can we identify the Meccan verses based on the subject matter of these verses?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Yes, it is possible to identify the Meccan verses based on the subject matter of a verse or a chapter. This is because the Meccan verses focus on several key themes, including:

Establishing the Fundamentals of Faith

It calls people to the oneness of Allah (Most High) and to worship Him alone, along with belief in the Hereafter and all that it entails, such as reward, Paradise, and Hell.

An example is found in the Meccan chapter,  Surat al-Qasas, where Allah (Most High) says:

“And your Lord knows what their hearts conceal and what they reveal. He is Allah. There is no god (worthy of worship) except Him. All praise belongs to Him in this life and the next. All authority is His. And to Him you will (all) be returned. Ask (them, O Prophet),

‘Imagine if Allah were to make the night perpetual for you until the Day of Judgment, which god other than Allah could bring you sunlight? Will you not then listen?’

Ask (them also),

‘Imagine if Allah were to make the day perpetual for you until the Day of Judgment, which god other than Allah could bring you night to rest in? Will you not then see?’

It is out of His mercy that He has made for you the day and night so that you may rest (in the latter) and seek His bounty (in the former), and perhaps you will be grateful.” [Quran, 28:69-73]

Condemnation of Idolatry and Polytheism

The Meccan verses strongly criticize these practices, providing irrefutable evidence of their falsehood, using examples such as the fly or the spider. For instance, in Surat al-Hajj, Allah (Most High) says:

“O humanity! A lesson is set forth, so listen to it (carefully): those (idols) you invoke besides Allah can never create (so much as) a fly, even if they (all) were to come together for that. And if a fly were to snatch anything away from them, they cannot (even) retrieve it from the fly. How powerless are those who invoke and those invoked! They have not shown Allah the reverence He deserves. Surely Allah is All-Powerful, Almighty.” [Quran, 22:73-74]

Likewise, in Surat al-Ankabut:

“The example of those who take allies other than Allah is like that of the spider who takes (i.e., constructs) a home. And indeed, the weakest of homes is the home of the spider, if they only knew.” [Quran, 29:41]

Narratives of the Prophets

The Meccan verses frequently recount the stories of prophets and their people, which is rarely mentioned in the Madinan chapters. This has become a distinguishing feature of the Meccan Quran, as seen in Surat al-A‘raf, Hud, al-Qasas, and others.

Emphasis on Moral Principles

The Meccan Quran lays out fundamental moral values such as truthfulness, righteousness, maintaining ties of kinship, honoring parents, respecting neighbors, and purity of heart and speech. For example, in the Meccan chapter, Surat al-Isra’, the ten moral commandments are outlined:

“For your Lord has decreed that you worship none but Him. And honor your parents. If one or both of them reach old age in your care, never say to them (even) ‘ugh,’ nor yell at them. Rather, address them respectfully. And be humble with them out of mercy, and pray, ‘My Lord! Be merciful to them as they raised me when I was young.’” [Quran, 17:23-24]. [See: Zarkashi, al-Burhan, Suyuti, al-Itqan; Zurqani, Manahil al-‘Irfan; Tayyar, al-Muharrar fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran]

Summary

Thus, if we find one of these themes in a verse or chapter, it is likely to be Meccan, except for a few exceptions. For example, Surat al-Baqarah is Madinan, even though it includes stories of the prophets, so one should be aware of such nuances.

Finally, knowing whether a chapter is Meccan or Madinan provides insight into the circumstances surrounding the revelation of the Quran. This knowledge greatly influences the understanding and interpretation of the Quran, to the point that scholars have stated that it is not permissible for someone who lacks this knowledge to interpret the Quran.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

And Allah knows best.

[Shaykh] Anas al-Musa

The post Can We Identify the Meccan Verses Based on the Subject Matter? appeared first on SeekersGuidance.

Answered by Shaykh Dr. Muhammad Fayez Awad

Question

Who determines the shares of inheritance for the heirs? And can any heir take whatever they want?

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.

The one who determined the shares of inheritance and what each heir deserves is none other than Allah (Most High) in His Book and through the words of His Prophet, our master Muhammad (Allah bless him and give him peace). The explanation is as follows:

Allah created human beings on this earth and made them His stewards. To ensure their survival and the continuity of this stewardship, He made wealth a means of support and sustenance for human beings. A person is free to manage their wealth according to the rulings of Sacred Law as long as they are alive. However, once they pass away, the wealth must transfer to a new owner—a transfer that is obligatory and not earned by the person. To whom will this wealth transfer, and who will be its new owner?

Wealth Transfer

If we assume that the new owner of the wealth is the first relative or non-relative to seize it, this would lead to disputes among people, with the strongest prevailing, causing great corruption.

If we assume that the new owner of the wealth is the state, this would result in significant harm to society. The current owner of the wealth would either become greatly negligent in earning it, being content with just meeting their daily needs, leading to widespread laziness and unemployment due to the lack of investment and employment opportunities, or they would become extremely wasteful and extravagant, not caring about anyone who comes after them.

Islamic Sacred Law addressed this crucial issue by assigning inheritance to close relatives and those whom the deceased cared about and whose welfare concerned them. This gives people peace of mind regarding the fate of their wealth, as they are naturally inclined to benefit those with whom they share strong bonds of kinship or relationship.

Due to the Sacred Law’s concern with inheritance, the rulings of inheritance are detailed, clear, and evident in the Quran and Sunnah. These rulings are characterized by justice, precision, realism, balance, harmony, and completeness, all of which indicate their divine origin.

Quran

The Quran points to this in the verses related to the division of inheritance, as in His statement:

“(These are) obligatory shares.” [Quran, 4:7]

And His statement:

“But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has (full) knowledge of everything.” [Quran, 8:75]

And His statement:

“Allah commands you… (This is) an obligation from Allah. Surely Allah is All-Knowing, All-Wise.” [Quran, 4:11]

And His statement:

“You will inherit half of what your wives leave… (This is) a commandment from Allah. And Allah is All-Knowing, Most Forbearing.” [Quran, 4:12]

And His statement:

“They ask you (for a ruling, O Prophet). Say, ‘Allah gives you a ruling regarding those who die without children or parents.’… Allah makes (this) clear to you so you do not go astray. And Allah has (perfect) knowledge of all things.” [Quran, 4:176]

Strictly Adhering To These Rulings

Therefore, whoever alters the division of inheritance contrary to what Allah (Most High) has prescribed—whether by granting inheritance to someone who is not entitled, depriving an heir of their rightful share, or equating males and females in inheritance when Allah has not made them equal—has opposed the divine ruling revealed by Allah and tampered with rights they should not touch. Such a person sins unless they repent to Allah and desist from their actions.

Recommendation

For further reading, it is advisable to refer to the following sources:

• “Al-Ahwal al-Shakhsiyya al-Ahliya wa al-Wasiyya wa al-Tarikat” by Dr. Ahmad al-Kurdi;
• “Al-Ahwal al-Shakhsiyya al-Ahliya wa al-Wasiyya wa al-Tarikat” by Dr. Mustafa al-Siba‘i and Dr. Abdul Rahman al-Sabuni;
• “Al-Ahwal al-Shakhsiyya” by Dr. Ahmad al-Hajji al-Kurdi;
• “Fath al-Mughith fi Ahkam wa Maqasid al-Mawarith” by Dr. ‘Usama al-Hamwi.

We ask Allah to grant us the ability to act upon His Book and adhere to His commands so that we may find happiness in this life and the hereafter. All praise is due to Allah, Lord of all the worlds.

[Shaykh] Dr. Muhammad Fayez Awad

Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.

He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.

He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.

Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.

The post Who Determines the Shares of Inheritance for the Heirs? appeared first on SeekersGuidance.

Question

Should we limit the interpretation of a Quranic verse to the circumstance for which it was revealed, or is there more to consider?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

When comparing the wording of verses that have been revealed alongside narrations explaining their revelatory circumstances, we observe two key points:

First: Non-General Wording

If the revealed text is specific to the circumstance and the wording has no general applicability, then the verse is definitively limited to the circumstance for which it was revealed. For example, in the verse from Surat al-Layl:

“But the righteous will be spared from it—who donate (some of) their wealth only to purify themselves.” [Quran, 92:17-18]

This verse was revealed concerning Abu Bakr al-Siddiq by consensus. Therefore, Imam Fakhr al-Din al-Razi used this verse along with the verse:

“Surely the most noble of you in the sight of Allah is the most righteous among you.” [Quran, 49:13], to demonstrate that our master Abu Bakr al-Siddiq is the best of people after the Messenger of Allah (Allah bless him and give him peace).

Second: General Wording

If the circumstance is specific but the wording of the verse is general and encompasses all that falls under the generality of that wording, then it is not permissible to limit the verse to the circumstance for which it was revealed. If Allah (Most High) intended for the ruling to be exclusive to the event in which it was revealed, He would not have revealed it in general terms.

Instead, the text is meant to serve as a general law applicable to all similar cases to the story for which the verse was revealed. For this reason, scholars have established an important principle:

“Consideration is given to the generality of the wording, not the specificity of the circumstance.”

Example

“A man came to the Prophet (Allah bless him and give him peace) and said: ‘O Messenger of Allah, I met a woman in the garden, embraced her, touched her, and kissed her, but I did not have intercourse with her.’ The Prophet (Allah bless him and give him peace) remained silent until this verse was revealed:

“Establish prayer (O Prophet) at both ends of the day and in the early part of the night. Surely, good deeds wipe out evil deeds. That is a reminder for the mindful.” [Quran, 11:114]

The Prophet (Allah bless him and give him peace) then called the man and recited the verse to him. ‘Umar asked: ‘O Messenger of Allah, is this specific to him or to all the people?’ He replied: ‘Rather, it is for all the people.’” [Muslim; Ahmad]

Conclusion

Finally, the principle “Consideration is given to the generality of the wording, not the specificity of the circumstance” is self-evident. In fact, laws in all countries of the world follow this principle. Laws are typically issued for specific reasons, but their rulings are general and apply to everyone. [See: Suyuti, Lubab al-Nuqul, al-Itqan; Razi, Tafsir Mafatih al-Ghayb; Zurqani, Manahil al-‘Irfan; ‘Itr, ‘Ulum al-Quran]

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

And Allah knows best.
[Shaykh] Anas al-Musa

The post Should a Quranic Verse Be Limited to Its Original Context? appeared first on SeekersGuidance.

Answered By Shaykh Dr. Muhammad Fayez Awad

Question

What questions should I ask someone I intend to marry?

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.

Asking appropriate questions to someone you intend to marry or who will be your life partner can help lay a strong foundation for your relationship. Islam has permitted the prospective spouse to look at the person they intend to marry to establish affection and confirm the desire to proceed with the marriage. The Prophet (Allah bless him and give him peace) said to Mughira Ibn Shu‘ba when he proposed to a woman:

“Have you seen her?” He replied, “No.” The Prophet (Allah bless him and give him peace) then said: “Look at her, for it is more likely to create affection between you.” [Ahmad]

The most important question to consider regarding a prospective spouse is the one mentioned by the Prophet (Allah bless him and give him peace) when he said:

“If someone whose religion and character you are pleased with comes to you (for marriage), then marry him. If you do not do so, there will be fitna (temptation) in the land and widespread corruption.” [Tirmidhi]

Therefore, ensure that you choose someone who possesses both strong religious commitment and good character.

Religious Commitment

This means that the prospective spouse is adhering to what Allah (Most High) has commanded and avoiding what He has prohibited.

Good Character

This includes possessing noble qualities and essential virtues, such as honesty, loyalty, chivalry, dignity, modesty, generosity, and commendable jealousy.

Hasan Ibn ‘Ali (Allah be pleased with both of them) advised a man who consulted him about marrying his daughter:

“Marry her to a pious man. If he loves her, he will honor her, and if he dislikes her, he will not wrong her.”

This advice is echoed in Allah’s words:

“…for a believing slave-woman is better than a free polytheist, even though she may look pleasant to you.” [Quran, 2:221]

When the basic unit of society—the family—is established on the Book of Allah and the Sunna of the Prophet (Allah bless him and give him peace), life will be blessed.

Note: The Prophet (Allah bless him and give him peace) combined both religion and character in his guidance by saying, “If you are pleased with his religion and character,” not settling for religion alone. The reason for this is that simply adhering to religious commands and prohibitions is not enough without the addition of good character. There are many young men who are diligent in prayer, fasting, and following Allah’s commands, but have poor character. They may be religious but stingy, or religious but harsh in their dealings. Thus, it is essential for the prospective spouse to have both qualities: good character and strong religious commitment.

To the Sister Asking the Question

Religion and character are the two most important pillars upon which a happy home is built. As for other details related to housing, clothing, and dowry, these matters should be discussed by both families before marriage, as they vary from one environment to another and are governed by customs and traditions.

Finally

A marriage based on religion and good character is likely to endure and bear fruit because a bright beginning often leads to a bright ending. It was once said about a marriage between a mu’adhin (caller to prayer) and a daughter of qari (reciter of the Quran), “They will produce a Mushaf (a written Quran).”

[Shaykh] Dr. Muhammad Fayez Awad

Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.

He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.

He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.

Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.

The post What Questions Should I Ask Someone I Intend to Marry? appeared first on SeekersGuidance.

Question

Is it permissible to use social media to seek marriage?

Answer

All praise is due to Allah, Lord of the worlds, and blessings and peace be upon our master Muhammad, his Family, and all his Companions.

Ruling

Yes, it is permissible to use social media to seek marriage, provided that the matchmaking platforms are safe and adhere to the principles of Sacred Law and the etiquette of communication.

Searching for marriage through online platforms is a modern means that did not exist in the past. There are many permissible ways to get acquainted for the purpose of engagement, and this method via the Internet is one of them.

Caution

There are many marriage websites, and the ruling on them varies depending on their adherence to Sacred Law guidelines. Many sites are not serious and require careful verification of their legitimacy to avoid potential risks, fraud, or mistakes. Such sites should be avoided.

However, if a site is in line with Islamic ethics, there is no harm in using it to achieve one’s goal. These sites should respect the privacy of those submitting their profiles, work transparently and honestly, and strive to match compatible parties. This service can be considered a form of social assistance, even if it involves a fee, as it facilitates marriage, which is a practice encouraged by Islamic law. Allah (Most High) says:

“Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression.” [Quran, 5:2]

The Messenger of Allah (Allah bless him and give him peace) said:

“Whoever among you can afford to marry, let him marry, for it helps lower the gaze and guard chastity.” [Bukhari]

This means that whoever has the means to marry should do so.

Once initial contact is made through these sites lawfully and without unnecessary delay, the couple should proceed to the engagement phase. This phase must involve both parties’ families to prevent any potential manipulation and ensure a safe path toward marriage.

And Allah is the guide to all goodness.

[Shaykh] Bassem Itani

Shaykh Dr. Bassem Itani

Shaykh Dr. Bassem Hussayn Itani was born in Beirut, Lebanon, in 1965. He earned his Ph.D. in Islamic Studies in 2005. Among his mentors were Shaykh Muhammad Taha Sukkar, Shaykh Adib al-Kallas, Shaykh Mulla Abdul ‘Alim al-Zinki, Shaykh Abdul Rahman al-Shaghouri, Shaykh Abdul Razzaq al-Halabi, Shaykh Dr. Mustafa Dib al-Bugha, Shaykh Dr. Wahba al-Zuhayli, Dr. Muhammad al-Zuhayli, and others, may Allah have mercy on them all. 

Shaykh Itani has a rich background in both academic and administrative fields. He has held significant positions in many governmental and non-governmental institutions in Lebanon and abroad. This includes his role as a member of the Academic Committee at SeekersGuidance and a senior teacher with the free online global seminary.

From 2020 to 2021, he served as the Dean of the College of Da‘wa – University for Islamic Studies (Lebanon) – Postgraduate Studies. He was the Director of Dar Iqra for Islamic Sciences from 1998 to 2018. Shaykh Itani is a well-versed teacher in several academic subjects, including Fiqh, Usul, Aqida, and Tafsir. He has supervised and examined numerous Master’s and Doctoral theses at various universities and colleges in Lebanon.

His contributions to Islamic sciences are also evident in his writings and research. His notable works include “The Relied-upon Statements of Imam Zufar in the Hanafi School,” “Collective Ijtihad: The Sublimity of Thought in the 21st Century,” and “Custom and its Impact in Islamic Jurisprudence.” Shaykh Itani has actively participated in numerous scientific conferences and seminars, both in Lebanon and internationally. He is linguistically adept, excelling in Arabic, proficient in French, and comfortably conversant in English.

The post Is It Permissible to Use Social Media to Seek Marriage? appeared first on SeekersGuidance.

Question

What is the ruling on keeping multiple copies of the Quran without reading from all of them?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Ruling

There is no legal prohibition against keeping multiple copies of the Quran in the home or in any other place, even if not all of them are read.

In some cases, extra copies of the Quran might be kept for use during gatherings, such as when family members or others come together. In such situations, it is recommended to keep extra copies to ensure easy access when needed.

Assisting Others

It is preferable to use these extra copies for reading and reflection or to distribute them to those who need them, especially in remote villages or places where people may struggle to obtain a copy of the Quran. This aligns with the saying of the Prophet (Allah bless him and give him peace):

“The best of you are those who learn the Quran and teach it.” [Bukhari]

In our current times, the need for multiple physical copies of the Quran is not as pressing as it once was, particularly with the advent of electronic Qurans, which have made the Quran accessible to anyone with a mobile device.

Piety

Providing the Quran to reciters, memorizers, or those who need it for reflection is one of the greatest acts of piety. Facilitating access to the Quran for those in need helps in spreading the guidance contained within it, as Allah (Most High) says:

“Surely this Quran guides to what is most upright, and gives good news to the believers—who do good—that they will have a mighty reward.” [Quran, 17:9]

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

And Allah knows best.
[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post Can I Keep Multiple Copies of the Quran? appeared first on SeekersGuidance.

Question

My sibling and I practice different madhhabs. How do we manage this?

Shaykh Irshaad Sedick offers guidance on how siblings practicing different madhhabs can navigate their differences.

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.

The post My Sibling and I Practice Different Madhhabs. How Do We Manage This? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

How do the scholars of fiqh deal with a weaker narrated hadith?

Shaykh Irshaad Sedick discusses how scholars of fiqh approach and handle weaker hadith narrations.

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.

The post How Do the Scholars of Fiqh Deal with a Weaker Narrated Hadith? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Is a marriage valid if the bride and groom agree despite objections?

Shaykh Irshaad Sedick discusses whether a marriage is valid if the bride and groom agree, despite objections from family or others.

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.

The post Is a Marriage Valid If the Bride and Groom Agree Despite Objections? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

What is the ruling on repeating Sura Fatiha during a single prayer?

Shaykh Irshaad Sedick explains the ruling on repeating Sura Fatiha within a single prayer.

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.

The post What Is the Ruling on Repeating Sura Fatiha During a Single Prayer? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

How do we understand the hadith regarding Allah descending to the lowest heaven?

Shaykh Irshaad Sedick explains how to understand the hadith about Allah descending, focusing on interpreting it to uphold Islamic beliefs about Allah’s transcendence.

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.

The post How Do We Understand the Hadith Regarding Allah Descending to the Lowest Heaven? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Is there a proper etiquette when telling scholars about their errors?

Shaykh Irshaad Sedick explains the proper etiquette for addressing scholars when pointing out their mistakes.

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.

The post Is There a Proper Etiquette When Telling Scholars About Their Errors? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

How do we worship Allah and know His infinite attributes?

Shaykh Irshaad Sedick explains how Muslims can worship Allah while acknowledging His infinite attributes without imagining Him.

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.

The post How Do We Worship Allah and Know His Infinite Attributes? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Is it obligatory for women to pray aloud during congregation?

Shaykh Irshaad Sedick discusses whether it is obligatory for women to pray aloud during congregational prayers.

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.

The post Is It Obligatory for Women to Pray Aloud During Congregation? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Is there an age at which it becomes difficult for a person to seek knowledge?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

There is no specific age at which it becomes difficult to seek knowledge. However, certain challenges may arise for some individuals along the path of seeking knowledge, such as old age, which may bring about weakened eyesight, hearing, and concentration. Additionally, advancing in age may increase a person’s family responsibilities, making it harder to dedicate time to learning.

With the Inkwell to the Grave!

It is narrated by Salih Ibn Ahmad Ibn Hanbal that a man saw a writing slate with Ahmad Ibn Hanbal and said to him: “O Abu Abdullah, you have reached this age, and you are the Imam of the Muslims, yet you still carry a writing slate?” Imam Ahmad responded: “With the inkwell to the grave.” [Ibn Jawzi, Manaqib al-Imam Ahmad]

The meaning here is that he would not cease seeking knowledge until he was taken to his grave.

No Specific Period

Thus, engaging in the pursuit of knowledge is not limited to a specific period of time; rather, it is a continuous and lifelong endeavor, as Allah (Most High) says:

“And worship your Lord until the inevitable comes your way.” [Quran, 15:99]

When Abdullah Ibn al-Mubarak was asked: “Until when will you continue seeking knowledge?” He replied: “Until death, if Allah wills.”

Imam Ghazali mentioned: “Old age only increases the ignorance of the ignorant, for knowledge is the fruit of the intellect, and it is a natural instinct unaffected by old age.” [Ghazali, Ihya’]

Ayyub Sakhtiyani said: “I met an eighty-year-old man who was following a young boy to learn from him.”

It was said to Abu ‘Amr Ibn al-‘Ala’: “Is it appropriate for an elder to learn from someone younger?” He replied: “If ignorance is unbecoming for him, then learning is becoming for him.” [Ibid.]

It is narrated that Ibn ‘Abbas said: “There are two insatiable seekers: a seeker of knowledge and a seeker of the worldly.” [Ibn Abi Shayba]

For this reason, scholars often advise their students to continue seeking knowledge throughout their lives. One of them said: “Seek knowledge from the cradle to the grave.”

This is because they internalized the words of the Prophet (Allah bless him and give him peace):

“Whomever Allah intends good for, He gives him understanding in the religion.” [Bukhari]

Their souls longed to attain that noble status and honor.

Scholars

Lastly, scholars are the living among the dead. Those who hoarded wealth may have lived but have now died, while scholars remain alive as long as time endures. Their physical presence may be absent, but their knowledge remains in the hearts and on the pages.

So, seek knowledge, and you will live eternally through it.

“People are dead, and the people of knowledge are alive.”

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post Is There an Age at Which It Becomes Difficult to Seek Knowledge? appeared first on SeekersGuidance.

Question

What is the rational proof that a miracle that proves prophethood must indicate truth and not be from an advanced alien civilization conveying both true and false teachings as part of Allah’s will

Answer

Bismillah.

The rational proof that the miracle that proves prophethood also proves the existence of a being who affirms the truth of the claim of the Prophet (Allah bless them and give them peace). This being must be true in this, otherwise it would be tantamount to a lie, because confirming a lie as being true is also a lie.

This cannot be the case, because the world’s existence tell us there is a Creator who is beyond being affected by time – past, present, or future – and this entails Him needing nothing besides Himself means He is perfect in every way.

This perfection negates any lie coming from him, so the words in revelation or the affirmation of the claim of the Prophet (Allah bless them and give them peace) cannot be a lie. This shows there is one omnipotent Creator who has sent the Prophets. [Sanusi, Sharh Umm al-Barahin]

The idea of aliens causing the miracles contradicts these firmly established realities, and the claim itself requires proof that would have to refute the irrefutable. Don’t waste your time entertaining these ideas; rather, do what Allah has commanded us to do: “Remember Me: I will remember you; be grateful to me and not ungrateful.” [Quran, 2:105]

May Allah make us of those who remember Him much.

[Shaykh] Abdul-Rahim
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History, he moved to Damascus in 2007, where, for 18 months, he studied with many erudite scholars. In late 2008, he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital, and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

The post Are Miracles Proving Prophethood Necessarily True? appeared first on SeekersGuidance.

Question

Why are the suras of the Quran divided into Makkan and Madinan, how was this distinction made, and what are its benefits?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Understanding Makkan and Madinan Suras

It is known that the Prophet (Allah bless him and give him peace) spent part of his life in Makka both before and after his prophethood. He later migrated to Madina, where he remained until his passing. It is also known that the Quran began to be revealed in Makka and continued to be revealed from the start of the Prophet’s mission until his death, over a period of approximately twenty-three years.

This period is divided into two parts: the time the Prophet (Allah bless him and give him peace) spent in Makka before the migration and the time he spent in Madina after the migration. Hence, the Quran is categorized into Makkan and Madinan revelations.

The Quran was revealed to the Prophet (Allah bless him and give him peace) in various places he traveled to, including cities, villages, mountains, valleys, plains, and houses. It was revealed at different times, whether during day or night, while traveling or at home, in summer or winter, and in times of peace or war.

Importance of Context in the Revelation

Scholars took great care in identifying where and when the Quran was revealed due to the numerous benefits that arise from understanding the context of the revelation, which aids in comprehending the meanings of the verses and extracting their implications.

When the Quran was revealed in Makka at the beginning of the Prophet’s mission, the Muslims were a minority, and the polytheists were the majority. The style of addressing the disbelievers differed from how the Muslims were addressed. The Quranic revelation in Makka defended the minority Muslim community, supported them, and advocated for them amidst a hostile environment of polytheists.

The believers required divine guidance to support and fortify their hearts.. The Quran in Makka refuted the beliefs of the disbelievers with clear arguments and evidence, dispelled doubts, invalidated false beliefs, and exposed their superstitions. The disbelievers were persistent, obstinate, and arrogant, and the Quran persistently countered their challenges until it established clear proof against them. This led to the formation of an Islamic community that became the foundation of the future Islamic state.

After the Prophet (Allah bless him and give him peace) migrated to Madina, he met another group of Muslims there and united the two communities, creating a harmonious blend that resulted in the establishment of a righteous Islamic state, capable of receiving the remaining principles and laws of Islam.

The Quran continued to be revealed to the Muslims in Madina, laying out the rulings of the religion, establishing its foundations, building the Islamic society, and structuring the state’s edifice. Undoubtedly, understanding what was revealed in Makka during those circumstances for those specific purposes, as well as understanding what was revealed in Madina, offers a sound methodology for Islamic da‘wa (calling to guidance) and provides valuable lessons for preachers in different eras and locations.

Scholars took great care in distinguishing between the Makkan and Madinan revelations and in extracting the characteristics of each, due to both legislative and historical benefits, which we will mention shortly. For example, Ibn Mas‘ud (Allah be pleased with him) said:

“By Allah, besides Whom there is no other deity, no sura from the Book of Allah was revealed except that I know where it was revealed, and no verse from the Book of Allah was revealed except that I know regarding what it was revealed. If I knew of anyone with more knowledge of the Book of Allah than me, and camels could take me to him, I would go to him.” [Bukhari]

Scholars have identified three terminologies to distinguish between the Makkan and Madinan revelations, but in this answer, we will limit ourselves to the most correct one, which is agreed upon by the Quran scholars.

Definition of Makkan and Madinan Revelations

Makkan Revelation: Refers to what was revealed before the Prophet’s (Allah bless him and give him peace) migration to Madina, even if it was revealed outside Makka.

Madinan Revelation: Refers to what was revealed after the migration, even if it was revealed in Makka.

This definition is the most accurate and widely accepted because it is consistent and methodical. It is also comprehensive and clear and takes into account the time of revelation rather than the place.

This is more appropriate than focusing on the location because understanding the progression of Islamic legislation, knowing what abrogates and what is abrogated (Nashik and mansukh), and other benefits of distinguishing between Makkan and Madinan revelations depend on knowing the chronological order of the revelations.

For this reason, this definition is the one relied upon by most scholars, as it considers the historical context of the revelation. This is important in understanding abrogation and deriving rulings. For example:

“Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way.” [Quran, 5:3]

This verse is considered Madinan, even though it was revealed on a Friday in ‘Arafa during the Farewell Pilgrimage.

Likewise, the verse,

“Indeed, Allah commands you to return trusts to their rightful owners.” [Quran, 4:58]

This is Madinan, despite having been revealed inside the Ka‘ba in Makka after the migration, during the great conquest (Fath al-Makka). The same applies to verses revealed during his journeys, such as the opening of Surat al-Anfal, which was revealed at Badr, and is considered Madinan, not Makkan, according to this popular classification. [See: Jarmi, Mu‘jam ‘Ulum al-Quran; Muhammad Bakr Isma‘il, Dirasat fi ‘Ulum al-Quran; Fahd Rumi, Dirasat fi ‘Ulum al-Quran]

Number of Madinan and Makkan Suras

Scholars have differed in determining the number of Madinan and Makkan suras. Imam Suyuti quoted Ibn Hassar, who stated that there are twenty Madinan suras, twelve suras on which there is disagreement, and the rest are Makkan. [Suyuti, al-Itqan fi ‘Ulum al-Quran; Fahd Rumi, Dirasat fi ‘Ulum al-Quran]

As for the Madinan suras, they number twenty, and they are:

“Al-Baqara, Ali ‘Imran, al-Nisa, al-Ma‘ida, al-Anfal, al-Tawba, al-Nur, al-Ahzab, Muhammad, al-Fath, al-Hujurat, al-Hadid, al-Mujadila, al-Hashr, al-Mumtahana, al-Jumu‘a, al-Munafiqun, al-Talaq, al-Tahrim, and al-Nasr.”

There is disagreement regarding twelve suras, which are:

“Al-Fatiha, al-Ra‘d, al-Rahman, al-Saff, al-Taghabun, al-Mutaffifin, al-Qadr, al-Bayyina, al-Zalzala, al-Ikhlas, al-Falaq, and al-Nas.”

As for the Makkan suras, they are all the remaining suras, totaling eighty-two suras.

Identifying Makkan and Madinan Suras

There is no direct statement from the Prophet (Allah bless him and give him peace) specifying this, as the Companions (Allah be pleased with them) witnessed the events of revelation and were present during the process.

Hence, the Prophet (Allah bless him and give him peace) did not need to inform them about something they already knew. Therefore, the distinction between Makkan and Madinan suras is known through two methods:

• Transmission from the Companions;
• Analogical Reasoning and Ijtihad.

Transmission from the Companions

The Companions, who witnessed the revelation of the Quran, were deeply attentive to it. They preserved their observations about the circumstances of the revelation and recorded the time and place of each verse’s revelation. They were well aware of the events, circumstances, and times of the revelations.

If there is no direct report from the Companions, but there is a reliable transmission from the Tabi‘in (successors), especially those who focused on Tafsir, like Mujahid, their statements can be accepted, provided they are free from contradictions with stronger sources.

Analogical Reasoning and Ijtihad

This involves scholarly reasoning when there is no direct transmission. Scholars studied the suras and verses that were definitively known to be Makkan or Madinan through the first method (transmission) and derived certain characteristics and rules for both Makkan and Madinan suras.

For suras with no explicit textual evidence about their place of revelation, scholars analyzed their content. If they found characteristics typical of Makkan suras, they classified them as Makkan; if they found characteristics typical of Madinan suras, they classified them as Madinan. This method relies on inductive reasoning and scholarly effort, allowing for the categorization of suras based on their defining characteristics. [See: Zarkashi, al-Burhan fi ‘Ulum al-Quran; Suyuti, al-Itqan fi ‘Ulum al-Quran; Fahd Rumi, Dirasat fi ‘Ulum al-Quran; Mustafa Bugha, al-Wadih fi ‘Ulum al-Quran; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran]

Scholars have provided several criteria to differentiate Makkan from Madinan suras, along with the distinctive features of the style of the Makkan and Madinan revelations.

Criteria of Makkan Suras

• Every sura that contains the word “kalla” (كلا) is Makkan;
• Every sura that includes a prostration of recitation (Sajdat at-Tilawa) is Makkan;
• Every sura that begins with an oath is Makkan;
• Every sura that opens with disjointed letters, such as “Alif Lam Mim” (الم) or “Ha Mim” (حم), except for al-Baqarah and Ali ‘Imran, which are Madinan by consensus. There is, however, disagreement regarding Surat al-Ra‘d;
• Every sura that addresses “O humanity!” (يَا أَيُّهَا النَّاسُ) but does not contain “O believers!” (يَا أَيُّهَا الَّذِينَ آمَنُوا) is Makkan, except for Surat al-Hajj, which is Makkan despite having “O believers!” at its end.

Characteristics of Makkan Suras Based on the Content of the Verses

Establishing the Fundamentals of Faith: The Makkan suras emphasize the core tenets of belief, calling people to the oneness of Allah (Most High), exclusive worship of Him, and belief in the Hereafter, along with the consequences of the Day of Judgment, Paradise, and Hellfire.

• Campaign Against Polytheism: The Makkan verses launched an intense campaign against polytheism and idol worship, presenting irrefutable arguments and evidence to refute their false beliefs. It used examples such as the fly and the spider, as found in Surat al-Hajj, to demonstrate the weakness of their idols.
• Attention to the Stories of the Prophets: The Makkan suras give significant attention to the stories of the Prophets and their interactions with their people. These stories are rarely mentioned in the Madinan suras, making this a defining feature of the Makkan revelation, as seen in Surat al-A‘raf, Surat Hud, and Surat al-Qasas, among others.
• Explaining the Fundamentals of Ethics: The Makkan suras emphasized core ethical values such as truthfulness, righteousness, maintaining family ties, honoring parents, being kind to neighbors, and maintaining purity of heart and tongue. For example, the ethical commandments in Surat al-Isra (a Makkan sura) outline ten moral principles.

If one finds any of these themes in a sura or verse, it is most likely Makkan, except for certain exceptions. For instance, Surat al-Baqara is Madinan, even though it contains stories of the Prophets, so one must be mindful of such exceptions. [Zarkashi, al-Burhan fi ‘Ulum al-Quran; Suyuti, al-Itqan fi ‘Ulum al-Quran; Zurqani, Manahil al-‘Irfan; Tayyar, al-Muharrar fi ‘Ulum al-Quran; ‘Itr, ‘Ulum al-Quran al-Karim; Fahd Rumi, Dirasat fi ‘Ulum al-Quran]

Criteria for Madinan Sura

• Every sura that contains the phrase “O believers!” (يَا أَيُّهَا الَّذِينَ آمَنُوا) and does not contain “O humanity!” (يَا أَيُّهَا النَّاسُ) is Madinan;
• Every sura that mentions the hypocrites is Madinan, except for the beginning of Surat al-Ankabut, which mentions hypocrites but is Makkan;
• Every sura that includes legal rulings or outlines obligations (like prayers, fasting, or legal punishments) is Madinan.

Characteristics of Madinan Suras Based on the Content of the Verses

• Emphasis on Legislative Rulings: Madinan suras generally focus on explaining the legal rulings concerning acts of worship, transactions, penalties, and obligations, as well as rulings on jihad and other related matters.
• Discussion of the Hypocrites: Madinan suras frequently talk about the nature of hypocrites, exposing their plots, highlighting their danger to Islam and Muslims, and revealing their methods and conspiracies. Hypocrisy was not present in Makka because the Muslims were a small, oppressed minority, and the disbelievers fought them openly.
• Longer Verses and Suras: Madinan verses and suras tend to be longer, as they delve into Islamic beliefs and legislative rulings in greater detail. [See: ‘Itr, ‘Ulum al-Quran; Fahd Rumi, Dirasat fi ‘Ulum al-Quran]

The Benefits of Knowing Makkan and Madinan Suras

• Distinguishing between Abrogating and Abrogated Verses: This allows us to follow the abrogating rulings and abandon those that have been abrogated.
• Understanding the History of Islamic Legislation: It helps in comprehending the gradual development by which the Wise Lawgiver transitioned people to the comprehensive Islamic way of life.
• Confidence in the Quran’s Preservation: Knowing the Makkan and Madinan suras reinforces our trust in the Quran and its transmission to us without alteration. The attention given by Muslims to the details of the Quran’s revelation—recording its chronological and geographical specifics—is a testament to this.
• Facilitating the Understanding of Verses: Knowing the context of a sura aids in understanding its meaning. For instance, when reading Surat al-Kafirun and recognizing that it is Makkan, one understands that it was revealed when some of the leaders of the disbelievers suggested to the Prophet (Allah bless him and give him peace): “We will worship your God for a year, and you worship our gods for a year.” This knowledge of the circumstances and timing of revelation helps prevent misinterpretation of the verse. [Fahd Rumi, Dirasat fi ‘Ulum al-Quran]

Conclusion

In conclusion, knowing whether a sura is Makkan or Madinan provides insight into the circumstances surrounding the revelation of the Quran. This has a significant impact on understanding and interpreting the Quran, to the point where scholars have stated that no one unfamiliar with this knowledge should speak about the interpretation of the Quran.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post What Are the Benefits of Dividing Quranic Suras into Makkan and Madinan? appeared first on SeekersGuidance.

Question

What is meant by “revelatory circumstances” (asbab al-nuzul) and what are the benefits of knowing them?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Revelatory Circumstances (Asbab Al-Nuzul)

The term “revelatory circumstances” (asbab al-nuzul) refers to the events or circumstances that prompted the revelation of a specific verse or verses of the Quran, addressing or clarifying a ruling during the time of the event.

Example

An example of the revelatory circumstances is:

The Messenger of Allah (Allah bless him and give him peace) fell ill and did not get up (for prayer) for two or three nights. Then a woman (wife of Abu Lahab) came to him and said: ‘O Muhammad! I think that your Satan has forsaken you, for I have not seen him with you for two or three nights!’ Upon this, Allah, the Mighty and Majestic, revealed:

“By the morning sunlight, and the night when it falls still! Your Lord (O Prophet) has not abandoned you, nor has He become hateful (of you).” [Quran, 93:1-3] [Bukhari]

Specific Issue

In our definition, the phrase “during the time of the event” refers to the circumstances in which the Quran was revealed, addressing that specific cause. However, when the Quran recounts past events, such as the stories of ‘Ad and Thamud, or the building of the Ka‘ba, these do not fall under the category of “revelatory circumstances” because they are accounts of those nations and events, and the Quran was not revealed due to them. Rather, these are verses revealed without a specific cause, just as the arrival of the Abyssinians to destroy the Ka‘ba was not a revelatory circumstance for the revelation of Surat al-Fil.

It should be noted that not all of the Quran was revealed due to specific circumstances; some of it was revealed because of a cause, while other parts were revealed without a specific cause.

Benefits

As for the benefits of knowing the revelatory circumstances, they include:

1. Understanding the context in which the verse should be interpreted and removing any ambiguity in its meaning. This means that knowing the revelatory circumstance is fundamental to interpreting the verse, and therefore, exegetes rely on it to comprehend the meanings of the Quran.

Ibn Daqiq al-‘Id said: “Explaining the revelatory circumstance is a strong method for understanding the meanings of the Quran.”

Wahidi said: “It is not possible to interpret the verse without knowing its story and the context of its revelation.”

2. Understanding the wisdom behind the legislation and recognizing the objectives of the Sacred Law and how the legal rulings were revealed in a manner that was appropriate to the circumstances, addressing the events, and fulfilling the needs of those responsible for following them.

For example, whoever reads the revelatory circumstances for the gradual prohibition of alcohol, one verse after another, understands the necessity of prohibiting alcohol. [See: Zarkashi, al-Burhan, Suyuti, al-Itqan, ‘Itr, ‘Ulum al-Quran]

Summary

The revelatory circumstances demonstrate that the Quran was not revealed merely to seek blessings through its recitation—although it contains the greatest of blessings—but rather as a guide for life, regulating transactions such as sales, marriages, divorces, judgments, and inheritance, as well as acts of worship like purification, prayer, and fasting, among others. It was not intended solely for individuals, but also covers marital relations and international relations.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post What Is Meant by Revelatory Circumstances (Asbab Al-Nuzul)? appeared first on SeekersGuidance.

Question

What was the first revelation of the Quran, and what was the last?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

First Revelation

The first revelation of the Quran was the statement of Allah (Most High):

“Read (O Prophet) in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous—Who taught by the pen—taught humanity what they knew not.” [Quran, 96:1-5]

This is also confirmed in the hadith of ‘Aisha (Allah be pleased with her), where she mentioned the first encounter of the Messenger of Allah (Allah bless him and give him peace) with revelation. It includes:

“The angel came to him and said: Read. The Messenger of Allah (Allah bless him and give him peace) replied: ‘I am not a reader.’ He (the angel) took hold of me and embraced me tightly until I reached my limit, then he released me and said: Read. I said: ‘I am not a reader.’ He took hold of me and embraced me tightly a second time until I reached my limit, then he released me and said: Read. I said: ‘I am not a reader.’ He took hold of me and embraced me tightly a third time until I reached my limit, then he released me and said: ‘Read (O Prophet) in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous.’” [Quran, 96:1-3] [Bukhari]

Last Revelation

As for the last revelation of the Quran, it was the statement of Allah (Most High):

“Be mindful of the Day when you will all be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged.” [Quran, 2:281]

This has been confirmed by what was narrated by Ibn ‘Abbas (Allah be pleased with him), who said:

“The last thing that was revealed from the Quran was: ‘Be mindful of the Day when you will all be returned to Allah’” [Quran, 2:281] [Nasa’i]

This is further supported by what Ibn ‘Abbas also mentioned:

“The last verse revealed to the Prophet (Allah bless him and give him peace) was the verse on usury.” [Bukhari]

The intended verse is the one mentioned at the end of the verses on usury, which concludes with the statement of Allah (Most High):

“Be mindful of the Day when you will all be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged.” [Quran, 2:281]

Conclusion

Finally, from the above, we can deduce that the order of the verses and chapters of the Quran is not based on the order of revelation; the last revelation of the Quran is found in the first part of it, while the first revelation is found in the last part.

Knowing the Quran’s first and last revelations demonstrates the great care that surrounds it, so much so that it is known precisely what was revealed first and what was revealed last.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post What Was the First and Last Revelation of the Quran? appeared first on SeekersGuidance.

Question

How is making wudu After Being on wudu a light?

Shaykh Abdul-Rahim Reasat explains the spiritual and physical benefits of renewing wudu while already in a state of wudu.

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.

The post How Is Making Wudu After Being on Wudu a Light? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

What is the Islamic perspective on maintaining Wudu throughout the day?

Shaykh Abdul-Rahim Reasat discusses the benefits and ruling of maintaining wudu throughout the day.

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.

The post What Is the Islamic Perspective on Maintaining Wudu Throughout the Day? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

How does Islam define financial moderation and avoiding extravagance?

Shaykh Abdul-Rahim Reasat outlines Islam’s principles of financial moderation, emphasizing the balance between spending and avoiding extravagance.

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.

The post How Does Islam Define Financial Moderation and Avoiding Extravagance? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

How can I distinguish between a test from Allah and a punishment?

Shaykh Abdul-Rahim Reasat explains how to differentiate between a test from Allah and a punishment, focusing on signs and attitudes toward hardships.

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.

The post How Can I Distinguish Between a Test from Allah and a Punishment? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Is it possible for a Muslim to unintentionally utter a statement of shirk?

Shaykh Abdul-Rahim Reasat discusses whether a Muslim can unintentionally utter statements of shirk and explains the conditions under which such statements may occur.

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.

The post Is It Possible for a Muslim to Unintentionally Utter a Statement of Shirk? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

What are the permissible exceptions for delaying obligatory prayers?

Shaykh Abdul-Rahim Reasat explains the valid reasons for delaying obligatory 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.

The post What Are the Permissible Exceptions for Delaying Obligatory Prayers? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

How can we reconcile the belief in the eternal punishment of disbelievers in Hell with the verse, “You have your way, and I have my Way.” [Quran, 109:6]?

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.

The position of Ahl al-Sunna wa al-Jama‘a is that Paradise and Hell are eternal and do not perish. Whoever dies in a state of disbelief or associating partners with Allah (Most High) will be eternally condemned to Hell.

The Eternity of Hell

This belief is clearly supported by numerous texts from the Quran and Sunna. Among them are the following verses regarding the inhabitants of Hell:

“Those who disbelieve and wrong themselves—surely Allah will neither forgive them nor guide them to any path except that of Hell, to stay there for ever and ever. And that is easy for Allah.” [Quran, 4:168-169]

And:

“Surely Allah condemns the disbelievers, and has prepared for them a blazing Fire, to stay there for ever and ever.” [Quran, 33:64-65]

And also:

“That is the reward of Allah’s enemies: the Fire, which will be their eternal home—a (fitting) reward for their denial of Our revelations.” [Quran, 41:28]

Therefore, Hell is eternal, and so are its inhabitants among disbelievers and hypocrites. Only the sinful monotheists will be taken out of Hell through intercession or after being purified of their sins.

Abu Sa‘id reported that the Messenger of Allah (Allah bless him and give him peace) said:

“Death will be brought forth in the form of a black-and-white ram, and it will be placed between Paradise and Hell. It will be said, ‘O people of Paradise, do you recognize this?’ They will look and say, ‘Yes, this is death.’ Then it will be said, ‘O people of Hell, do you recognize this?’ They will look and say, ‘Yes, this is death.’ Then it will be ordered to be slaughtered, and it will be said, ‘O people of Paradise, eternity and no death! O people of Hell, eternity and no death!’” [Bukhari; Muslim]

The Quran contains 37 verses that explicitly affirm the eternity of Hell and its inhabitants.

Context of the Verse

This doctrinal concept does not contradict the verse:

“You have your way, and I have my Way.” [Quran, 109:6]

As explained by many scholars of tafsir, the context of the verse is the story of Walid Ibn Mughira, ‘As Ibn Wa’il, Aswad Ibn ‘Abd al-Muttalib, and Umayya Ibn Khalaf, who met the Prophet (Allah bless him and give him peace) and proposed:

“O Muhammad, come and worship what we worship, and we will worship what you worship. We will share our practices with you, and if what you have brought is better than what we have, then we will have taken our share of it, and if what we have is better, then you will have shared with us in our matter and taken your share of it.”

Then Allah (Most High) revealed: “Say, O disbelievers…” [Quran, 109:1] [Tabari, Tafsir al-Tabari; Abu Hayyan, al-Bahr al-Muhit; Ibn ‘Ashur, al-Tahrir  wa al-Tanwir]

Two Interpretations of the Verse

The meaning of the verse, as mentioned by Mawardi in his tafsir, has two interpretations:

• “You have your way,” meaning your belief in disbelief, and “And I have my Way.” [Quran, 109:6],” meaning my belief in Islam, as stated by Yahya Ibn Salam.
• “For you is the recompense of your deeds, and for me is the recompense of mine.” This is a warning to them, meaning that the reward for my deeds is sufficient as a reward for me, as stated by Ibn ‘Isa.

Ibn ‘Abbas (Allah be pleased with him) said: “There is no sura in the Quran that causes more distress to Iblis than this sura because it is pure monotheism and disavowal of shirk.” [Mawardi, al-Nukat wa al-‘Uyun Tafsir al-Mawardi]

Accountability for Disbelief

The absence of compulsion in religion does not imply that there is no accountability for choosing disbelief or faith. Those who choose the path of disbelief have disobeyed Allah (Most High) and defied His commands, and it is not just that they should be equated with those who believe in Allah and adhere to His commands. Allah (Most High) says:

“Should We then treat those who have submitted like the wicked? What is the matter with you? How do you judge?” [Quran, 68:35-36]

And He says:

“The residents of the Fire cannot be equal to the residents of Paradise. (Only) the residents of Paradise will be successful.” [Quran, 59:20]

Consulting Scholars for Clarity

I advise anyone who finds difficulty in understanding the apparent contradictions between Quranic verses or does not comprehend them correctly to consult the scholars, as Allah (Most High) commands:

“If you (polytheists) do not know (this already), then ask those who have knowledge (of the Scriptures).” [Quran, 16:43]

May Allah grant us understanding of His Book and open for us His mercy and grace. All praise is due to Allah, the Lord of all worlds.

[Shaykh] Dr. Muhammad Fayez Awad

Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.

He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.

He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.

Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.

The post How to Reconcile Eternal Punishment with “You Have Your Way, I Have Mine”? appeared first on SeekersGuidance.

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 have a debt that is less than the Nisab but the remaining wealth does not equal a Nisab, should this person be required to pay Zakat on the wealth they possess, or should the existence of the debt be considered as affecting the Nisab, thus exempting them from Zakat?

If the wealth exceeds the amount of the debt, and the excess reaches the Nisab, then Zakat is certainly obligatory on the excess amount since there is no debt affecting that portion of the wealth. However, the wealth that corresponds to the debt is where the scholarly disagreement lies: should it be considered as affecting the Nisab or not?

Different Opinions of Scholars

First Opinion: Debt prevents the obligation of Zakat, except in the case of crops and fruits. This is the view of the Hanafis. [Sarakhsi, al-Mabsut; Kasani, Bada’i‘ al-Sana’i‘; Ibn ‘Abidin, Radd al-Muhtar]

Second Opinion: Debt prevents the obligation of Zakat on hidden wealth such as gold, silver, and trade goods, but does not prevent it on visible wealth like livestock and crops. This is the view of the Malikis. [Ru‘yni, Mawahib al-Jalil; Jundi, Mukhtasar Khalil]

Third Opinion: Debt does not prevent the obligation of Zakat at all. This is the relied-upon opinion among the Shafi‘is. [Nawawi, Rawdhat al-Talibin; Shirbini, Mughni al-Muhtaj]

Ibn Rushd (Allah have mercy on him) explains the reason for this disagreement:

“Their disagreement arises from whether Zakat is considered an act of worship or a right established in the wealth for the poor. Those who see it as a right for the poor say: There is no Zakat in the wealth of one who is in debt because the creditor’s right is prior in time to the right of the poor, and in reality, the wealth belongs to the creditor, not the one holding the wealth.

Those who view Zakat as an act of worship say that it is obligatory on the one who possesses wealth because that is the condition for being held accountable, and the sign indicating obligation on the accountable individual, whether they have a debt or not. Moreover, there are two conflicting rights: the right of Allah (Most High) and the right of a human, and the right of Allah (Most High) is more deserving of being fulfilled.” [Ibn Rushd, Bidayat al-Mujtahid]

Zakat on Lent Money: Is the Creditor Obliged to Pay?

Does the creditor have to pay Zakat on the money that has been lent out to others?

Although the debt is owned by the creditor, it is not in their possession, leading to differing opinions among scholars. The majority of scholars have divided immediately due debts into two categories:

Debts That Are Likely to Be Repaid

This refers to debts owed by someone who acknowledges the debt and is willing to repay it. There are various opinions on this:

Hanafi and Hanbali Schools: Zakat on such debt is obligatory each year because the wealth is owned by the creditor. However, the creditor is not required to pay the Zakat until they receive the debt. Once it is received, they must pay Zakat for all the previous years. [Ibn Qudama, al-Mughni]

Shafi‘i School: Zakat on a debt that is likely to be repaid must be paid at the end of each year, just like wealth in one’s possession, because the creditor can access and use it. [Qalyubi and ‘Umayra, Hashiyata Qalyubi wa ‘Umayra ‘ala Sharh al-Mahalli]

• Some debts are subject to Zakat each year, such as the debt of a merchant manager from the sale of commercial goods.
• Some debts are subject to Zakat for one year only, upon receipt, even if they remained with the debtor for several years. This includes cash loans and the price of goods sold by a hoarder.

Debts That Are Unlikely to Be Repaid

These are debts owed by someone who is insolvent, denies the debt, or delays repayment. There are different opinions regarding this:

Hanafi School: There is no Zakat on such a debt because ownership is incomplete since the creditor cannot benefit from it.

Shafi‘i School: The creditor must pay Zakat on it for all the previous years when they receive it, as reported from ‘Ali (Allah be pleased with him) regarding doubtful debts: “If the creditor is truthful, let them pay Zakat on it for the past years upon receiving it.”

Maliki School: If the debt is Zakatable, the creditor pays Zakat on it for one year upon receipt, even if it remained with the debtor for years.

Regarding deferred debts:

• Hanbali School and the most apparent opinion among the Shafi‘is: Deferred debts are considered similar to debts owed by an insolvent person because the creditor cannot collect them immediately. Therefore, Zakat should be paid on it for all previous years upon receipt.
• Hanafi and Maliki Schools do not distinguish between deferred and immediately due debts.

Recommendation

For further reading on this important aspect of Zakat, please refer to:

• “Zakat al-Duyun al-Mu‘asira” by Dr. ‘Abd Allah ‘Isa al-‘Aydhi
• “Zakat al-Duyun’ by Dr. Rafiq Yunus al-Masri
• “Mawsu‘at al-Fiqhiyya al-Kuwaytiyya”
• “Al-Fiqh al-Islami wa Adillatuhu” by Zuhayli

We ask Allah to grant us success in fulfilling the obligations He has prescribed for us and to accept from us, for He is All-Hearing and Responsive.

[Shaykh] Dr. Muhammad Fayez Awad

Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.

He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.

He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.

Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.

The post Which Debts Affect Zakat for Both Debtor and Creditor? appeared first on SeekersGuidance.

Question

Are Friday and Eid prayers valid if attended from home when one can hear and see the Imam, but the Quranic recitation is barely audible?

Answer

In the Name of Allah, the Most Merciful and Compassionate

No. It is not permissible to follow along with the prayer of the Imam in any prayer (Jumu‘a and Eid especially) from home. This applies even, if one can see or hear the Imam via audio or video streaming.

Part of praying in a congregation behind an Imam is that one must be in the same place as the Imam or that the rows must be connected from the Imam all the way to the last person. [Maydani, al-Lubab fi Sharh al-Kitab]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Permissible to Attend the Jumu‘a or Eid Prayers from Home? appeared first on SeekersGuidance.

Question

Is it permissible to host a blood drive through the Red Cross, considering that blood donation is allowed when there is a need, and it does not harm the donor?

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 would be permissible to host a blood drive through the Red Cross, considering that blood donation is allowed when there is a need, and it does not harm the donor. See the related links below.

Related

• Is it Permissible to Donate Blood in Islam? 
• Is Donating Blood Permissible?

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 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.

The post Is It Permissible to Host a Blood Drive Through the Red Cross? appeared first on SeekersGuidance.

Question

Is it permissible to pause after the first two rak‘as of the Duha prayer to make dua, such as the istikhara supplication, before continuing with the next two rak‘as? I often combine Duha with salat al-istikhara for two different matters. Is this practice valid?

Answer

In the Name of Allah, the Most Merciful and Compassionate

If you mean by ‘pause’ that – after exiting the prayer at the completion of the 2 units of Duha prayer, you supplicate – the prayer is valid, and this is permissible to do. [Maydani, al-Lubab fi Sharh al-Kitab]

If you mean by ‘pause’ that – prior to exiting the 2 units of Duha prayer, you supplicate (whilst still engaged in the prayer) – the prayer may be negatively affected by this supplication, depending on where in the prayer it is done.

If you supplicate just before the saying of al-Salam alaykum wa rahmatullah, this is permissible, and the prayer is valid as this is the place for supplication anyway. [Ibid.]

If you supplicate during the prostration, the prayer is also valid. [Ibid.]

However, if your supplication occurs in a portion of the prayer that would necessitate delaying the next integral (such as supplicating during the standing, this necessitates a prostration of forgetfulness. [Ibid.]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Permissible to Pause After the First Two Units of Duha Prayer to Supplicate? appeared first on SeekersGuidance.

Question

I visited a gold shop, liked a piece of jewelry, and asked the workers to keep it for me while I checked other stores. Later, I decided to buy the first piece and called the shop to confirm it was still available. My husband purchased it for me. Was this a valid and halal transaction?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Yes. The transaction in which your husband purchased the piece of jewelry is valid. This is because the transaction fulfills all the legal criteria of a valid transaction. [Quduri]

There are two separate issues in your question. The first is the agreement between you and the jeweler that they would keep the piece of jewelry for you.

Agreements are Promises

This agreement is legally considered a promise and is not contractually binding. That does not preclude the importance of upholding promises.

The fact that it was your husband who came to buy the item (seemingly) on your behalf, would absolve the jeweler of breaking the promise customarily speaking.

A Valid Transaction

The second issue relates to the transaction itself. Seeing that you had no contractual right to the item, it is the jeweler’s right to sell the item to whoever he pleases.

Therefore, the transaction is not affected by your previous agreement.

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Permissible for My Husband to Purchase a Piece of Jewelry I Had Previously Made an Agreement About? appeared first on SeekersGuidance.

Religion itself is sincere concern. You care for the good of others. The Prophet (Allah bless him and give him peace) said, “None of you believes until they wish for others of the good that they wish for themselves.” The very least of it is that one wishes it for them. And the strong believer is one who can take the means to fulfill that. 

The one who does not have concern for the poor, destitute, hungry, or for any category of people who are in need, whatever the type of need is, is lacking in faith. The underlying concern is that if there are children in need of families in which they can be raised, taken care of, and have someone who is taking responsibility for their best interests in the absence of their actual parents, someone who takes the role of a parent, then that is clearly highly encouraged at a personal level and collectively an obligation. 

How to Adopt: Religious Dimensions

It is not that you can only adopt a child when they are small. It applies to anyone who is still in need. What if someone has hit puberty but they need a family to take care of them? Can you take care of them? Yes. As for how you do it, there are certain limits but those are not exclusionary limits. They are limits that one can work with and around. 

One of them is to adopt more than one child. If there was a single Muslim woman who wanted to adopt, there is no prohibition in our religion from her doing so. One simple way is to adopt more than one child.  Another option is you could nurse the child when they are still below the age of two or two and a half. 

The limits of interaction can be dealt with in a number of other ways as well. What is prohibited with respect to being secluded with one adult person of the opposite sex refers to being in a closed room. If there are other people around such as the living room area, that does not fall under the prohibition. One can deal with that before the child hits adulthood, they could adopt another child. 

Serious Commitment

Affording adoption is not a religious consideration. The religious consideration is that one does not make a commitment that one cannot fulfill. Authorities have a responsibility to ensure that the fundamental interests of the child are protected. 

When it comes to inheritance, every Muslim should have a will to make sure that their wealth is distributed in sound ways, but we have discretion on one-third of what we leave behind. The range of possibilities concerning adoption and guardianship are many. You are not necessarily raising the child for the whole duration. If one raises a child as one’s own etc.. One can and should incorporate them as part of one’s bequest.

One’s bequest can be revised. One may come to realise that they are not able to be their guardian and so if one moved on and lived another 30/40 years, one does not have to keep them in that. A child whose guardianship you take, it is also very possible that you might not remain their guardian. However, what is best is that if you can, then follow through with it for it is a serious commitment to make. Once you commit, follow through on it. 

Religious Considerations

There are a number of religious considerations. It is not the same legally as a biological child. A child whose guardianship you take does not become your child in the sense of lineage and inheritance. You can still refer to them as your child. 

Can you give them your last name? Yes. There is a difference between last name and lineage. Lineage is saying so and so is my biological child. When the Prophet (Allah bless him and give him peace) was in Makka, the Makkans came to his uncle and they tried to strike a deal because they could not just kill him. For in a tribal society if you kill someone who is from one of the clans but is part of the same tribe, the clans are all going to break into war with each other. They tried to strike a deal saying how about we give you one of our children and you give us your son. 

Abu Talib said that is strange. “You want me to take care of one of your sons so that I take care of him, and to give you my son so that you kill him. Do you really think I’ll do that?” He was referred to as his son in the broader sense and there is nothing wrong with that.

Naming Considerations

There are a lot of practical considerations to giving the same last name. In many countries, if you travel they’ll check for identification. There is a possibility, especially with foreigners in many countries, that they are very wary of what foreigners are up to. 

You can refer to them as your child, your son, or your daughter in the broader sense. That is common in many cultures. It does not literally mean that you have claimed that the child is biologically yours. Ascribing lineage is one thing and giving someone a last name is another.

Just like if a woman gets married, if she wants to adopt her husband’s last name, there is nothing wrong with it. There is no there are no religious requirement and it is probably better not to change one’s name.

Basic Interest

If someone is taking care of a child who is from a Christian family and they need someone who is taking care of the child for a number of reasons. If there are arrangements made already, you can allow them to go to Sunday school. No one is bound to teach another what one does not believe. There are all kinds of situations where it may not be a long-term matter, so you take care of the child, their well-being, and their education. 

The child may convert if they wish. The merit of any adoption or guardianship is in taking care of that child. The religious and spiritual upbringing of the child is one part of the whole equation of raising the child. You do not have to teach them something you do not believe in. Nor is it reasonable according to any standard and it is also almost disrespectful. 

None of the religious considerations should prevent one from taking care of a child. The greater governing consideration is the basic interest of the child. There are certain things you take care of such as when the child is close to puberty so there are certain restrictions such as not going to sleep in their bed.

The post Urgency and Virtues of Adoption: How To Adopt appeared first on SeekersGuidance.

Question

Is it permissible to do EFT Tapping and Access Bars Therapy? During these types of therapy, one gently massages or taps on the body’s energy to release any emotional blockages.

Answer

In the Name of Allah, the All-Merciful, the Compassionate.

When considering alternative therapies like EFT (Emotional Freedom Techniques) Tapping and Access Bars Therapy, it’s essential to ensure that the therapy is free from beliefs and practices that contradict Islam’s guidance. If these treatments contain any such beliefs or practices, they would be unlawful; otherwise, they would be permissible, and Allah knows best.

After reviewing the medically approved information provided in this article on healthline.com, there are several concerns to be cautious of:

Energy Points

EFT is a technique that involves tapping on specific “meridian points” to balance the body’s energy. These practices are rooted in traditional Chinese medicine and are associated with “qi”, or life energy. [healthline.com]

Any reliance on “meridian points” or “energy balancing” must be carefully evaluated since Islam does not explicitly endorse the existence of “energy” or “qi” as described in these traditions.

Practices that assume spiritual energies or forces not substantiated by Islamic teachings may pose a theological problem if they imply powers or sources of healing from other than Allah (Most High).

Affirmations

While using affirmations or self-reflection to manage emotions is permissible, it must not lead to an exaggerated belief in the power of one’s own words and actions independent of Allah (Most High).

There should be a distinction between using positive thinking as a tool for emotional resilience and believing that repeating phrases while tapping can produce spiritual or supernatural healing independently of Allah’s power and decree.

According to the article, “The common setup phrase is: ‘Even though I have this [fear or problem], I deeply and completely accept myself.’” [healthline.com – linked above] The ambiguity in this “setup phrase” may lead to an individual engaged in sin to be content with their sin and their “acceptance” thereof, which is unlawful. Islam teaches us to repent from sins, not to accept our engagement therein, and Allah knows best.

Guidance on Seeking Remedies

The Prophet Muhammad (Allah bless him and give him peace) stated, “Allah has sent down the disease and the cure, and has made for every disease a cure. So treat sickness but do not use anything unlawful” [Abu Dawud, 3376]

This highlights the encouragement in Islam to seek treatments and remedies, but with the understanding that healing ultimately comes from Allah (Most High).

In light of these references, EFT Tapping and Access Bars Therapy may be permissible if they do not involve superstitious practices, un-Islamic beliefs, or unsupported spiritual claims. They should be seen as natural means for emotional or physical well-being, with the understanding that the ultimate source of cure is Allah (Most High), and Allah knows best.

I pray that this benefits and that Allah guides us all.

The post Is It Permissible to Do EFT Tapping and Access Bars Therapy? appeared first on SeekersGuidance.

Question

What are the effects of the Angels of mercy/blessings being absent from the house (due to paintings of living beings)? Is it a shortage of rizq, and are there other ill effects that can be perceived?

Answer

In the Name of Allah, the Merciful and Compassionate.

The concept in question is referred to in several Prophetic narrations. One such hadith reads as follows:

From Abu Talha (Allah be pleased with him), the Prophet (Allah bless him and give him peace) said, “Angels do not enter a house that contains a picture.” [Agreed Upon]

Imam Nawawi (Allah have mercy on him) said, “The scholars have said that the reason for the angels’ abstaining from entering a house with a picture is that it is a grave act of disobedience, and it resembles the act of creating like Allah (Most High). Some of these pictures are of what is worshipped besides Allah (Most High).

As for these angels who do not enter a house with a dog or a picture, they are the angels who circulate with mercy, blessings, and forgiveness. As for the guardian angels (al-hafaza) enter every house and do not leave the human being at any time, as they are commanded to record their deeds.” [Nawawi, Sharh Sahih Muslim (14/84)].

Based on Imam Nawawi’s commentary (and others) above, the Angels’ refusal to enter a home entails the inhabitants being deprived of various forms of mercy, blessing, and forgiveness from Allah, which would otherwise have descended due to the presence and prayers of those Angels, and Allah knows best.

• Do Angels Refrain from Entering Certain Houses?
• Will Angels Not Enter My House If There’s a Photo in It?

I pray that this benefits, and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post What Is Intended by “The Angels’ Refusal to Enter Homes”? appeared first on SeekersGuidance.

Question

Can a menstruating woman read and touch the Quran?

Shaykh Irshaad Sedick explains the rulings regarding a menstruating woman reading and touching the Quran.

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.

The post Can a Menstruating Woman Read and Touch the Quran? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Can a father demand his daughter to date a suitor before marriage?

Shaykh Irshaad Sedick clarifies whether a father can demand his daughter to date a suitor before marriage.

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.

The post Can a Father Demand His Daughter to Date a Suitor Before Marriage? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Can a child lead the obligatory prayers?

Shaykh Irshaad Sedick discusses whether a child can lead obligatory prayers 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.

The post Can a Child Lead the Obligatory Prayers? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Is intermittent fasting lawful?

Shaykh Irshaad Sedick addresses the permissibility of intermittent fasting 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.

The post Is Intermittent Fasting Lawful? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Why is commercial insurance prohibited?

Shaykh Irshaad Sedick explains why commercial insurance is prohibited 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.

The post Why Is Commercial Insurance Prohibited? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

Do you need witnesses to take Shahada?

Shaykh Irshaad Sedick explains what is required to take the Shahada.

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.

The post Do You Need Witnesses to Take Shahada? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

What are the practical steps to calculate missed Zakat payments?

Shaykh Irshaad Sedick offers practical guidance on calculating missed Zakat payments.

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.

The post What Are the Practical Steps to Calculate Missed Zakat Payments? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Allah says:

وَلَا تَسْتَوِى ٱلْحَسَنَةُ وَلَا ٱلسَّيِّئَةُ ۚ ٱدْفَعْ بِٱلَّتِى هِىَ أَحْسَنُ فَإِذَا ٱلَّذِى بَيْنَكَ وَبَيْنَهُۥ عَدَٰوَةٌۭ كَأَنَّهُۥ وَلِىٌّ حَمِيمٌۭ

“Nor equal are the good deed and the ill: Repel with that which is fairer, and lo, he between you and whom there is great enmity shall be as if he were a zealous friend.” [Quran, 41:34; tr. Keller, Quran Beheld]

Allah says:

فَبِمَا رَحْمَةٍۢ مِّنَ ٱللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ ٱلْقَلْبِ لَٱنفَضُّوا۟ مِنْ حَوْلِكَ ۖ

“So only by a tremendous mercy from Allah did you soften towards them: Had you been harsh and hard-hearted, they would have scattered broken from around you.” [Quran, 3:159; tr. Keller, Quran Beheld]

Whenever we have a problem or conflict be at the side of the Messenger of Allah (Allah bless him and give him peace). Do not leave any room for violence. What did the Quraysh do to the Prophet (Allah bless him and give him peace) before he left Makka? The Embargo that the Quraysh did for reportedly 3 years, resulted in the death of our mother Khadija and Abu Talib. The first hadith that we have when the Prophet (Allah bless him and give him peace) arrived in Madina. It was narrated by the then-Jewish Rabbi Abdullah ibn Salam:

Abdullah ibn Salam reported: When the Messenger of Allah, peace and blessings be upon him, came to Medina, the people rushed toward him. They said, “The Messenger of Allah has come!” I came along with the people to see him. When I looked at the face of the Prophet, I realized that his face was not the face of a liar. The first thing the Prophet said was, “O people, spread peace. Feed the hungry. Pray at night when people are sleeping. You will enter Paradise in peace.”

Allah says:

وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًۭا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًۭا

“And the true servants of the All-Merciful are those who walk softly on the earth; and when coarse fools address them, answer so as to part with them in peace.” [Quran, 25:63; tr. Keller, Quran Beheld]

We need to have a culture of peace. Can you imagine that girls used to be buried alive? Narrated Abu Musa: Some people asked Allah’s Messenger (Allah bless him and give him peace), “Whose Islam is the best?” I.e. Who is a very good Muslim? He replied, “One who avoids harming the Muslims with his tongue and hands.” 

The post Conflict Resolution: A Culture of Peace appeared first on SeekersGuidance.

Question

Is it permissible to delay Witr prayer until just before Fajr?

Shaykh Irshaad Sedick explains the permissibility of delaying the Witr prayer until just before Fajr.

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.

The post Is It Permissible to Delay Witr Prayer Until Just Before Fajr? – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

How should one pray while traveling in a plane?

Shaykh Irshaad Sedick explains how a traveler should perform prayer while on an airplane.

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.

The post How Should One Pray While Traveling in a Plane – Shaykh Irshaad Sedick appeared first on SeekersGuidance.

Question

I want to ask you concerning the urine of the Prophets (Allah give them peace). Is their urine pure? What is the view of the majority of the scholars?

Answer

In the Name of Allah, the Most Merciful and Compassionate

The Purity of the Prophet’s Urine (Allah Bless Him and Give Him Peace)

Qadi Iyad of the Maliki School mentions the following narration in his famous text al-Shifa:

“The Messenger of Allah (Allah bless him and give him peace) had a bowl made of date palm branches that he would place under his bed. He would urinate in it at night. One night, he urinated in it and later (when he intended to pour it out) he look for it but found it empty. He asked Baraka (the servant of his wife Umm Habiba) about it, who replied, “I woke up thirsty, and I drank it, but I did not know what it was.”

Commentary on This Narration

Commenting on this narration, Mulla ‘Ali Qari of the Hanafi School offers multiple other supporting narrations that strengthen the above narration and offer the possibility (as he explains) that this happened multiple times.

He mentions in one narration the Messenger (Allah bless him and give him peace) laughed and replied, “In that case you will never feel hunger again.”

In another narration, he replied, “You will have good health, O Mother of Yusuf.” The woman was known to not have experienced sickness for the rest of her life. [Mulla ‘Ali Qari, Sharh al-Shifa]

In the above narrations, the Prophet (Allah bless him and give him peace) did not object nor command them to wash their mouths out. This is an indication to the purity of the urine of the Prophet (Allah bless him and give him peace).

The Authenticity of the Narration

In the text, Majma‘ al-Zawa’id, the great scholar Nur al-Din Haytami said that the narrators of this hadith are the same narrators found in the chains of Imam Bukhari. [Haytami, Majma‘ al-Zawa’id]

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Is the Urine of the Prophet (Allah Bless Him and Give Him Peace) Considered Pure by the Scholars? appeared first on SeekersGuidance.

Question

I negotiated a drink price with a vendor for 50 INR, but after I drank it, he asked for an additional 10 INR, saying I could pay it later. Do I owe him the 10 INR?

Answer

In the Name of Allah, the Most Merciful and Compassionate

Once a business transaction has been completed via the transferal of the price and the item of sale is taken possession of, such a transaction cannot be added to by either party.

This is because when the conditions of the sale are met, ownership of the item of sale and the right to the price transfer to the other party. [Maydani, al-Lubab fi Sharh al-Kitab]

That said, it is not rightful for him to ask you for additional money. Forcing you to give that money is sinful as it is misappropriating wealth (ghasb).

Hope this helps
Allah knows best
[Shaykh] Yusuf Weltch
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch teaches Arabic, Islamic law, and spirituality. After accepting Islam in 2008, he completed four years at the Darul Uloom Seminary in New York, where he studied Arabic and the traditional sciences.

He then traveled to Tarim, Yemen, where he studied for three years in Dar al-Mustafa under some of the most outstanding scholars of our time, including Habib Umar Bin Hafiz, Habib Kadhim al-Saqqaf, and Shaykh Umar al-Khatib.

In Tarim, Shaykh Yusuf completed the memorization of the Quran and studied beliefs, legal methodology, hadith methodology, Quranic exegesis, Islamic history, and several texts on spirituality. He joined the SeekersGuidance faculty in the summer of 2019.

The post Must I Pay an Additional Cost After a Business Transaction Has Been Completed? appeared first on SeekersGuidance.

Question

What should I do if I wake up in janaba while visiting relatives for Fajr? There is water, but it’s uncomfortable to ask for a bath. Is wudu sufficient for prayer, or should I wait to make up the prayer after performing the ghusl?

Answer

In the name of Allah, the Most Compassionate, Most Merciful,

I pray this finds you in the best of states.

If you need to perform a ritual bath and you don’t have access to water you own, it is obligatory to ask for water from the people around you if they are not stingy. [Shurunbulali, Nur al-Idah]

If they will only give you water by selling it to you, it will be obligatory for you to buy it from them if the water is sold at the market price and you can afford it. [Ibid]

If you can’t acquire water from the people around you you will have to look for water for a distance of 400 steps from your location. [Ibid]

If, despite the above, you don’t have access to water, you will be allowed to pray with dry ablution (Tayammum). You won’t have to repeat this prayer. [Ibid]

Allah (Most High) says: “O believers! When you rise up for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet to the ankles. And if you are in a state of ˹full˺ impurity, then take a full bath. But if you are ill, on a journey, or have relieved yourselves, or have been intimate with your wives and cannot find water, then purify yourselves with clean earth by wiping your faces and hands. It is not Allah’s Will to burden you, but to purify you and complete His favor upon you, so perhaps you will be grateful.” [Quran, 5:6]

Fear of People

Please don’t worry too much about what people may think of you in this kind of situation.

Allah (Most High) says: “So do not fear them; fear Me if you are ˹true˺ believers.” [Quran, 3:175]

And Allah knows best.

Wassalam
[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Abdul-Rahim Reasat

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found. Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani. He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others. He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

The post What Should I Do If I Am Too Afraid to Ask from My Host for Water for Purification? appeared first on SeekersGuidance.

Question

I have a boyfriend, and we swore on the Quran not to leave each other. We plan to marry, but I feel anxious when I contact him and at peace when we don’t talk. If I break up with him, will I be sinful? What is the ruling on breaking an oath on the Quran?

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 seeking guidance.

You have been guided to feel at peace when you do not contact him. This is a good sign of your intention. You will not have broken the oath or be sinful if you break up with him. Swearing an oath by the Quran is not considered an oath. An oath needs to be by Allah (Most High) or His Names.

[Ibn ‘Abidin, Radd al-Muhtar; ‘Ala’uddin Ibn ‘Abidin, Al-Hadiyya al-‘Ala’iyya]

Love Allah First

Our number one priority is our Lord. He will never break our hearts or leave us, so put him back in control. Giving someone your heart in this way is human nature and happens. Abu Darda (Allah be pleased with him) reported: The Prophet (Allah bless him and give him peace) said, “Your love of something might render you blind and deaf.” [Abu Dawud]

If you intend to get married, consult your family first, and perform prayer to seek guidance (istikhara) and the prayer of need (haja). For this, see the links below, and ask Allah (Most High) to destine and make you incline what is good (khayr) for you.

I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction.

• How to Deal With a Breakup in a Haram Relationship? 
• What Are the Words That Make an Oath Binding? 
• Can One Swear by the Quran? 
• Devil’s Tricks – The Path of Muhammad: Birgivi’s Manual of Taqwa Explained – Sh Faraz Rabbani – YouTube
• How Does One Perform The Prayer Of Need (salat al-haja)? – SeekersGuidance
• Istikhara: The Prayer of Seeking Guidance – SeekersGuidance
• The Path of Muhammad: Birgivi’s Manual of Taqwa Explained – YouTube
• Purification of the Heart: Signs, Symptoms, and Cures of the Spiritual Diseases of the Heart: Hamza Yusuf: 9780985565909: Amazon.com: Books (Book)

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Wassalam,
[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Abdul-Rahim Reasat

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.

The post Will I Be Sinful If I Break Up with My Boyfriend, Who I Swore Not to Leave? appeared first on SeekersGuidance.

Question 

What is the stance of the Shafi‘i Madhhab on Tawarruq? Tawarruq is an arrangement where an individual needing liquidity purchases a commodity on credit at a higher price and then promptly sells it at a spot price to obtain cash.

ِ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.

Tawarruq is deemed permissible according to the Shafi‘i Madhhab. Imam Nawawi asserts, “It is permissible to sell a commodity at a spot price and immediately buy it at a higher credit price” [Nawawi, Rawd al-Talibin].

The Shafi‘i Madhhab, which allows ‘Ina, would consequently permit tawarruq with even greater reason.

Definition of Monetization and Its Distinction from Bay‘ al-‘Ina

Monetization [Tawwaruq] refers to purchasing a commodity for a deferred price determined through Musawama (Bargaining) or Murabaha (Mark-up Sale) and selling it to a third party for a spot price to obtain cash.

Meanwhile, ‘Ina’ refers to purchasing the commodity for a deferred price and selling it for a lower spot price to the same party from whom the commodity was purchased. [AAOIFI, Shari‘a Standards]

The view of the earlier scholars is that the transaction is permissible without any dislike. However, later scholars, including Shaykh al-Islam Zakariyya and his students, hold that it is permissible but disliked.

The esteemed scholar Ibn Hajar al-Haytami (Allah have mercy on him), explicitly stated that every sale that involves a semblance of deceit to circumvent usury is disliked. He said, “A sale may be disliked—such as the sale of ‘ina—and any sale that has differing opinions regarding its permissibility, like the legal tricks used to escape from usury.” [Tuhfat al-Muhtaj, 4.323]

I pray this is of benefit and that Allah guides us all.

[Shaykh] Muhammad Carr
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 for 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’ah Board Member for Islamic Asset Management & Insurance Companies since 2001, aligning financial practices with Islamic principles.

The post What Is the Stance of the Shafi’i Madhhab on Tawarruq? appeared first on SeekersGuidance.

Question

I have no more waswasa after I destroyed myself with sins and listened to and argued with the waswasa I used to have. Ibn Qayyim said Shaytan comes to a place where there is treasure (faith) and doesn’t come to a place where there is no treasure; he relaxes his whispers. What does having no whispers from Shaytan mean for me?

Answer

In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin.

Not suffering from the spiritual-cum-psychological illness of waswasa is a very positive outcome after your reported battle with the disease.

General Whispers

Shaytan’s general whispers (also referred to as waswas in a general sense) afflict all believers, but we are mostly unaware of them.

Allah says: “One’s ˹devilish˺ associate will say, “Our Lord! I did not make them transgress. Rather, they were far astray ˹on their own˺.” Allah will respond, “Do not dispute in My presence since I have already given you a warning. My Word cannot be changed, nor am I unjust to ˹My˺ creation.” [Quran, 50:27-29]

No One is Entirely Free From Shaytan

Being free from the spiritual-cum-psychological illness of waswasa does not mean that one is entirely free from the general whispers of Shaytan, and Allah knows best.

The Messenger of Allah (Allah bless him and give him peace) said, “Each of you has a devil companion from the jinn over him.” They said, “Even you, O Messenger of Allah?” The Prophet said, “Even me, yet Allah helped me against him until he embraced Islam. He does not order me to do anything but good.” [Muslim]

I pray this is of benefit and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post What Does Not Having Waswasa Mean? appeared first on SeekersGuidance.

Question

I am a 14-year-old girl who has to make up many fasts. My parents generally don’t want me to fast too much, and we usually have little food by the end of the night, so they wouldn’t want me to fast without the predawn meal (suhur). On top of that, for some of the fasts that I have performed in puberty, I drank water after the adhan, and my parents told me that it was ok because I was young. Do I now have to do kaffara? There is no way my parents would let me do it. Would donating to needy people be permissible in this case for the making up of fasts and/or kaffara? A lot of this is very overwhelming.

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 His commands at a young age and turning to us for seeking guidance despite the difficulty in the family.

I suggest you follow the Shafi‘i School in your case due to the difficulty. In the Shafi‘i School, eating purposefully during a fast in Ramadan invalidates and requires one to make up the fast.

Estimate all the fasts you broke and keep them when it is easier for you, for example, during the shorter days of winter, and spread them out, intending to keep them when you grow up while keeping a note of the number of fasts you need to make up.

In the Shafi‘i School, eating on purpose during a fast in Ramadan invalidates the fast and requires you to fast for the remainder of the day and make up the fast.

[Ibn al-Naqib, Umdat al-Salik]

May Allah continue to guide you and give you growing strength and knowledge. Amin

I would like you to go through the valuable answers and links below. You will receive guidance and direction in sha Allah.

Related

• The Fiqh of Fasting Ramadan According to the School of Imam Shafi‘i – 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) or Youth 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 Abdul-Rahim Reasat

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.

The post Do I Have to Do a Kaffara for Breaking Multiple Fasts Despite My Young Age? appeared first on SeekersGuidance.

Question

Who arranged the chapters of the Quran in the order we see today?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Short Answer

The arrangement of the chapters of the Quran is a matter of scholarly debate. Some scholars say that the order was set by the Prophet (Allah bless him and give him peace), while others assert that it was arranged by the Companions. However, the majority opinion among scholars is that it was arranged by the Prophet (Allah bless him and give him peace).

Detailed Answer

Before addressing who arranged the Quran’s chapters as they appear in today’s copies, some key facts must be established:

The Quran’s Arrangement vs. Revelation Order

The arrangement of the Quran’s chapters and verses is not based on the order in which they were revealed to the heart of the Prophet (Allah bless him and give him peace). Rather, it is arranged differently from the sequence of revelation. The first revelation was the opening verses of Surat al-‘Alaq:

“Read (O Prophet) in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous—Who taught by the pen—taught humanity what they knew not.” [Quran, 96:1-5]

However, Surat al-‘Alaq is found in the 30th part, the last part of the Quran, and it is the 96th chapter out of 114. ‘Aisha (Allah be pleased with her) clarified that the beginning of Surat al-‘Alaq was the first part of the Quran revealed when she described the beginning of the revelation to the Messenger of Allah (Allah bless him and give him peace):

“The angel came to him and said: Read. The Messenger of Allah (Allah bless him and give him peace) replied: ‘I am not a reader.’ He (the angel) took hold of me and embraced me tightly until I reached my limit, then he released me and said: Read. I said: ‘I am not a reader.’ He took hold of me and embraced me tightly a second time until I reached my limit, then he released me and said: Read. I said: ‘I am not a reader.’ He took hold of me and embraced me tightly a third time until I reached my limit, then he released me and said: ‘Read (O Prophet) in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous.’” [Quran, 96:1-3] [Bukhari]

The last verse revealed, however, was Allah’s saying:

“Be mindful of the Day when you will all be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged.” [Quran, 2:281]

Ibn ‘Abbas said: “The last thing that was revealed from the Quran was: ‘Be mindful of the Day when you will all be returned to Allah’” [Quran, 2:281] [Nasa’i]

As we know, this verse is found in Surat al-Baqara, which is located in the first part of the Quran, and it is the second chapter in order.

Based on this, if the Quran’s chapters and verses were arranged according to their revelation order, the beginning of Surat al-‘Alaq would be the first chapter in the Quran, and verse 281 of Surat al-Baqara would be the last. This clearly shows that the chapters and verses of the Quran are not arranged according to the order of their revelation to the Prophet (Allah bless him and give him peace). [See: Zurqani, Manahil al-‘Irfan; Daraz, al-Naba’ al-‘Azim; ‘Itr, ‘Ulum al-Quran]

Disagreement over the Arrangement of the Quranic Chapters

The disagreement over the arrangement of the Quranic chapters can be summarized into two main opinions:

• First Opinion: The arrangement of the Quranic chapters is based on ijtihad (personal reasoning):
• Second Opinion: The arrangement of the Quranic chapters is divinely ordained by the Prophet (Allah bless him and give him peace) and cannot be changed.

First Opinion: Ijtihad (Personal Reasoning)

Supporters of this view present the following evidence:

1. The Strongest Evidence for This Opinion:

One of the strongest pieces of evidence cited by those who hold this view is a narration from Yazid al-Farsi from Ibn ‘Abbas, who said:

“I said to ‘Uthman, ‘What made you place Surat al-Anfal, which is among the Mathani, next to Surat al-Tawba (also known as Bara‘a), which is among the Mi’in, without writing a line between them saying “Bismilla al-Rahman al-Rahim,” and then you put them in the group of the long Suras (al-Sab‘ al-Tuwal)? What motivated you to do this?’

He said, ‘The Messenger of Allah (Allah bless him and give him peace) used to receive revelations of different chapters, and when something was revealed to him, he would call one of those who wrote for him and say: “Place these verses in the chapter where such-and-such is mentioned.” And when verses were revealed to him, he would say: “Place these verses in the chapter where such-and-such is mentioned.” And when a verse was revealed, he would say: “Place this verse in the chapter where such-and-such is mentioned.” Surat al-Anfal was one of the first revelations in Madina, while Surat al-Tawba was one of the last parts of the Quran to be revealed. Their content was similar, so we assumed they were part of the same chapter. The Messenger of Allah (Allah bless him and give him peace) passed away without clarifying that they were not. Therefore, I combined them, and I did not write between them “Bismilla al-Rahman al-Rahim,” and I placed them among the long Suras (al-Sab’ al-Tuwal).’” [Ahmad]

Some have questioned the authenticity of this narration, which will be discussed later.

2. Further Evidence for This Opinion:

Supporters of this view also argue that it is well-known among scholars that the companions’ personal copies of the Quran differed in their arrangements before the Quran was compiled during the caliphate of ‘Uthman Ibn ‘Affan. If the arrangement was divinely mandated and transmitted from the Prophet (Allah bless him and give him peace), the companions would not have neglected or deviated from it, nor would there have been such differences as recorded in historical reports.

For instance, the mushaf of ‘Ali Ibn Abi Talib was reportedly arranged according to the order of revelation, starting with “Iqra’” (Surat al-‘Alaq), then “al-Muddathir,” “Qaf,” “al-Muzzammil,” “Tabbat” (Surat al-Masad), and “al-Takwir,” and so on through the Meccan and Madinan chapters.

The mushaf of Ubayy Ibn Ka‘b is reported to have started with “al-Fatiha,” followed by “al-Baqara,” “al-Nisa’,” “Al ‘Imran,” and “al-An‘am.”

The Quran of Ibn Mas‘ud started with “al-Baqara,” followed by “al-Nisa’,” “Al ‘Imran,” and so on, with significant differences in the order of chapters. It is known that Ibn Mas‘ud witnessed the final presentation of the Quran, yet his personal copy differed greatly in chapter arrangement from the current order. [See: Zurqani, Manahil al-‘Irfan; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran]

3. Further Support:

A narration from ‘Alqama Ibn Qays al-Nakha‘i and al-Aswad Ibn Yazid al-Nakha‘i states:

“A man came to Ibn Mas’ud and said, ‘I recite the Mufassal (the shorter Suras) in one rak‘a.’ Ibn Mas’ud replied, ‘This is like poetry recited hastily, and scattered dates. However, the Prophet (Allah bless him and give him peace) used to recite pairs of chapters in a single rak‘a: “al-Najm” and “al-Rahman” in one rak‘a, “Iqtarabat” and “al-Haqqa” in one rak‘a, “al-Tur” and “al-Dhariyat” in one rak‘a, “Itha Waqa‘t” and “Nun” in one rak‘a, “Sa’al Sa’il” and “al-Nazi‘at” in one rak’a, “Wailul lil Mutaffifin” and “Abasa” in one rak‘a, “al-Muddathir” and “al-Muzzammil” in one rak‘a, “Hal Ata” and “La Uqsimu bi Yawmil Qiyama” in one rak‘a, “Amma Yatasa’alun” and “al-Mursalat” in one rak‘a, and “al-Dukhan” and “Itha Shamsu Kuwwirat” in one rak‘a.’”

Abu Dawud commented: “This was the arrangement in Ibn Mas‘ud’s mushaf.” [Abu Dawud]

This narration indicates that Ibn Mas‘ud—who witnessed the final presentation of the Quran—had an arrangement of chapters in his personal copy that differed from the order in today’s Quran.

Second Opinion: Divinely Ordained

Supporters of this view present the following evidence:

1. Compilation of the Quran During the Caliphates of Abu Bakr and ‘Uthman:

When the Quran was compiled during the time of Abu Bakr and then later during the caliphate of ‘Uthman Ibn ‘Affan, it was compiled according to the arrangement left by the Messenger of Allah (Allah bless him and give him peace). This same order is what is found in the copies of the Quran used by Muslims today, dating back to the time of the Prophet (Allah bless him and give him peace).

2. Narration by Qurtubi from Abu Bakr Ibn al-Anbari:

Qurtubi reports from Abu Bakr Ibn al-Anbari that:

“Allah (Most High) sent down the Quran in its entirety to the lowest heaven, and then it was revealed to the Prophet (Allah bless him and give him peace) over twenty years. The chapters were revealed in response to specific events, and verses were revealed in answer to specific questions. Gabriel (peace be upon him) would guide the Messenger of Allah (Allah bless him and give him peace) to the place of each chapter and verse. Thus, the order of the chapters is like the order of the verses and letters, all transmitted by Muhammad, the Seal of the Prophets (Allah bless him and give him peace), from the Lord of the Worlds. Whoever delays a chapter that is meant to be earlier, or advances a chapter meant to be later, is like one who has corrupted the order of the verses, and changed the letters and words, and there is no valid argument for those who question the placing of Surat al-Baqara before Surat al-An‘am, despite al-An‘am being revealed before al-Baqara, because this arrangement was taken from the Prophet (Allah bless him and give him peace), who would say, ‘Place this chapter in such and such a position in the Quran.’ Gabriel (peace be upon him) would then guide him to the place of the verses.” [See: Qurtubi, al-Jami‘ li-Ahkam al-Quran; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran; Tayyar, al-Muharrar fi ‘Ulum al-Quran]

3. Belief in the Mutawatir Nature of the Quran’s Arrangement:

Proponents of this view argue that belief in the Quran being mutawatir (mass-transmitted) requires that its arrangement be mutawatir as well. They provide several pieces of evidence to support this:

Mention of successive Quranic chapters in hadith:

Numerous hadiths mention chapters of the Quran in the same order as found in the Quran today, with no contrary evidence except in one narration, which does not contradict the view that the arrangement is divinely ordained. For instance, the Prophet (Allah bless him and give him peace) said,

“Recite the two bright ones, al-Baqara and Ali ‘Imran, for they will come on the Day of Judgment as if they were two clouds or two shades.” [Muslim]

Nightly recitation of specific suras by the prophet:

It is reported that the Prophet (Allah bless him and give him peace) would gather his hands every night before sleeping, blow into them, and recite in them Surat al-Ikhlas, Surat al-Falaq, and Surat al-Nas, and then wipe over his body what he could, starting with his head and face and the front of his body. He would do this three times. [Bukhari]

These three chapters are arranged in this exact sequence in the Quran today.

4. Evidence from the Companions Confirming the Prophetic Arrangement:

The companions themselves provided evidence for the divine arrangement of the chapters. For example, Ibn Mas‘ud (Allah be pleased with him) said,

“Bani Isra’il, al-Kahf, Maryam, Taha, and al-Anbiya’ are among the early revelations, and they are part of my treasures.” [Ibid.]

Ibn Mas‘ud mentioned these chapters in the same sequence as they are arranged in the Quran today. [See: ‘Itr, ‘Ulum al-Quran al-Karim]

5. Rational and Analytical Evidence:

Supporters of the divinely ordained arrangement argue that the way the chapters are arranged and their order clearly indicate that it was set by the Prophet (Allah bless him and give him peace) and not by personal reasoning. For example, the sequential arrangement of the chapters starting with “Ha Mim” and “Ta Sin” chapters, which are grouped together, differs from the arrangement of the chapters starting with “Alif Lam Mim,” where there is no consecutive grouping.

Furthermore, the “Ta Sin” of Surat al-Naml is placed between the “Ta Sin Mim” of Surat al-Shu‘ara’ and Surat al-Qasas, even though Surat al-Naml is shorter. Had the arrangement been based on personal reasoning, the chapters starting with “Sabih” would have been grouped together, and Surat al-Naml would have followed Surat al-Qasas.

6. The Lack of Chronological Arrangement Indicates a Divinely Ordained Order:

The fact that the chapters are not arranged according to the order of revelation, where the Makki chapters would precede the Madani ones, suggests that the arrangement is divinely ordained and not subject to human reasoning. [See: ‘Itr, ‘Ulum al-Quran al-Karim; Tayyar, al-Muharrar fi ‘Ulum al-Quran; Zurqani, Manahil al-‘Irfan]

7. Zarkashi’s Statement in “Al-Burhan Fi ‘Ulum Al-Quran”:

Zarkashi, who supported the view that the arrangement of the chapters is divinely ordained, stated:

“Some have interpreted the verse ‘…and recite the Quran (properly) in a measured way.’ [Quran, 73:4] to mean that one should recite it in this exact order, without any advancing or delaying. It is frowned upon for anyone to recite it in a reversed order, and if someone swore to recite the Quran in order, they would be obliged to follow this order. If the Quran had been revealed all at once, as some had requested, it would have been revealed in this order.

However, its chapters and verses were revealed gradually to meet the needs of the people over time, because of the presence of abrogating and abrogated verses, which could not have been revealed simultaneously. One of the profound wisdom in its gradual revelation is what Allah (Most High) said:

‘(It is) a Quran We have revealed in stages so that you may recite it to people at a deliberate pace. And We have sent it down in successive revelations.’ [Quran, 17:106]

This is a fundamental principle upon which many issues are based.” [Zarkashi, al-Burhan fi ‘Ulum al-Quran]

8. The Prophet’s Occasional Deviation from the Chapter Order in Prayer:

The Prophet’s (Allah bless him and give him peace) deviation from the usual chapter order in one of his prayers—when he recited Surat al-Baqara, followed by Surat al-Nisa’, and then Surat Ali ‘Imran—has a different interpretation from the view that this implies a non-ordained arrangement. Instead, this act demonstrated the permissibility of reciting chapters out of order during prayer and other instances. This practice continues among Muslims, as seen in schools where children often learn the Quran starting from the last chapters. [Tayyar, al-Muharrar fi ‘Ulum al-Quran]

9. Response to the Hadith Narrated by Yazid al-Farsi from Ibn ‘Abbas:

Those who argue for a divinely ordained arrangement have refuted the earlier mentioned hadith narrated by Yazid al-Farsi from ‘Ibn Abbas, where Ibn ‘Abbas questioned ‘Uthman Ibn ‘Affan about placing Surat al-Anfal after Surat a-Tawba without separating them with the basmala. [See: Ahmad, Musnad]

This hadith is considered weak due to the unreliability of Yazid al-Farsi, who was criticized by Imam Bukhari. Additionally, it is unlikely that ‘Uthman Ibn ‘Affan, who was knowledgeable about the Quran, would have been ignorant of such a matter. [See: ‘Itr, ‘Ulum al-Quran; Tayyar, al-Muharrar fi ‘Ulum al-Quran]

10. A Report from Tarikh al-Madina by Ibn Shabbah:

‘Umar Ibn Shabba reported in Tarikh al-Madina that Sulayman Ibn Bilal heard Rabi‘a (Ibn Abi Abdur-Rahman, known as Rabi‘a al-Ra’y) being asked:

“Why were Surat al-Baqara and Ali ‘Imran placed at the beginning when more than eighty chapters were revealed in Makkah before them, and they were only revealed in Madina?” He responded, “They were placed at the beginning, and the Quran was compiled by those who had knowledge of it and with the consensus of those who were with them. This is something to be accepted and not questioned.” [Ibn Shabbah, Tarikh al-Madina]

Notes

The majority of scholars suggest that adhering to the current order of the Quranic chapters—beginning with Surat al-Fatiha and ending with Surat al-Nas—is preferable. Scholars have found miraculous aspects and profound wisdom in this order, leading to the composition of specialized books on the subject by figures like Imam Biqa‘i and Imam Suyuti, among others.

Those who argue that the arrangement of the Quranic chapters was based on ijtihad (personal reasoning) do not deny that some chapters were arranged during the time of the Prophet (Allah bless him and give him peace), such as the seven long chapters (al-Sab‘ al-Tuwal) or some chapters from the Mufassal section (from Surat Qaf to the end of the Quran). However, they do not see this as definitive proof of a fully divinely ordained order. Ibn Wahb reported that he heard Malik say: “The Quran was compiled based on how they used to hear it being recited by the Prophet (Allah bless him and give him peace).” [See: Dani, al-Bayan fi ‘Add Ay al-Quran; Sakhawi, Jamal al-Qurra’ wa Kamal al-Iqra’; Ghanim Qadduri, Muhadharat fi ‘Ulum al-Quran]

Some scholars believe that the arrangement of the chapters is divinely ordained except for Surat al-Anfal and Surat al-Tawba, based on the aforementioned hadith of ‘Uthman, which could be considered a third opinion.

The view that the chapter arrangement was based on ijtihad does not contradict the concept of the Quran being mutawatir (mass-transmitted). The Quran was certainly transmitted in its entirety from the Prophet (Allah bless him and give him peace), and rearranging the chapters does not affect its authenticity, as belief in the exact order of the chapters is not a requirement of faith.

The fact that Gabriel used to review the Quran with the Prophet (Allah bless him and give him peace) does not necessarily imply that this was done in the current order; it could have been reviewed according to the order of revelation. [al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran]

It is crucial to note that there is no disagreement among scholars that the arrangement of the Quranic verses was divinely ordained by the Prophet (Allah bless him and give him peace). He would recite it to the Companions day and night, and none of them is reported to have deviated from the order of the verses. Therefore, the disagreement pertains only to the order of the chapters, not the verses.

Conclusion

Many scholars have dedicated their research to explaining the relationships between each chapter and the one preceding it. Among these scholars are Shaykh Biqa‘i in his book “Nazm al-Durar fi Tanasub al-Ayat wa al-Suwar,” Suyuti in his book “Tanasuq al-Durar fi Tanasub al-Suwar,” and Gharnati in his book “al-Burhan fi Tanasub Suwar al-Quran”.

This has even become a field of study known as ’Ilm al-Munasabat (the study of links and connections within the Quran). Numerous scholars have also presented evidence highlighting the miraculous nature of the Quran’s chapter arrangement, most notably Shaykh Muhammad Abdullah Daraz (Allah have mercy on him) in his valuable book al-Naba’ al-‘Azim.

The presence of such a disagreement over the order of the Quranic chapters is of little significance; it is a natural occurrence for those who lived through the period of revelation and understood the nature of that era. Many scholars have even considered this to be merely a verbal disagreement. What is crucial and impactful is that the Quran, by the grace of Allah, is preserved from distortion, alteration, or corruption, as Allah (Most High) said:

“It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it.” [Quran, 15:9]

And Allah knows best.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post Who Arranged the Chapters of the Quran in Their Current Order? appeared first on SeekersGuidance.

Question

Is it necessary for me to find a new job that allows me to take Fridays off for Jum’ah prayers, given that I work in a hospital where stepping away from my duties could endanger patients’ lives, and there are no nearby mosques with Jum’ah prayers during my lunch break?

Answer

No, it is not necessary (wajib) to find a new job that lets you off on a Friday, but it is recommended.

Obligatoriness of Jumu‘a

Jumu‘a is obligatory upon every free male resident who is not hindered by illness, etc. Allah Most High says, “O you who believe, when the call to prayer is made on a mere part of Friday, make haste to the remembrance of Allah and caste sale aside: That is better for you, did you but know.” [Quran, 62:9]

Valid excuses for missing Jumu‘a

As a general rule, anything that exempts a person from congregational prayer also exempts them from Jumu‘a. [Nawawi, al-Minhaj] Imam Nawawi lists looking after a sick person as a valid excuse for missing congregational prayer, which extends to Jumu‘a. [Nawawi, al-Minhaj]

Importance of Jumu‘a

Despite the above, taking whatever measures necessary to do away with the dispensation is highly recommended. In your case, this would involve seeking alternative employment in which you are not exempt from Jumu‘a.

May Allah facilitate your material and spiritual well-being.

[Shaykh] Muhammad Carr
Checked and Approved by Shaykh Mohammad Abu Bakr Badhib

The post Can I Miss Friday Prayers for My Hospital Job? appeared first on SeekersGuidance.

Question

Can a false claim of marriage with false witnesses be accepted by a Sharia court, resulting in a valid marriage?

Answer

No, such a claim cannot result in a valid marriage, not even in a Shari’a court. A marriage is a verbal contract done in the presence of witnesses who fulfil certain criteria. If the contract didn’t happen, or the “witnesses” were not even present, then a Shari’a court cannot render it into a valid marriage. [Maydani, Lubab]

A new marriage can be conducted by both parties if required.

Marriage is an institution granted to us by Allah. He approved it and made it central to the way of His Messenger (Allah bless him and give him peace), who said, “Marriage is my way (Sunna).” [Ibn Maja] Treat it with respect and reverence as you will treat something Allah holds in high regard.

Shortcuts and questionable approaches don’t bring the ease and facilitation marriage is supposed to bring. May Allah allow us to wholeheartedly accept what He has revealed to us. Amin.

[Shaykh] Abdul-Rahim Reasat
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

The post Can a False Marriage Claim with False Witnesses Be Valid in a Sharia Court? appeared first on SeekersGuidance.

Question

Does the creation of mankind from clay in Quran 32:7 refer to Adam, and was Adam the first human?

Answer

Yes, the verse in question refers to Adam’s creation and the creation of the human species through him.

“That is the Knower of the seen and unseen—the Almighty, Most Merciful, Who has perfected everything He created. And He originated the creation of humankind from clay.” [Quran 32: 6-7]

This is the position mentioned by the authoritative experts of tafsir, such as Shaykh al-Islam Abu al-Su’ud, Imam Biqa’i, Imam Ibn’ Ashur, and others.

Description from the Hadith

The creation of Adam from clay is described in many hadith of the Prophet (Allah bless him and give him peace), such as:

“Indeed, Allah created Adam from a handful [of soil] taken from the entire earth, so human beings are as the earth is: white, red, black, and everything in between. Easygoing, harsh, and everything in between. Vile, pure, and everything in between.” [Abu Dawud, Tirmidhi]

This hadith shows us that Adam was the first human beings, and that the saw material of his creation is reflected in the skin tones and character of his descendants.

We should accept all races are being the children of our common father (peace and blessings upon him), and strive to make our character like that of the best of Adam’s descendants, the Messenger of Allah (Allah bless him and grant him peace).

Allah bless you in both worlds.

[Shaykh] Abdul-Rahim Reasat
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

The post Was Prophet Adam (May Allah Give Him Peace) the First Human Created by Allah? appeared first on SeekersGuidance.

Question

What is meant by the term “nawazil”?

Answer

In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

In the Arabic language, the word “nazila” (plural: nawazil) refers to a severe hardship that befalls a group of people. The word signifies the descent or occurrence of something. [Farahidi, al-‘Ayn]

In the context of Islamic jurisprudence (fiqh), nawazil are events or situations that arise suddenly and require a legal ruling. Ibn ‘Abidin defined it as issues about which the leading scholars of a particular school were asked but for which they found no specific textual evidence, leading them to derive a ruling based on analogy and reasoning. [Ibn ‘Abidin, Radd al-Muhtar]

In general, a nazila is a newly arising incident that requires an Islamic ruling. [Mushayqih, Fiqh al-Nawazil]

Zuhayli describes nawazil as issues or emerging situations that society faces due to the expansion of activities and the complexity of transactions, for which there is no direct legislative text or previous scholarly ruling. These situations vary widely, depending on the customs and local practices of different regions. Some issues may arise and then disappear, or they may be relevant to one region but not to another. In some cases, a nazila may be general, affecting all or most Muslim countries. [Majalla Majma‘ al-Fiqh al-Islami; Zuhayli, Subul al-Istifada; Muhammad Yusri, Fiqh al-Nawazil]

In summary, nawazil are newly arising issues related to the actions of those who are legally accountable (mukallaf) and for which there is no explicit ruling in the existing corpus of Islamic jurisprudence. These issues require deep effort and diligent reasoning to derive a ruling and understand their basis.

Other terms that scholars have used for nawazil include:

• Hawadith (incidents)
• Waqi‘at or Waqa’i‘ (events or occurrences)
• Aqdiyya wa Ahkam (judgments and rulings)
• Fatawa (legal opinions)
• As’ila (questions) and Masa’il (issues)
• Mustajiddat or Mustahdathat (new developments). [Muhammad Yusri, Fiqh al-Nawazil]

How Nawazil Arose

During the time of the Prophet Muhammad (Allah bless him and give him peace), new situations and incidents would arise among the Muslims, and they would turn to the Prophet (Allah bless him and give him peace) seeking rulings on these matters.

After the Prophet’s passing, the Companions (Allah be pleased with them) would refer to their scholars, foremost among them being the four rightly guided caliphs, the pious leaders whose way was commanded to be followed and whose path was to be emulated. They would seek rulings from the Book of their Lord and the Sunna of their Prophet (Allah bless him and give him peace), not straying beyond these sources.

If they were unable to find a definitive text to resolve a particular issue, they would exert their reasoning to derive a ruling on the newly arisen matter in a way that was in harmony with the Quran and Sunna. When a matter arose for which there was no explicit directive from the Messenger of Allah (Allah bless him and give him peace), they would gather, deliberate, and reach a consensus, and the truth was in what they agreed upon.

In the first century of the Hijri calendar, the focus was on the basic teachings and rulings of Islamic jurisprudence (fiqh), both in learning and teaching and on addressing new situations through questions and legal inquiries. There was no need to separate fiqh from nawazil; the two were closely linked, though they were not formally documented at that time.

With the onset of the fourth century Hijri, a new phase began characterized by the consolidation of fiqh, where many scholars devoted themselves to organizing and expanding the schools of thought of the leading Imams. During this period, there was a pressing need to document books on nawazil, which were shaped by the specific legal school to which a particular scholar or mufti adhered. [Muhammad Yusri, Fiqh al-Nawazil; Mushayqih, Fiqh al-Nawazil]

The Importance of Studying Nawazil

It demonstrates the perfection of the Sacred Law and its applicability to every time and place. There is no nazila (new issue) except that it has a ruling within the Sacred Law, as clarified in the Book of Allah and the Sunna of His Messenger (Allah bless him and give him peace). Those firmly grounded in knowledge are aware of this, as Allah (Most High) said:

“Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way.” [Quran, 5:3]

Abu Dharr (Allah be pleased with him) reported: “The Messenger of Allah (Allah bless him and give him peace) left us in such a state that there was no bird flapping its wings in the sky except that he had given us knowledge about it.” [Ibn Sa‘d, al-Tabaqat al-Kubra]

The Ruling on Studying Nawazil

Studying nawazil (emerging issues) is a communal obligation (fard kifaya). If a sufficient number of qualified individuals fulfill this duty, the obligation is lifted from the rest of the community. This is because clarifying knowledge and addressing the needs of the people is a communal obligation; when adequately performed by some, the rest are absolved of sin.

Allah (Most High) says:

“(Remember, O  Prophet,) when Allah took the covenant of those who were given the Scripture to make it known to people and not hide it.” [Quran, 3:187]

Books on Nawazil in the Hanafi School

• “Nawazil al-Samarqandi” by Abu al-Layth Nasr Ibn Muhammad;
• “Al-Fatawa al-Kubra or Tajnis al-Waqi‘at” by Imam al-Sadr Husam al-Din Umar Ibn ‘Abd al-‘Aziz;
• “Fatawa Qadi Khan” by Fakhr al-Din Hasan ibn Mansur al-Uzjandi;
• “Al-Fatawa al-Bazzaziyya” by Muhammad Ibn Muhammad al-Bazzazi;
• “Al-Fatawa al-Sirajiyya” by Ali ibn ‘Uthman al-Ushi al-Farghani;
• “Al-Fatawa al-Timurtashi” by Muhammad Ibn ‘Abd Allah al-Timurtashi;
• “Al-Fatawa al-Zayniyya” by Zayn al-Din Ibrahim Ibn Najim.

Examples of Nawazil

Examples of modern nawazil include:

• Surrogate motherhood;
• Milk banks;
• Sperm banks;
• Hair transplants;
• Organ transplantation;
• Whether treated wastewater, after purification and removal of impurities, becomes pure due to its final state or remains impure due to its original state.

Conclusion

Fiqh (Islamic jurisprudence) is not merely a science of legal rulings but a profound understanding of the religion that seeks to achieve justice and mercy in society. It connects Islamic texts with practical reality, making it a powerful tool for achieving balance and stability in the lives of Muslims.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post What Is Meant by Nawazil? appeared first on SeekersGuidance.

Question

What is revelation, and how did it come to the Prophet (Allah bless him and give him peace)?

Answer

In the Name of Allah, the Merciful and Compassionate.

All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

Definition of Revelation (Wahy)

Revelation (wahy) is Allah’s (Most High) communication to those He has chosen among His servants, conveying to them the guidance and knowledge He wishes to impart in an unusual manner for human beings

The Beginning of Revelation to the Prophet

As for how the revelation came to the Prophet (Allah bless him and give him peace), ‘Aisha (Allah be pleased with her) explained:

“The beginning of the revelation to the Messenger of Allah (Allah bless him and give him peace) was through good dreams during sleep. He did not see any dream except that it came true like the bright light of dawn. Then, seclusion was made beloved to him. He would seclude himself in the cave of Hira, where he would engage in devotions for several nights before returning to his family and preparing for a similar stay. This continued until the Truth came to him while he was in the cave of Hira.

The Angel came to him and said, ‘Read!’ He said, ‘I am not a reader.’ The Prophet (Allah bless him and give him peace) said, ‘The Angel took hold of me and pressed me until it reached the limit of my endurance, then he released me and said, “Read!” I said, “I am not a reader.” So, he took hold of me and pressed me a second time until it reached the limit of my endurance, then he released me and said, “Read!” I said, “I am not a reader.” Then he took hold of me and pressed me a third time until it reached the limit of my endurance, then he released me and said: “Read, (O Prophet,) in the Name of your Lord Who created—created humans from a clinging clot. Read! And your Lord is the Most Generous.” [Quran, 96:1-3]” [Bukhari]

The Methods of Revelation to the Prophet

The Prophet (Allah bless him and give him peace) also mentioned some of the ways revelation would come to him when Harith Ibn Hisham asked him, “How does revelation come to you?” He replied, “Sometimes it comes to me like the ringing of a bell, and that is the most difficult for me. Then, when it ceases, I grasp what has been said. At other times, the Angel comes to me in the form of a man, and I grasp what he says.” [Muslim]

Summary of Revelation Methods in the Quran

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]

Ranks of Revelation According to Scholars

These are:

1. True Dreams

As previously mentioned in the narration of ‘Aisha (Allah be pleased with her).

2. Direct Inspiration Without Being Seen

The Angel coming to the Prophet (Allah bless him and give him peace) and inspiring him directly into his heart without being seen, as the Prophet (Allah bless him and give him peace) mentioned,

“The Trustworthy Spirit (Gabriel) has breathed into my heart that no soul will die until it has received its provision in full, so seek it beautifully.” [Musnad Shafi‘i]

3. The Angel in Human Form

The Angel appearing in the form of a man, speaking to the Prophet (Allah bless him and give him peace), who then comprehends what he says.

This occurred in the well-known hadith of Gabriel when he came to the Prophet (Allah bless him and give him peace) to ask him about Islam, faith, excellence, and the Hour. [Bukhari]

4. The Angel’s Voice Without Being Seen

The Angel coming to the Prophet (Allah bless him and give him peace) in his angelic form and revealing to him, where the Prophet hears the revelation but does not see the Angel. The Prophet (Allah bless him and give him peace) described this as being like the ringing of a bell, as mentioned in the earlier narration of Harith Ibn Hisham.

Note: These four methods are encompassed in the verse: “or by sending a messenger-angel to reveal whatever He wills by His permission.” [Quran, 42:51]

5. The Angel in His Original Form

The Angel Gabriel appearing to the Prophet (Allah bless him and give him peace) in his original, magnificent form in which he was created and revealing what Allah (Most High) willed. This happened to the Prophet (Allah bless him and give him peace) twice—once on earth and once in the heavens during the Night of Ascension (Mi‘raj) at the Lote Tree of the Utmost Boundary, as Allah (Most High) says: “And he certainly saw that (angel descend) a second time at the Lote Tree of the most extreme limit (in the seventh heaven).” [Quran, 53:13-14]

6. Direct Speech from Allah (Most High)

Allah (Most High) speaking directly to the Prophet (Allah bless him and give him peace) from behind a veil. This occurred during the Night of Ascension when the prayers were enjoined, and it was proclaimed, “I have ordained My obligation and lightened it for My servants.” [Bukhari] [Zurqani, Manahil al-‘Irfan; ‘Itr, ‘Ulum al-Quran]

Conclusion

The revelation in all its forms is a profound matter that requires one to transcend the boundaries of the material world and the seen realm to fully comprehend it. Otherwise, one might fall into the errors of those who deny revelation, describing it as a nervous disorder, a communication with jinn, a form of madness, or what they call “psychological revelation.”

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.

[Shaykh] Anas al-Musa

Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.

He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.

He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.

Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.

The post What Is Revelation, and How Did It Come to the Prophet? appeared first on SeekersGuidance.

Question

Am I sinful if someone reads or acts upon content in a psychology book I was reading, which may go against Islamic teachings after they asked to take a photo of it? I was reading it to help with clinical depression and trauma.

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.

No, you are not responsible if the person acted upon the content, as that was their own wilful action. Your intention and purpose were to share an opinion about depression and trauma after they asked for it and not to instruct the person to act upon it.

This returns to the discussion relating to assisting in sin. In the Hanafi school, the degrees of assisting another in sin are:

• Direct assistance in sin
• Indirect assistance in sin
• A possible cause for sin.

It is impermissible (haram) to do something that directly assists in sin, slightly disliked (makruh tanzihan) to do that which indirectly assists in sin, and better to avoid something that may be a possible cause for sin. Your sharing of the excerpt does not come under any of the three. [Nahlawi, Durar al-Mubaha]

I would like you to go through the valuable answers and links below. In sha Allah, you will receive guidance and direction.

Related

• Are We Accountable For the Sins of Others if We Had an Indirect Role?
• Assistance in Sin 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 Abdul-Rahim Reasat

Mawlana Ilyas Patel 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.

The post Am I Sinful If Someone Acts on UnIslamic Content from My Psychology Book? appeared first on SeekersGuidance.

Question

Are the FNB Islamic Investment accounts halal and how are profits generated?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

Thank you for your question.

FNB Islamic Investment accounts are halal. All shari‘a-compliant products at FNB are reviewed, supervised, monitored, and approved by their Shari‘a Advisory Board. An updated shari‘a-compliant certificate signed by the board members is sufficient proof of compliance.

FNB Shari‘a Advisory Board

The people behind the compliance are:

• Dr Aznan Hasan, Professor of Islamic law at the International Islamic University of Malaysia. Deputy Chairman of the Shariah Advisory Council of the Malaysian Securities and Exchange Commission and served as a member of the Malaysian Central Bank (Bank Negara) Shariah Board.
• Mufti Zaid Haspatel, Senior lecturer and Islamic finance specialist at Darul Ulum Zakariyya, holds various shari‘a board positions in financial institutions in South Africa.
• Ml Yusuf Patel, Secretary General of the United Ulama Council of South Africa (UUCSA), Jamiatul Ulama Mpumalanga, and the Chairman of the South African National Halal Authority (SANHA).

Profit Generation

Islamic Investment Accounts typically generate profit through shari‘a-compliant trading activities such as Mudaraba; FNB will share this profit with you according to the profit share split: for example, 60 (sixty) percent goes to FNB Islamic Bank and 40 (forty) percent goes to the depositor.

I pray this is of benefit and Allah guides us all.

[Shaykh] Muhammad Carr
Shaykh Muhammad Carr actively serves on Shari‘a Compliance Boards

Shaykh Muhammad Carrhas 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 for 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 Shariah Board Member for Islamic Asset Management & Insurance Companies since 2001, aligning financial practices with Islamic principles.

The post Are FNB Islamic Investments Accounts Halal? appeared first on SeekersGuidance.

Question

A student received an offer from a non-Muslim government’s tax authorities to fund their studies and provide a salary, with the condition of working for them afterward.

Is it permissible to work in taxation under these terms?

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 accept the offer from the tax authorities to fund your studies and provide a salary, even with the condition of working for them. The hadiths that prohibit taxation refer specifically to unfair and unnecessary taxes. [‘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

• Is it Permissible to Work for the Goverment and Receive Salary Derived from Taxation? 
• Is my Salary Permissible if it’s Generated From Government Taxes and Finance? 
• Provision and Work: A Reader

You can also begin seeking more knowledge through courses offered at SeekersAcademy, like the  Islamic Studies Curriculum or the Youth Islamic Studies Curriculum.

I pray this helps with your question.

Wassalam,
[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Abdul-Rahim Reasat

Mawlana Ilyas Patel 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.

The post Is It Permissible to Work in Taxation for a Non-Muslim Government? appeared first on SeekersGuidance.

Question

Does the release of semen during masturbation or the growth of a mustache without pubic hair mean one has reached puberty?

I became baligh at 13.5 but didn’t know about ritual impurities or washing blood. Are my past prayers valid?

Answer

In the name of Allah, the Most Compassionate, Most Merciful.

According to the Hanafi school, if a boy experiences a wet dream (which entails ejaculating during one’s sleep) or can impregnate a woman, he will be deemed an adult. However, if a boy does not experience one of those states by the age of 15, he will be considered an adult from the age of 15 lunar years. [Ibn Abidin, Radd al-Muhtar]

The presence of a mustache or pubic hair has no legal impact on becoming an adult in Islamic law.

Ignorance of Islamic law is not an excuse, especially in our time. You should make a reasonable estimation of the prayers that you have prayed invalidly and repeat them.

The Messenger of Allah (blessings and peace be upon him) has said: “Seeking knowledge is a duty upon every Muslim” [Ibn Maja]

Please see: How Do I Calculate Years of Missed Prayers?

And Allah knows best.

[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Faraz Rabbani

The post When Does One Become an Adult? appeared first on SeekersGuidance.

Question

I was harassed as a child, and I don’t want to forgive the man who did it. I’ve heard that I can’t hold a grudge if I was at fault, too, and I wasn’t wearing a hijab at the time. Can I still seek justice against him on the Day of Judgment?

Answer

Thank you for your question. I empathize with your suffering and pray Allah compensates you with love, compassion, and mercy for all you have gone through and fills your heart with closeness to Him. You can seek justice against the man in the hereafter.

Justice

Allah Most High has told us in the Quran, “So whoever does an atom’s weight of good will see it. And whoever does an atom’s weight of evil will see it.” [Quran, 99:7-8]

And Allah Most High has told us in the Quran, “And guard yourselves against the Day when no soul will be of any help to another. No ransom will be taken, no intercession accepted, and no help will be given.” [Quran, 2:123]

There is no question that Allah can take this person to task on the Last Day, but I encourage you not to focus on this because healing from it is what matters most for you.

Healing

Your first focus is not revenge or forgiveness, rather it is healing your heart. Use regular prayer, dhikr, dua, and helping the needy as your tools. I also encourage you to seek a therapist, or counsellor or join a support group of survivors. Process the feelings, learn your triggers, and don’t take on a victimhood mentality. You can and will conquer this and it will not define you, by the grace of Allah.

Use some of these resources I found online:

7 Ways to Heal Your Childhood Trauma
Does Childhood Trauma Ever Go Away?
9 Steps to Healing Childhood Trauma as an Adult
Selected Prophetic Prayers for Spiritual, Physical and Emotional Wellbeing

Forgiveness

Allah, Most High, says in His holy book, “Do not let the people of virtue and affluence among you swear to suspend donations to their relatives, the needy, and the emigrants in the cause of Allah. Let them pardon and forgive. Do you not love to be forgiven by Allah? And Allah is All-Forgiving, Most Merciful. [Qur’an, 24:22]

The Prophet (Allah bless him and grant him peace) also said, “Neither nurse grudge, nor sever (the ties of kinship), nor nurse enmity.“ [Muslim]

We can see from this verse that there is some correlation between forgiving those who wronged us and being forgiven by Allah Most High on the Day of Judgment. Forgiveness is a high rank to achieve. The Prophet (Allah bless him and give him peace) had forgiven someone who murdered his beloved uncle Hamza and that is the noble sunna that we should emulate.

Forgiveness is a liberating feeling and allows you to enjoy the present and let go of the past. Keep this idea in mind for the future but please focus on the healing, and go through the process naturally and gradually.

Please see these links as well:

Am I Expected To Forgive the Man Who Sexually Abused Me as a Child Now That He Has Passed Away?
Should I Forgive My Father Who Sexually Abused My Children?
Is it Obligatory to Forgive Others? How to Deal with Abusive Family Members?
Forgive and Be Free: The Liberating Power of Forgiveness

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 other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Do I Have to Forgive the Man Who Abused Me as a Child? appeared first on SeekersGuidance.

Question

What are my rights towards my father and his rights towards me? I am the eldest, but my father never talks to me about problems or appreciates my efforts. He often compares me to others and excludes me from important decisions, like my sister’s upcoming wedding. How should I handle this situation?

Answer

Thank you for your question. Your rights include being respected, loved, taught your Islamic obligations, and adequately housed, clothed, and fed. However, these rights do not include being consulted about family wedding decisions.

Please see details of your answer here:

What Are My Duties as the Eldest Son as I Don’t Have a Father?
Rights of the Eldest Child
The Role of The Elder Sister
Rights of Children in Detail

Respect and Fairness

The Messenger of Allah said: “Treat your children fairly, treat your children fairly.” [Nasa’i]

It doesn’t sound like the problem is that you are not getting your rights as the eldest. I believe you are suffering from general mistreatment and disrespect by your father. This is wrong and unfair. He should treat his children equally and show, love and respect to all while appreciating the different talents and skills that each has. It can be hard to change a man and I ask you to do only what you can do.

Tips

-Display noble prophetic character and be patient
-Turn to Allah by channelling your complaints into dua
-Learn and practice your religion by fulfilling your obligations
-Make religious and secular goals for yourself and pursue them
-Don’t get angry no matter how he treats you, silence shows him your excellence
-Remember that Allah Most High will reward you for every atom of good, so seek help only from Him
-Don’t accept abuse, you are allowed to firmly and politely ask him to stop comparing you to others
-Take care of your mental health and physical health

Dua

Please say this dua daily:

اللّهُمَّ اقْسِم لَنا مِن خَشيَتِكَ ما تَحُولُ بِه بَينَنا وبَينَ مَعْصِيَتِك، ومِن طَاعَتِكَ ما تُبَلِّغُنا بِه جَنَّتَكَ، وَمِن اليَقينِ ما تُهَوِّنُ بِه عَلَينا مَصائِبَ الدُّنيا، اللَّهُمَّ مَتِّعْنا بِأسْماعِنا وأبْصارِنا وقُوَّتِنا ما أحْيَيتَنا، واجْعَلْهُ الوارِثَ مِنّا، واجْعلْ ثَأْرَنا عَلى مَن ظَلَمَنا، وانْصُرْنا عَلى مَن عادانا، ولا تَجْعَلْ مُصِيبَتَنا في دِينِنا، ولا تَجْعَل الدُّنْيا أكْبَرَ هَمِّنا، وَلا مَبْلَغَ عِلْمِنا، وَلا تُسَلِّطْ عَلَينا مَن لا يَرْحَمُنا.

O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Jannah; and such certitude as will make easy for us to bear in the calamities of this world. O, Allah! let us enjoy our hearing, sight and strength as long as You keep us alive and make our heirs from our offspring. Make our revenge restricted to those who oppress us, and support us against those hostile to us. Let no misfortune afflict our religion; let not worldly affairs be our principal concern or the ultimate limit of our knowledge, and let not anyone rule over us who does not fear you in how they treat us and who does not show mercy to us. [Tirmidhi]

Please see these links as well:

What Should I Do About Parents Being Rude to Me?
How Can I Deal With a Father Who Abuses Me and Slanders Me?
How Can I Deal With My Father Who Is Angry and Unforgiving With Us?
How Can I Continue Living with a Father Who Doesn’t Treat Me Well?
How Should I Handle Abusive Parents?

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 other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post What Are My Rights as the Eldest Child? appeared first on SeekersGuidance.

Question

Is it permissible for a Muslim organization to distribute pastries containing poppy seeds to needy people?

Answer

In the Name of Allah, the Most Merciful and Compassionate. May Allah alleviate our difficulties and guide us to what pleases Him. Amin.

Yes, consuming and distributing food containing Poppy seeds to anyone is permissible, and Allah knows best.

Poppy seeds come from the plant Papaver somniferum. Although they are derived from the same plant that produces opium and can potentially lead to positive opium results in drug tests, poppy seeds themselves contain almost no narcotic content.

The fluid that becomes opium is present in the bud only before the seeds are fully developed. Since poppy seeds are collected after full formation, they do not possess narcotic properties. [Encyclopedia Britannica]

Poppy seed would, therefore, be considered within the general bracket of permissible foods unless proven otherwise, and Allah knows best.

Allah says: “O believers! Do not forbid the good things which Allah has made lawful for you, and do not transgress. Indeed, Allah does not like transgressors.” [Quran, 5:88]

I pray this is of benefit and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Mohammad Abu Bakr Badhib

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.

The post Are Pastries with Poppy Seeds Lawful? appeared first on SeekersGuidance.

Question

How can I rectify mistakes made in major religious issues?

Shaykh Abdul-Rahim Reasat offers guidance on how to rectify mistakes made in major religious issues.

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.

The post How Can I Rectify Mistakes Made in Major Religious Issues? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Are constant wet dreams something I should be concerned about religiously?

Shaykh Abdul-Rahim Reasat discusses whether constant wet dreams are a cause for religious concern.

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.

The post Are Constant Wet Dreams Something I Should Be Concerned About Religiously? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

How can I deal with the harm caused by family opposition to marriage?

Shaykh Abdul-Rahim Reasat provides guidance on navigating the emotional and spiritual challenges caused by family opposition to marriage.

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.

The post How Can I Deal with the Harm Caused by Family Opposition to Marriage? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

There is no defined age when the child must be told. It depends on the circumstances, culture, context, and norms. The permissible adoption affirms actual parents and lineage. There are some legal distinctions from biological children with respect to some the derivative rulings concerning interaction and so on. 

The underlying imperative to adopt, socially, should concern a believer. There are children in need of families that would take care of their well-being and raise and nurture them. That is the governing criterion. 

There are tremendous merits that are mentioned concerning adoption (Kafala). In a broader context, it is not an accident that the Prophet (Allah bless him and give him peace) was sent as an orphan. That is an example for us to consider.

Merits of Adoption

The Prophet (Allah bless him and give him peace) himself adopted initially but then that was adjusted as guardianship. There are numerous encouragements of our Prophet (Allah bless him and give him peace) with respect to guardianship. This was encouraged both with respect to boys and with respect to girls. One of the things in Arab society at that time was that a lot of people would adopt a son. The son would be a source of wealth. 

The Prophet (Allah bless him and give him peace) highly encouraged adoption in general but also emphasized the particular merits of adopting girls as well. 

The Prophet (Allah bless him and give him peace) said, “Whoever takes care of and raises two young girls until they reach adulthood, they will come on the day of resurrection and I’ll be with them.” And then he brought two fingers close together. That is how close they’ll be, referring to the tremendous reward. There was a great neglect of girls who needed adoption. 

The scholars deduce from it as well that one pays particular attention to those categories of orphans that are more likely to be neglected. Narrated Sahl bin Sa‘d: The Prophet (Allah bless him and give him peace) said, “I and the person who looks after an orphan and provides for him, will be in Paradise like this,” putting his index and middle fingers together. 

This is a category that the Prophet (Allah bless him and give him peace) highly encouraged. 

The Purpose of Religion

Adoption relates to the purpose of religion. We know from clear texts of both the Quran and the teachings of our Prophet (Allah bless him and give him peace) that the best of the servants of God are those who are of most benefit to the servants of God. The best of people are those of greatest benefit to others.

Allah is in the aid of His servant as long as His servant is in the aid of others. Whoever relieves from another a distress of the distresses of this life, Allah relieves from them distress in this life and the next. 

All these general texts of being of benefit to others and being a source of relief for others all apply to adoption as well as all the texts of being of assistance to those in need.

It is also, of course, one of the qualities that the Prophet (Allah bless him and give him peace) himself was deeply praised for. His uncle said of him that “He is the caretaker of orphans and the carer of widows.”

Care for Children

Even if you cannot adopt a child, assist those who are taking care of children. Spend on orphans, and assist those who are widowed and others who are disadvantaged. This is of the best of works. The Arabs and other societies were based on very tight-knit families and on tribal systems, if you were an orphan you were cut off.

Before the revelation, the Prophet (Allah bless him and give him peace) reportedly asked Abu Talib for his daughter’s hand in marriage and he was refused. The Prophet (Allah bless him and give him peace) encouraged socially to spend on orphans, and to express love for orphans, and there are many specific texts.

If you see an orphan, go and pat them on the head. You express love and care for an orphan and you never look at them with a look of scorn or disregard, etc. The Quranic ethos is to treat them as your own brothers and sisters. 

Practical Reality 

Sometimes, people imagine orphans are something that are found somewhere overseas. That is a secondary consideration. We have circles of responsibility. There are children in need of care, whether they be orphans from Muslim families or other families. At the very least, one should feel a sense of personal concern. 

There is an opportunity which is that this is a source of tremendous reward if you adopt, but, it is also an obligation. The fact that they are not taken care of or are lacking care should trouble someone. If one can adopt oneself, there is tremendous merit in it. If one cannot adopt, then at least be part of raising awareness of it, assisting in it, and facilitating it. Even at a political level, what are the issues related to children, adoption, their proper care, funding etc.? 

In many cases, adoption in the sense of guardianship, takes care of a very personal consideration that many people have. Someone may want to have a child which is a natural human urge. And if one is not able to have a child, this is one potential way of fulfilling that urge and wish. One may also have children but can no longer possibly have more children for whatever reason.

The post Urgency and Virtues of Adoption: The Permissible Adoption appeared first on SeekersGuidance.

Question

Is it permissible to write and publish erotic stories for sale or on social media, especially for Muslim audiences? I intend to provide a permissible alternative to pornography, though I’m unsure how readers might use the content.

Answer

Thank you for your question. It is not permissible to publish such material as it leads to sin, and pleasure may not be derived by anything or anyone other than the spouse (or which the right hand possesses).

Indecency

Allah (Most High) has told us in the Quran, “Say, ˹O Prophet,˺ Come! Let me recite to you what your Lord has forbidden to you: do not associate others with Him ˹in worship˺. ˹Do not fail to˺ honor your parents. Do not kill your children for fear of poverty. We provide for you and for them. Do not come near indecencies, openly or secretly. Do not take a ˹human˺ life—made sacred by Allah—except with ˹legal˺ right. This is what He has commanded you, so perhaps you will understand.” [Quran, 6:151]

And Allah (Most High) has also told us in the Quran, “Say, “My Lord has only forbidden open and secret indecencies, sinfulness, unjust aggression, associating ˹others˺ with Allah ˹in worship˺—a practice He has never authorized—and attributing to Allah what you do not know.” [Quran, 7:33]

Erotica

This kind of literature is not permissible to consume or publish, and details are linked below. I encourage the use of this website, a safe place for Muslims to conquer their sexual addictions: Purify Your Gaze Helping Muslims to eliminate the addiction would be superior to providing them with something else impermissible in the process.

• Reading Romance–Erotica with One’s Spouse
• Reading Erotica and Arousing Animations
• Should I Read Erotica as My Doctor Advised It?
• What Can I Do to Stop Reading Smut Novels?
• Ruling about Reading Reading Kama Sutra Books

Intention

Your intention, however, is from a wonderful place and long-term vision, and I urge you to find permissible means to help our brothers and sisters to beat their addictions. This would be a great endeavor with a great reward.

I urge you to say this du`a for the Muslims daily:

اللَّهُمَّ أَصْلِحْ أُمَّةَ مُحَمَّدٍ

اللَّهُمَّ فَرِّجْ عَنْ أُمَّةِ مُحَمَّدٍ

اللَّهُمَّ ارْحَمْ أُمَّةَ مُحَمَّدٍ

O Allah! Rectify the state of the Umma of Muhammad. O Allah! Grant ease to the Umma of Muhammad. O Allah! Have mercy on the Umma of Muhammad. [Hilyat al-Awliya’]

Please see the answers in this reader as well:

• A Reader on Pornography and Masturbation

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 aqidah, fiqh, tajweed, tafsir, and Arabic. She then attended the University of Texas at Austin and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Is It Permissible to Publish Erotica for Muslims as an Alternative to Pornography? appeared first on SeekersGuidance.

Question

Is it incomplete to perform Umra by only visiting Makkah without going to Madina, especially if I’ve recently visited Madina during a previous Umrah?

Answer

In the name of Allah, the Most Compassionate, Most Merciful,

I pray this finds you in the best of states.

The Umra is complete even if one doesn’t visit Madina. [Maydani, Lubab]

This is because the actions making up a valid Umra do not include a visit to Madina.

Umra is completed by performing the circumambulations (Tawaf) around the Ka‘ba in the sacred mosque in Mecca and the 7 circuits (sa‘i) between Safa and Marwa. [Maydani, Lubab]

Nonetheless, there are tremendous benefits to visiting Madina.

Please see The Etiquette (Adab) of the Visitation (Ziyara) of the Prophet ﷺ – Dr. Hisham A. Hellyer

And Allah knows best.

Wassalam
[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Abdul-Rahim Reasat

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found. Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani. He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others. He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

The post Do I Have to Visit Madina in Order to Complete My Umra? appeared first on SeekersGuidance.

Question

How Can I Discharge My Religious Duties When Nerve Inflammation Affects My Coordination, Especially During Neurological Tests?

Answer

May Allah give you ease and well-being.

The simple answer is to ensure you get the obligatory (Fard) and Necessary (Wajib) elements of your worship done when things are difficult. That should be your focus. When things are easier you can aim to have all the elements of worship present.

Worship is a blessing – even in difficulties – as it connects us to Allah. This shows us the reality of us being part of Allah’s greater plan, thereby making it easier to trust in Him and face our tests with strength. Therefore, if you struggle to perform all of the elements of wudu, for example, ensure the obligatory elements of wudu are in place. When you feel better, do the sunna aspects of the wudu as well.

Use this approach to all of your worship during the times when your condition makes worship flare up. The prayer and other acts of worship are valid with just the fard and wajib elements in place. [Shurunbulali, Maraqi al-Falah]

Explain your issue to Allah – despite Him knowing it – as an act of worship and slavehood, and expect much good from him. The Prophet (Allah bless him and give him peace) told us, “…get close, aim right, and be happy!” [Bukhari] Allah knows your test, and there is much good planned for you, insha’Allah.

May Allah facilitate all matters for you.

[Shaykh] Abdul-Rahim Reasat
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History, he moved to Damascus in 2007, where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital, and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

The post How Can I Discharge My Religious Duties When Nerve Inflammation Affects My Coordination, Especially During Neurological Tests? appeared first on SeekersGuidance.

Question

Is a daughter obligated to work and contribute financially to her family if her father is providing? Can a father force his daughter to work in Islam?

Answer

Quran

Allah (Most High) tells us, ‘We have enjoined on man kindness to his parents’ [Quran, 46:15], and ‘Thy Lord hath decreed that ye worship none but Him, that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.’ [Quran, 17:23]

Gentleness

I recommend you use an approach of gentleness and firmness with your father. Explain to him that he makes enough and your money doesn’t need to be used for the family. Mention to him that you would like to save for your education or other endeavour. Tell him that the children shouldn’t be made to contribute if everyone can live within his means and refrain from overspending.

The Prophet (Allah bless him and give him peace) said, “Allah is Gentle and loves gentleness, and He grants reward for it that He does not grant for harshness.” [Ibn Maja]

Please see more details here:

• Fiqh of Financially Supporting One’s Parents and Relatives
• When May Parents Be Disobeyed, and How?
• Rights of Children in Detail
• Rights of Parents
• Can a Mother Take Money From Her Children?
• Can We Ask Our Mother to Contribute to the Rent?

Ustadha Shazia Ahmad lived in Damascus, Syria, for two years, where she studied aqidah, fiqh, tajweed, tafsir, and Arabic. She then attended the University of Texas at Austin and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Can a Father Force His Daughter to Work and Contribute to Bills? appeared first on SeekersGuidance.

Question

I got married three years ago, during which I had a strained relationship with my father and faced issues with my older brother, who interfered in the marriage. We requested the Shaykh performing the nikah to act as my wali since my mother attempted to contact my father, but he did not respond. Was this marriage valid?

Answer

In the Shafi‘i School, the validity of a marriage contract (nikah) depends significantly on the presence of a valid wali (guardian) for the bride. Generally, the father is considered the primary wali, and if he is available and reachable, his consent is required for the marriage to be valid. [Nawawi, Minhaj]

Therefore, based on the Shafi‘i School, the marriage in question is invalid based on the information provided. However, there may be some specific details to be considered, and the questioner is advised to consult the nearest traditional Islamic center to investigate the details of the problem and consider finding other solutions.

Expanded Details 

If the father is estranged but still alive and capable of giving consent, his role as a wali cannot be bypassed without a legitimate reason.

In your case, you mentioned that your mother tried contacting your father, but he did not respond. If he was utterly unreachable after reasonable efforts were made to contact him, and there was no way to get his permission, then a wali from the following closest male relatives or legal authority, such as an appointed Shaykh, could potentially take his place as your wali. Please find the details here.

However, if the father could be contacted but refused to respond out of personal grievances, his lack of involvement might not be sufficient to invalidate the marriage. The Shaykh acting as your wali may have done so on the assumption that the father’s lack of response was an implicit refusal or neglect, which could justify another wali stepping in.

To definitively assess the validity of your marriage, a local Shafi‘i scholar would need to understand the details of your father’s availability and the efforts made to contact him. Under these circumstances, the marriage would likely be valid if the Shaykh fulfilled the requirements of a valid wali. Nevertheless, seeking direct counsel from a scholar who can thoroughly evaluate your situation is recommended.

I pray this is of benefit and that Allah guides us all.
[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post Is My Marriage Valid if the Shaykh Acted as My Wali Due to Estranged Family Relationships? appeared first on SeekersGuidance.

Question

I used to wash my arms in wudu from the wrist to the elbow, not from the fingertips, and I can’t recall when I stopped doing this. It may have been before or shortly after reaching puberty. I’ve also led Tarawih and obligatory prayers. How should I handle missed prayers if my wudu was invalid?

Answer

You can assume that your wudu was valid because it is extremely farfetched for you to have been able to wash your arms, face and feet without also washing your hands by having water reach your hands and thus legally wash them.

Thus you can be confident that your wudu was valid all your life. And reasonable confidence, when it comes to worship, has the legal status of certainty. [Ibn Abidn, Radd al-Muhtar]

The principle above has been established through scholarly consensus. [Attassi, Sharh al-Majalla]

Allah, Most High, says: “Allah desires ease for you; He does not desire difficulty for you.” [2.185]

The Messenger of Allah (blessing and peace be upon him) has said, “Those who make things hard for themselves will be destroyed.” [Muslim]

Duty to follow a scholarly consensus

Many verses establish the duty of believers to submit a scholarly consensus that has been reached.

Allah, Most High, says: “And whoever defies the Messenger after guidance has become clear to them and follows a path other than that of the believers, We will let them pursue what they have chosen, then burn them in Hell—what an evil end!” [4.115]

And Allah knows best.

[Ustadh] Sufyan Qufi

Checked and Approved by Shaykh Abdul-Rahim Reasat

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching for ways to learn Islam reliably and was disappointed at the answers he found locally.

Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani.

He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others.

He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

The post Do I Have to Repeat My Prayers Because I Forgot to Wash My Hands in the Past? appeared first on SeekersGuidance.

Question

Imam Suyuti mentioned that the Prophet (peace and blessings be upon him) had unique permissions, like taking food or clothing without consent and looking at unrelated women. How should we understand these distinctions?

Answer

Imam Suyuti, in his book of Prophetic distinctions (Khasa’is), lists many of the distinctions that the Prophet (may Allah bless him and give him peace) has that the rest of his community does not.

It is important to recognize that Imam Suyuti assumes that the reader understands that the Prophet (may Allah bless him and give him peace), although human, is not like other humans in the sight of Allah Most High. He is the greatest of Allah’s creations and the most beloved of them to Allah.

In this light, Allah Most High has blessed the Prophet (may Allah bless him and give him peace) with specific rights and responsibilities above and beyond what others are given.

The Prophet’s Status to Us

Allah Most High says, “The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers…” [Quran; 33:6]

Additionally, it is a requirement for true faith that one love no other amongst creation as much as they love the Prophet (may Allah bless him and give him peace).

In this light, we see the following statements of the companions:

The Messenger of Allah (may Allah bless him and give him peace) said, “No one’s wealth benefitted me more than that of Abu Bakr.” Abu Bakr replied, “Has Allah benefitted me by anyone other than you?  Has Allah benefitted me by anyone other than you? Has Allah benefitted me by anyone other than you?” [Ahmad]

In another narration:

Abu Bakr wept and said, “O Messenger of Allah, am I and my wealth for any other purpose but to serve you, O Messenger of Allah!.” [Ibn Maja]

Sinless and Flawless Nature of the Prophet

The companions understood that the Prophet (may Allah bless him and give him peace) did not do anything except that it was pleasing to Allah Most High. Thus if he were to ask them for all their wealth, they would not object seeing that this is what Allah Most High wants from them.

The distinctions that Imam Suyuti lists must be understood in this vein.

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 in Darul Mustafa in Tarim, Yemen. There he completed the memorization of the Qur’an and his study of the Islamic Sciences. Throughout his years of study he was blessed to learn from many great scholars: al-Habib Umar bin Hafiz, al-Habib Kazhim al-Saqqaf, al-Shaykh Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019.

The post How Do We Understand the Unique Distinctions Granted to the Prophet (Peace and Blessings Be upon Him) by Allah? appeared first on SeekersGuidance.

Question

What is the easiest thing I can do to improve my relationship with Allah?

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.

The post What Is the Easiest Thing I Can Do to Improve My Relationship with Allah? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Can a menstruating woman approach the Quran without directly touching it?

Shaykh Abdul-Rahim Reasat explains how a menstruating woman can approach the Quran.

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.

The post Can a Menstruating Woman Approach the Quran Without Directly Touching It? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Is it permissible to trim the beard due to job requirements?

Shaykh Abdul-Rahim Reasat addresses whether trimming the beard due to job requirements is permissible.

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.

The post Is It Permissible to Trim the Beard Due to Job Requirements? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

Is eating seafood like fish or shrimp makruh in the Hanafi madhhab?

Shaykh Abdul-Rahim Reasat clarifies whether eating seafood like fish or shrimp is considered makruh in the Hanafi madhhab.

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.

The post Is Eating Seafood Like Fish or Shrimp Makruh in the Hanafi Madhhab? – Shaykh Abdul-Rahim Reasat appeared first on SeekersGuidance.

Question

When is the Qunut performed, and what is its manner?

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.

Qunut in prayer is an act that fulfils the primary purpose of prayer, which is supplication (dua). It is prescribed on various occasions, with some differences among scholars regarding specific instances.

Definition of Qunut

In the Arabic language, Qunut carries several meanings, including:

– Obedience: Allah (Most High) says, “In fact, to Him belongs whatever is in the heavens and the earth—all are subject to His Will.” [Quran, 2:116]

– Prayer: Allah (Most High) says, “O  Mary! Be devout to your Lord, prostrate yourself (in prayer) and bow along with those who bow down.” [Quran, 3:43]

– Silence: As narrated by Zayd Ibn Arqam (Allah be pleased with him), “We used to talk during the prayer, a man would speak to the one next to him in prayer until the verse was revealed, ‘And stand in true devotion to Allah.’ [Quran, 2:238]. Then we were commanded to remain silent and forbidden to speak.” [Bukhari; Muslim]

– Supplication: This is the most common meaning. Imam Nawawi mentioned that Qunut refers to supplicating for good or against evil, saying, “He performed Qunut for him or against him.” [Nawawi, al-Majmu‘]

In Islamic terminology, Ibn ‘Allan defines Qunut as “a specific supplication in a specific part of the standing position during prayer.” [Ibn ‘Allan, al-Futuhat al-Rabbaniyya ‘ala al-Adhkar al-Nawawiyya]

Qunut has several occasions, and its ruling differs among scholars based on these occasions:

Qunut in Fajr Prayer

Scholars have differed regarding the ruling of performing Qunut in the Fajr prayer, with three main opinions:

Hanafi and Hanbali Schools

Qunut in the Fajr prayer is not prescribed. [Ibn Qudama, al-Mughni; Kasani, Bada’i‘ al-Sana’i‘]

They based this on the narration: “The Messenger of Allah (peace be upon him) performed Qunut for a month, supplicating against certain Arab tribes, and then he abandoned it.” [Bukhari; Muslim]

They argued that this indicates abrogation since abandoning it is a sign of it being abrogated.

Maliki School

Qunut in the Fajr prayer is recommended and considered a virtue. [Hattab, Mawahib al-Jalil]

They cited the narration from Anas, who said, “The Messenger of Allah continued to perform Qunut in the Fajr prayer until he departed from this world.” [Bayhaqi; Daraqutni; Ahmad]

Qunut can be performed either before or after the bowing in the second unit of prayer. If one deliberately or forgetfully omits Qunut, nothing is required. However, if one prostrates for omitting it before the Salam, the prayer becomes invalid.

Shafi‘i School

Qunut in the Fajr prayer is a Sunna. [Nawawi, al-Majmu‘]

This is supported by the narration from Anas Ibn Malik (Allah be pleased with him), who said, “The Messenger of Allah continued to perform Qunut in the Fajr prayer until he departed from this world.” [Bayhaqi; Daraqutni; Ahmad]

They stated that omitting Qunut does not invalidate the prayer, but one should perform the prostration of forgetfulness, whether the omission was intentional or due to forgetfulness. The proper place for Qunut is after rising from the bowing position in the second unit of the Fajr prayer.

This outlines the primary opinions regarding the Qunut and its practice within the Fajr prayer.

Qunut in Witr Prayer

Scholars have differed regarding the ruling of Qunut in the Witr prayer, with four main opinions:

Hanafi School

Qunut in Witr is considered necessary (wajib) throughout the entire year, and it should be performed before the bowing (ruku’). However, according to Abu Hanifa’s two companions, Abu Yusuf and Muhammad, it is regarded as Sunna throughout the year before the bowing.

Maliki School– the Well-Known View

Qunut in Witr is disliked (makruh). However, there is a narration from Imam Malik stating that Qunut can be performed in the last half of Ramadan. [ʻIllaysh, Manh al-Jalil]

Shafi’i School– the More Correct View

It is recommended (mustahabb) to perform Qunut in the Witr prayer specifically during the last half of Ramadan. If one performs Witr with a single rak‘a, they should include the Qunut in that rak‘a. If Witr is performed with more than one rak’ah, Qunut should be in the final rak’ah. [Nawawi, Rawdat al-Talibin and al-Majmu‘]

Hanbali School

Qunut in the Witr prayer is recommended throughout the entire year. It should be performed in the final rak‘a of the Witr prayer after the bowing. [Ibn Qudama, al-Mughni]

Qunut During Calamities (Qunut al-Nazila)

Scholars have also differed regarding the ruling of Qunut during calamities, with four main opinions:

Hanafi School

Qunut is not performed outside of Witr except during times of calamity, such as tribulation or disaster. In such cases, the Imam performs Qunut in the audible prayers (salat al-jahriyya). [Ibn ‘Abidin, al-Bahr al-Ra’iq wa Hashiyatuhu Minhat al-Khaliq]

Maliki School– the Well-Known View

Qunut is not performed outside of the Fajr prayer under any circumstances. [ʻIllaysh, Manh al-Jalil]

Shafi’i School – the Correct and Well-Known View among Them, and Some Malikis

If Muslims are afflicted by a calamity such as a plague, drought, harmful rain, fear of an enemy, or the capture of a scholar, they should perform Qunut in all the obligatory prayers. [Nawawi, Rawdat al-Talibin and al-Majmu‘]

This view is supported by the hadith of Ibn ‘Abbas (Allah be pleased with them both), who said: “The Messenger of Allah (Allah bless him and give him peace)  performed Qunut continuously for a month in the Dhuhr, ‘Asr, Maghrib, ‘Isha, and Fajr prayers after saying, ‘Sami‘ Allahu liman hamida’ in the last rak‘a, supplicating against certain Arab tribes, while those behind him would say ‘Amin.’” [Ibn Khuzayma; Hakim; Abu Dawud; Ahmad]

Hanbali School – the Most Accepted View

Qunut is disliked in all prayers except Witr unless Muslims are facing a calamity—excluding a plague (ta‘un). It is recommended for the Imam to perform Qunut in the obligatory prayers, excluding Jumu‘a, during times of calamity to seek relief from it. [Buhuti, Kashshaf al-Qina‘; Sharh Muntaha al-Iradat]

This is based on the hadith that the Prophet (Allah bless him and give him peace) performed Qunut for a month, supplicating against a tribe from among the Arabs, and then abandoned it. [Bukhari; Muslim]

The Dua of Qunut

The Sunna provides several forms of Dua for Qunut, and among the most well-known are:

First Dua

”اللَّهُمَّ إِنَّا نَسْتَعِينُكَ، وَنَسْتَغْفِرُكَ، وَنُؤْمِنُ بِكَ، وَنَتَوَكَّلُ عَلَيْكَ، وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَكْفُرُكَ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ، وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ بِالْكُفَّارِ مُلْحَقٌ.“

“O Allah, we seek Your help, we seek Your forgiveness, we believe in You, we rely on You, we praise You, and we do not deny You. We forsake and leave anyone who disobeys You. O Allah, You alone we worship, to You we pray and prostrate, and to You we strive and hasten. We hope for Your mercy, and we fear Your punishment. Indeed, Your punishment will overtake the disbelievers.” [Bayhaqi; Abu Dawud]

Second Dua

Narrated by Hasan Ibn ‘Ali (Allah be pleased with them both): “The Messenger of Allah (peace be upon him) taught me words to say in the Qunut of Witr:

’اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ.‘

‘O Allah, guide me among those whom You have guided, grant me safety among those whom You have granted safety, take me into Your care among those whom You have taken into Your care, bless me in what You have given, and protect me from the evil You have decreed. Indeed, You decree and none can decree over You. Indeed, he whom You befriend is not humiliated. Blessed are You, our Lord, and Exalted.’” [Ibn Jarud; Ibn Khuzayma; Ibn Hibban; Hakim; Abu Dawud; Tirmidhi; Ahmad]

Third Dua

Narrated by Ubayd Ibn ‘Umayr, that ‘Umar (may Allah be pleased with him) performed Qunut after the bowing, saying:

”اللَّهُمَّ اغْفِرْ لَنَا، وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، وَأَلِّفْ بَيْنَ قُلُوبِهِمْ، وَأَصْلِحْ ذَاتَ بَيْنِهِمْ، وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ، اللَّهُمَّ الْعَنْ كَفَرَةَ أَهْلِ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ، وَيُكْذِّبُونَ رُسُلَكَ، وَيُقَاتِلُونَ أَوْلِيَاءَكَ، اللَّهُمَّ خَالِفْ بَيْنَ كَلِمَتِهِمْ، وَزَلْزِلْ أَقْدَامَهُمْ، وَأَنْزِلْ بِهِمْ بَأْسَكَ الَّذِي لَا تَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ، بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ، وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ، وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ، بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَلَكَ نَسْعَى وَنَحْفِدُ، وَنَخْشَى عَذَابَكَ الْجِدَّ، وَنَرْجُو رَحْمَتَكَ، إِنَّ عَذَابَكَ بِالْكَافِرِينَ مُلْحِقٌ.“

“O Allah, forgive us, and the believing men and women, and the Muslim men and women. Unite their hearts, reconcile their differences, and grant them victory over Your enemies and their enemies. O Allah, curse the disbelievers among the People of the Book who divert others from Your path, deny Your Messengers, and fight against Your allies. O Allah, divide their ranks, shake their feet, and send upon them Your punishment that You do not turn back from the sinful people. In the name of Allah, the Most Merciful, the Most Compassionate. O Allah, we seek Your help and ask Your forgiveness. We praise You and do not deny You. We forsake and abandon those who disobey You. In the name of Allah, the Most Merciful, the Most Compassionate. O Allah, You alone we worship, to You we pray and prostrate, and to You we strive and hasten. We fear Your severe punishment, and we hope for Your mercy. Indeed, Your punishment will overtake the disbelievers.” [Bayhaqi; ‘Abd al-Razzaq; Ibn Abi Shayba]

A Muslim should strive to perform Qunut in their prayer, as following these prescribed forms of supplication aligns with the practice of the Prophet (Allah bless him and give him peace)  and his noble Companions.

For further reading on the topic of Qunut and its rulings, see:

– Mawsu‘at al-Fiqhiyyah al-Kuwaytiyya,

– Al-Fiqh al-Islami wa Adillatuhu by Zuhayli

May Allah grant us success in all that is good. All praise is due to Allah, the Lord of all worlds.

[Shaykh] Dr. Muhammad Fayez Awad

The post What Is the Qunut and How to Perform It? appeared first on SeekersGuidance.

Question

Where did Muslims derive the knowledge of inheritance and the division of estates?

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.

The prophet (Allah bless him and give him peace) said:

“Learn the laws of inheritance and teach them to the people, for I am a mortal. Knowledge will be taken away, and there will come a time when two people will differ concerning the inheritance, and they will not find anyone to resolve the matter between them.” [Hakim; Nasa’i; Darami]

The science of inheritance, or Ilm al-Fara’id, is the knowledge concerned with the distribution of a deceased person’s estate according to the rulings of Islamic law. This science holds great significance in Islam for several reasons:

Establishing Justice

The science of inheritance aims to distribute the estate fairly among the heirs, according to specific shares prescribed by Islamic law. This ensures that no bias or injustice occurs among the heirs.

Maintaining Family and Social Order

This knowledge helps in preserving family and societal relationships by distributing the inheritance in a manner that prevents disputes and conflicts among family members.

Emphasizing Women’s Rights

Islamic law has allocated a specific share of the inheritance to women, a share that is fixed and cannot be manipulated. This guarantees their financial rights.

Implementing Allah’s Commands

Distributing inheritance according to Islamic law is part of fulfilling Allah’s commands and following His guidance. Thus, it is considered an act of worship through which a Muslim draws closer to Allah.

Preserving and Circulating Wealth

The science of inheritance contributes to the organized circulation of wealth across generations, thereby contributing to the economic stability of families and society as a whole.

Clarifying Islamic Rulings

Ilm al-Fara’id is a part of Islamic jurisprudence that clarifies the legal rulings related to inheritance. It helps Muslims apply Sacred Law correctly in their practical lives.

The knowledge of inheritance (Ilm al-Fara’id) derives its principles from three main sources:

One: The Quran

Most of the rulings on inheritance are derived from the Quran, such as the inheritance of the husband, wife, father, mother, daughter, and others. The verses concerning inheritance in the Quran are both comprehensive and detailed. These verses include:

Sura al-Nisa [4:7-8]

“For men there is a share in what their parents and close relatives leave, and for women there is a share in what their parents and close relatives leave—whether it is little or much. (These are) obligatory shares. If (non-inheriting) relatives, orphans, or the needy are present at the time of distribution, offer them a (small) provision from it and speak to them kindly.”

Sura al-Anfal [8:74-75]

“Those who believed, migrated, and struggled in the cause of Allah, and those who gave (them) shelter and help, they are the true believers. They will have forgiveness and an honorable provision. And those who later believed, migrated, and struggled alongside you, they are also with you. But only blood relatives are now entitled to inherit from one another, as ordained by Allah. Surely Allah has (full) knowledge of everything.”

Sura al-Nisa [4:11]

“Allah commands you regarding your children: the share of the male will be twice that of the female. If you leave only two (or more) females, their share is two-thirds of the estate. But if there is only one female, her share will be one-half. Each parent is entitled to one-sixth if you leave offspring. But if you are childless and your parents are the only heirs, then your mother will receive one-third. But if you leave siblings, then your mother will receive one-sixth—after the fulfillment of bequests and debts. (Be fair to) your parents and children, as you do not (fully) know who is more beneficial to you. (This is) an obligation from Allah. Surely Allah is All-Knowing, All-Wise.”

Surat al-Nisa [4:12]:

“You will inherit half of what your wives leave if they are childless. But if they have children, then (your share is) one-fourth of the estate—after the fulfillment of bequests and debts. And your wives will inherit one-fourth of what you leave if you are childless. But if you have children, then your wives will receive one-eighth of your estate—after the fulfillment of bequests and debts. And if a man or a woman leaves neither parents nor children but only a brother or a sister (from their mother’s side), they will each inherit one-sixth, but if they are more than one, they (all) will share one-third of the estate—after the fulfillment of bequests and debts without harm (to the heirs). (This is) a commandment from Allah. And Allah is All-Knowing, Most Forbearing.”

Surat al-Nisa [4:176]

“They ask you (for a ruling, O Prophet). Say, ‘Allah gives you a ruling regarding those who die without children or parents.’ If a man dies childless and leaves behind a sister, she will inherit one-half of his estate, whereas her brother will inherit all of her estate if she dies childless. If this person leaves behind two sisters, they together will inherit two-thirds of the estate. But if the deceased leaves male and female siblings, a male’s share will be equal to that of two females. Allah makes (this) clear to you so you do not go astray. And Allah has (perfect) knowledge of all things.”

Two: The Sunna of the Prophet

Many inheritance rulings are derived from the Sunna, such as the inheritance of the maternal grandmother and sisters along with daughters. The scholars of Hadith have compiled chapters on inheritance in their works.

Imam Bukhari, in his Sahih, included 31 chapters under the Book of Inheritance, where he narrated the relevant Hadiths. Similarly, Imam Muslim in his Sahih devoted six chapters to the topic of inheritance. Other Hadith scholars have also addressed this subject extensively.

Three: Consensus (Ijma’)

The science of inheritance has received considerable attention from jurists, and they have reached a consensus on it, refining and organizing it to its present state. The consensus referred to here is the definitive consensus that is supported by clear evidence from the Quran and Sunna.

Consensus serves as a confirming, not a founding, source of rulings. An example is the inheritance of the paternal grandmother, established by the ijtihad of ‘Umar Ibn al-Khattab (and agreed upon by the Companions and subsequent scholars). [Ibn Hibban]

Recommendation

For comprehensive understanding, it is recommended to consult the following sources:

– Al-Ahkam al-Shar‘iyya fi al-Ahwal al-Shakhsiyya by Qadri Pasha
– Al-Ahwal al-Shakhsiyya: al-Ahliya wa al-Wasiyya wa al-Tarikat by Dr. Ahmad al-Kurdi
– Al-Ahwal al-Shakhsiyya fi al-Ahliyah wal-Wasiyyah wal-Tarikat by Dr. Mustafa Al-Siba’i and Dr. Abdul Rahman al-Sabuni
– Al-Ahwal al-Shakhsiyya by Dr. Ahmad Al-Hajji Al-Kurdi
– Mabahith fi ‘Ilm al-Mawarith by Dr. Mustafa Muslim
– Sharh Matn al-Rahbiyya fi ‘Ilm al-Fara’id by Sibt Maridini
– Sharh al-Fara’id al-Sirajiyya by Jurjani
– Fath al-Mughith fi Ahkam wa Maqasid al-Mawarith by Dr. ‘Usama al-Hamwi

We ask Allah to grant us success in adhering to His laws and following the rulings of His religion. Indeed, He is the All-Hearing, the Answerer of prayers.

[Shaykh] Dr. Muhammad Fayez Awad

The post Where Did Muslims Derive the Knowledge of Inheritance? appeared first on SeekersGuidance.

Question

What should I do if my debts increase?

Answer

In the name of Allah, and all praise is due to Allah, and blessings and peace be upon our master Muhammad, the Messenger of Allah, his Family, his Companions, and those who follow him.

Circumstances

A person goes through various circumstances in their life, such as poverty and wealth, health and sickness, activity and laziness—these are inevitable. However, a wise person, knowing this, does not surrender to nor accept their bad situation.

Instead, they should take precautions to avoid falling into such traps and hasten to escape from bad circumstances by first turning to and relying on Allah (Most High) and secondly through good planning and financial prudence.

Debt

Debt is a burden at night and a humiliation during the day, as the Arabs say. It is something from which the Prophet (Allah bless him and give him peace) sought refuge, as mentioned in several hadiths.

One such hadith is narrated by ‘Anas (Allah be pleased with him), where he said: I served the Messenger of Allah (Allah bless him and give him peace) when he would stop to rest, and I heard him frequently say: “O Allah, I seek refuge in You from worry and sorrow, from incapacity and laziness, from miserliness and cowardice, and from the burden of debt and the domination of men.” [Bukhari]

In another narration, it is reported from Abu Sa‘id al-Khudri that the Messenger of Allah (Allah bless him and give him peace) entered the mosque one day and found a man from the Ansar named Abu Umama sitting there. He said, “O Umama, why do I see you sitting in the mosque when it is not the time for prayer?”

He replied, “Worries have overtaken me, and debts, O Messenger of Allah.” The Prophet (Allah bless him and give him peace) then said, “Shall I not teach you some words that, if you say them, Allah will relieve your worries and settle your debts?”

Abu Umama replied, “Yes, O Messenger of Allah.” The Prophet (Allah bless him and give him peace) then instructed him: “Say in the morning and in the evening: ‘O Allah, I seek refuge in You from worry and sorrow, from incapacity and laziness, from miserliness and cowardice, and from the burden of debt and the domination of men.’”

Abu Umama said, “I did that, and Allah relieved my worries and settled my debts.” [Abu Dawud]

Furthermore, the greatest means of overcoming debts is through seeking refuge in and earnestly supplicating to Allah (Most High). Some of the most prominent methods include:

Seeking Forgiveness (Istighfar)

Allah (Most High) says: “Seek your Lord’s forgiveness, (for) He is truly Most Forgiving. He will shower you with abundant rain, supply you with wealth and children, and give you gardens as well as rivers.” [Quran, 71:10-12]

Sending Blessings upon the Prophet (Allah Bless Him and Give Him Peace)

Sending salutations upon the Prophet (Allah bless him and give him peace) relieves debt and removes anxiety.

Supplicating with the Greatest Name of Allah (al-Ism al-A‘zam)

Utilizing the name of Allah, which is believed to be the most powerful in supplication, to seek help.

Reciting the Dua of Distress

Regularly invoking the supplication for relief from distress and hardship.

Repeating the Prophetic Dua Mentioned in the Previous Hadith of Abu Umama

Recite the dua for relief from worry and debt as mentioned earlier.

Other Supplications

Among these is what was narrated by Tabarani from Abu Wa’il: A man came to ‘Ali (Allah be pleased with him) and said, “O Commander of the Faithful, I am unable to repay my debt, so help me.”

‘Ali (Allah be pleased with him) responded:
“Shall I not teach you some words that the Messenger of Allah (Allah bless him and give him peace) taught me? Even if you had a debt as heavy as a mountain, Allah would repay it on your behalf.

Say: ‘O Allah, suffice me with Your lawful provisions over the unlawful, and enrich me by Your grace over all besides You.’” [Tabarani, al-Du‘a’]

It is crucial in matters of debt that the borrower intends to repay the debt and return it to its rightful owner. The borrowing should not be for anything impermissible or disliked.

Abu Hurayra (Allah be pleased with him) narrated that the Prophet (Allah bless him and give him peace) said:

“Whoever takes the money of people with the intention of repaying it, Allah will repay it on his behalf, and whoever takes it with the intention of wasting it, Allah will destroy him.” [Bukhari]

Abdullah Ibn Ja‘far reported that the Messenger of Allah (Allah bless him and give him peace) said: “Allah is with the debtor until he repays his debt, as long as it is not something that Allah dislikes.” [Ibn Maja]

Seeking Assistance

Moreover, if the situation becomes dire for the debtor and the waiting period becomes prolonged, there is no harm in seeking assistance from someone of good character who can help. There is also no shame in taking from Zakat funds, as it falls under the category of “those in debt” (Gharimin) mentioned in the Quran.

A wise and prudent person should not burden themselves with unnecessary debt, except in cases of absolute necessity. They should manage their affairs wisely, balance their income and expenses, and reduce spending on luxuries and desires. For when the soul becomes indulgent and is not restrained, it leads one to excessive pleasures, ultimately leading to ruin.

We ask Allah to protect us from the evil of our souls and to cover us all with His beautiful cover in this life and the Hereafter. We seek refuge in Allah from the burden of debt and the oppression of men. All praise is due to Allah, the Lord of all worlds.

[Shaykh] Dr. Muhammad Abu Bakr Badhib

The post What Should I Do If My Debts Increase? appeared first on SeekersGuidance.

Question

Is the wife or the husband’s family considered his immediate family in Islam? How should a wife respond to being told she is replaceable, and does this affect the value of marriage?

Answer

Thank you for your question. A man’s immediate family includes his wife and children, and his parents and siblings.

Quran

How does Allah speak about marriage in His book?

Allah (Most High) says, “And of His signs is that He created for you wives from yourselves that you might find tranquility in them, and He set between you love and affection. In this, are signs for people who reflect.” [Quran, 30:21]

And He refers to marriage as “a solemn covenant” [Quran, 4:21]

And He often mentions kindness in marriage: He says to the husbands, “Live with them in kindness,” [4:19], and, “Give them their dowry in kindness,” [4:25] And in the case of separation, “Keep them honorably, or release them in kindness,” [2:229] Allah (Most High) also warns husbands, “House them in your own homes, according to your means. And do not harass them, to make life intolerable for them.” [65:6]

A wife’s piety is mentioned as well, “So virtuous women are humbly obedient, guarding in absence what Allah would have them guard.” [Quran, 4:34]

And the most beautiful metaphor is used for a married couple, “They are a garment for you and you are a garment for them.” [Quran, 2:187]

Marriage is meant to be wrapped up in goodness, excellence, mutual understanding, protection, support, and love. This is evident from the prophetic marriages as an example for us.

Replaceable

This is not something that any wife wants to hear, but I encourage you not to label your marriage as having no value. Rather, this points toward the need for open communication, effort, trying new solutions, and patience all around.

I encourage you to see these links. Make dua, apply the advice to the best of your ability, pray tahajjud and the prayer of need, and know that a happy marriage only happens with much effort and sacrifice. Try to glean advice from others in successful marriages.

Course Suggestions:

• Marriage in Islam: Practical Guidance for Successful Marriage
• Making Love Last: Prophetic Principles for a Successful Marriage

Answer Suggestions:

• Istikhara Prayer
• Prayer of Need (Salat al-Haja)
• Resolving Conflict Between Husband and Wife
• Will Allah Forgive Me For Fighting With My Husband?
• Should I Divorce My Husband If All We Do Is Argue?
• Love, Marriage, and Relationships in Islam: All Your Questions Answered

Book Suggestions:

• Chapman, G: Five Love Languages Revised Edition
• The Seven Principles for Making Marriage Work
• The Surrendered Wife: A Practical Guide To Finding Intimacy, Passion, and Peace
• Handbook of a Healthy Muslim Marriage

Article Suggestions:

• What Makes A Marriage Work – Shaykh Hamza Yusuf
• 25 Years’ Worth of Marriage Advice: Hina Khan-Mukhtar

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 and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post What Is the Value of a Marriage If a Wife Is Told She Is Replaceable? appeared first on SeekersGuidance.

Question

I follow the Shafi‘i madhhab when it comes to combining prayers, particularly based on Ibn Ziyad al-Yamani’s view regarding intention and the lack of a gap between prayers. However, I do not adhere to other Shafi‘i rulings on conditions like travel distance and wudu. Is it valid to combine prayers in this manner, or does this selective approach affect the validity of my prayer?

Answer

In the Name of Allah, the Most Merciful and Compassionate,

Thank you for your question.

Like other Schools, the Shafi‘i School is a well-established system of law, and following it properly means adhering to its rulings cohesively. When it comes to the issue of combining prayers during travel, the scholars of the Shafi’i School have laid out specific conditions, which should be followed for the act to be valid according to the School.

Conditions for Combining Prayers

According to the Shafi‘i School, combining prayers (jama‘a) is permitted under certain conditions, such as during travel, rain, or illness. It is essential also to consider the other foundational conditions of the School, including:

The Conditions for Shortening and Joining Prayers on Travel

1. The core intention of the journey should not be disobedience to Allah (Most High).
2. The destination should be more than 80 kilometers (50 miles) one way.
3. The journey commences when leaving the boundaries of one’s city.
4. The journey ends immediately upon reaching a location where one intends to stay for four days or more. [Nawawi, Minhaj]
5. That one performs prayers that become obligatory within the travel period.
6. That the person is aware of the permissibility of the dispensation to shorten and/or combine the prayers.
7. That the person does not follow an imam who prays the whole prayer.
8. That the person intended to shorten their prayers at the beginning of their prayer.
9. The person completed three things to allow for combining prayers during the first prayer: prayed in sequence, intended to combine prayers at some point during the first prayer, and prayed the second prayer after the first prayer without a long break between the two.
10. When delaying the earlier prayer to the time of the later prayer, one has the intention to delay the earlier prayer. [Nawawi, Al-Majmu‘]

For further details, please visit the Reliance of the Traveller by Shaykh Nuh Ha Mim Keller, and consider signing up for our current course: Ship of Salvation – Imam al-Hadrami’s Primer on Beginner Shafi‘i Fiqh.

Consistency in Following the Madhhab

It is not permissible to selectively follow rulings from within a School or from different scholars within a School, especially if this leads to the pursuit of convenience or traffic (“patchwork” or “piecemeal juristic amalgamation,” which is invalid). The scholars of the Shafi‘i School laid out rulings within the School’s framework, including minor and major rulings that should not be taken in isolation.

If you choose to follow the Shafi‘i School, it is essential to follow the conditions of combining prayers in their entirety, including travel distance and other prerequisites. If you find certain aspects difficult to follow, seeking guidance from a scholar who can explain them further or help address specific concerns may be beneficial.

May Allah (Most High) grant you ease and success in your worship.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post Is Selectively Following the Shafi’i School Valid? appeared first on SeekersGuidance.

Question

I struggle with overthinking, worry, and anxiety, especially about helping my mom and during interviews. I also find it hard to grasp concepts when reading. Can you advise on managing these issues?

Answer

Thank you for your question. These things can be overcome. It’s just a matter of keeping your nose to the ground and trusting in Allah (Most High).

Worry and Grief

Abdullah Ibn Mas‘ud reported that the Messenger of Allah (Allah bless him and give him peace) said, “Never is a servant struck by worry or grief but let him say, ‘O Allah, I am Your servant, the son of Your servant, the son of Your maidservant. My forelock is in Your hand, Your decision over me has passed, and Your decree upon me is in justice. I ask You by every name with which You have named Yourself or revealed in Your Book, or taught to one of Your creatures, or kept hidden in the Unseen with You that You make the Quran the spring of my heart, the light of my insight, the banisher of my depression, and the expeller of my anxiety,’ then Allah will expel his worry and replace his grief with joy.” They said, ‘O Messenger of Allah, should we study these words?’ The Prophet said, ‘Of course, whoever hears them should study them.’” [Ibn Hibban, Graded as Sahih, Arna‘ut]

اللَّهُمَّ إِنِّي عَبْدُكَ ابْنُ عَبْدِكَ ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ مَاضٍ فِيَّ حُكْمُكَ عَدْلٌ فِيَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي وَنُورَ بَصَرِي وَجِلَاءَ حُزْنِي وَذَهَابَ هَمِّي

Calm

The most comprehensive advice I can give you about worry and anxiety is here:

• How Do I Calm My Worries?
• How Do I Deal With Anxiety When It Causes Me To Make Bad Decisions?
• I Suffer Under Severe Anxiety. What Can I Do to Stay Mentally Well?
• Amazing Supplications When Faced With Stress and Anxiety – Habib Kadhim

Please read them carefully and learn the supplications within.

Reading Comprehension

Here are some ideas I encountered online

1. Improve your vocabulary (use flashcards, dictionaries, and read more)

2. Come up with questions about the text you are reading

3. Use context clues (focus on the key phrases or ideas in a sentence and deduce the main idea of a sentence or paragraph

4. Look for the main idea (When reading, pause every few paragraphs and see if you can decipher the main idea)

5. Write a summary of what you read

6. Break up the reading into smaller sections (For example, you could read two paragraphs at a time and then pause to quickly summarize what you just read in your mind)

7. Pace yourself (set realistic goals for your reading practice and habits)

Interviews

I haven’t had many interviews myself, so I gathered some resources online for you:

• How to Relax Before a Job Interview
• How To Conquer Interview Anxiety (Plus 12 Techniques)
• 35 Tips for Overcoming Interview Anxiety

Success

Please remember that all success is from Allah and remember this important hadith in which you can find solace:

The Prophet (Allah bless him and give him peace) said, “And know that whatever befalls you was not going to miss you and whatever comes to you was never going to miss you.” [Ibn Hibban, Graded as Sahih, Arna‘ut]

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 aqidah, fiqh, tajweed, tafsir, and Arabic. She then attended the University of Texas at Austin and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Can You Help Me with Worry, Anxiety and Reading Comprehension? appeared first on SeekersGuidance.

Question 

Is it permissible for me to continue using a phone that was purchased with money gifted by my aunt, who works at a bank where her job involves interest?

ِAnswer

In the Name of Allah, the Most Merciful and Compassionate.

Thank you for your question.

You may continue using the phone purchased with money gifted by your aunt. The funds she provided are regarded as coming from a different source altogether or, at worst, from her bank salary, deemed to originate from the bank’s permissible earnings, such as service fees.

Excessive and Invasive Questions

One should avoid invasive questions.  Allah (Most High) says, “O you who believe, seek not answers about things, which if disclosed in new commands would only dismay you.” [Quran, 5:101] The Prophet (Allah bless him and give him peace) mentioned, “The only thing that led to the downfall of those before you was their excessive questioning and their disagreements with their prophets.” [Bukhari]

Proof

Imam Suyuti states, “Dealing with a person whose money is largely derived from haram sources, when the haram portion is not clearly identified in rem, is not considered haram according to the most reliable opinions (preferred view)”. [Suyuti, Ashbah]

Avoiding Doubtful Matters

The recommendation (istihbab) to avoid doubtful matters applies to individuals who possess a strong commitment to the fundamentals of Islam and are in a position to pursue spiritual excellence.

I pray this is of benefit and Allah guides us all.

[Shaykh] Muhammad Carr
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 for 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’ah Board Member for Islamic Asset Management & Insurance Companies since 2001, aligning financial practices with Islamic principles.

The post Is It Permissible to Accept a Gift from Someone Whose Income Is Derived from Haram Sources? appeared first on SeekersGuidance.

Question

Is it permissible to trek in jungles and caves, as some say that is where the Jinn dwell?

Answer

In the Name of Allah, the Most Merciful and Compassionate

The Jinn indeed dwell in places with impurities, where Allah Most High is not remembered, and where humans do not frequent.

The Prophet (may Allah bless him and give him peace) said “Indeed these abandoned areas of impurity are places where the devils and jinn are present, so when any of you goes to relieve himself let him say, ‘Oh Allah I seek refuge in you from male and female demons.’” [Abu Dawud]

Commenting on this narration, the scholars mention that the Jinn wait for humans in such places to harm them.

Although the above narration does not prohibit going to these places, it certainly indicates that one should avoid it as much as possible. Other narrations discourage letting one’s children outside at the beginning of the night, due to the spreading of the Jinn at that time.

Lessons from the Above Hadith

Firstly, one should not frequent such places without need or benefit.

Secondly, when one does visit such places, one should avoid doing so at nighttime, one should be mindful to seek refuge in Allah Most High from the Jinn and abundantly remember Allah while there.

Hiking and Walking in Nature

This is not to discredit the importance and permissibility of things like hiking and walking in nature. The discouragement above is regarding abandoned places where filth is present and Allah is not mentioned. Trails through the forest are not abandoned, even though they are frequented less than public areas.

One can intend to fulfill the Quranic command of travelling the land to reflect on the greatness of Allah.

Still, if one is hiking through trails, it is better to do so in a group, during daylight hours, and to remember Allah and to seek refuge in Allah Most High from the evil Jinn.

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 in Darul Mustafa in Tarim, Yemen. There he completed the memorization of the Qur’an and his study of the Islamic Sciences. Throughout his years of study he was blessed to learn from many great scholars: al-Habib Umar bin Hafiz, al-Habib Kazhim al-Saqqaf, al-Shaykh Umar bin Husayn al-Khatib, and others. Upon returning, he joined the SeekersGuidance faculty in the summer of 2019.

The post Is It Permissible to Trek in Jungles and Caves? appeared first on SeekersGuidance.

Question

What are the appropriate boundaries in interactions between men and women?

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.

Allah created humans as male and female, each with their own characteristics and attributes, and through them, life is completed and the world is populated.

Islam has established rules, etiquettes, and guidelines that elevate the relationship between the sexes to the highest levels of purity, chastity, and refinement. These rules consider natural inclinations and provide a lawful way to satisfy desires—through marriage—thereby protecting honor, eliminating immorality, and promoting chastity.

One of the important guidelines is the prohibition of unrestricted mixing and seclusion between non-mahram (unmarriageable) men and women. Islam commands modest dressing, lowering the gaze, and limiting conversation between men and women to what is necessary without engaging in a soft or flirtatious tone. These are fundamental principles that apply to everyone.

As for interactions between men and women for legitimate reasons, such as work or education, it is permissible as long as both men and women adhere to Islamic etiquettes in terms of dress, speech, and conduct.

However, if a woman is immodestly dressed, softens her voice, engages in flirtation or joking, or behaves in a way that decent nature rejects, this is forbidden and leads to many evils and corruption.

Here are key guidelines to adhere to:

Lowering the Gaze

Allah (Most High) says: “(O Prophet!) Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do.” [Quran, 24:30]

Avoiding Seclusion with a Non-Mahram Woman

Ibn ‘Abbas reported that the Prophet (Allah bless him and give him peace) said:

“A man should not be alone with a woman unless there is a mahram with her.” [Bukhari; Muslim]

Avoiding Situations that May Lead to Temptation

Abu Sa‘id al-Khudri reported that the Messenger of Allah (Allah bless him and give him peace) said:

“The world is sweet and green, and indeed Allah is making you succeed one another in it, so observe how you act. Fear the world and fear women, for the first trial of the Children of Israel was due to women.” [Muslim]

Usama Ibn Zayd reported that the Prophet (Allah bless him and give him peace) said:

“I have not left behind me any trial more harmful to men than women.” [Bukhari; Muslim]

Avoiding Physical Contact with Non-Mahram Women

Shaking hands with a non-mahram woman is forbidden, as it can lead to prohibited actions. Ma‘qil Ibn Yasar reported that the Messenger of Allah (Allah bless him and give him peace) said:

“For one of you to be stabbed in the head with an iron needle is better for him than to touch a woman who is not lawful for him” [Tabarani].

Allah has instructed the wives of the Prophet (Allah bless him and give him peace) with high standards of conduct, and the women of the Muslim community should follow their example. Allah (Most High) says:

“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]

This is because a heart inclined towards sin cannot resist even the slightest cause leading to it, such as a soft tone. Therefore, when it is a means to a prohibited end, it is also forbidden.

Women are also prohibited from doing things that attract men’s attention, such as wearing perfume or other adornments meant to be exclusive for their husbands. This is clearly stated in the hadith: Abu Musa al-Ash‘ari reported that the Prophet (Allah bless him and give him peace) said:

“Any woman who applies perfume and passes by people so that they can smell her fragrance is an adulteress, and every eye is an adulterous.” [Ibn Khuzayma; Ibn Hibban; Hakim; Ahmad]

Therefore, every Muslim man and woman must adhere to Allah’s commands and prohibitions to find happiness in this life and the hereafter and to meet their Lord with a sound heart. May Allah grant us success in following His laws and applying them. Indeed, He is the All-Hearing, the Answerer of prayers.

[Shaykh] Dr. Muhammad Fayez Awad

Shaykh Dr. Muhammad Fayez Awad, born in Damascus, Syria, in 1965, pursued his Islamic studies in the mosques and institutes of Damascus. A graduate of the Islamic University of Medina in 1985, he holds a Ph.D. in Islamic Studies from Bahauddin Zakariya University in Pakistan.

He has extensive experience developing curricula and enhancing the teaching of various academic courses, including conducting intensive courses. Shaykh Awad has taught Fiqh, Usul al-Fiqh, Quranic sciences, the history of legislation, inheritance laws, and more at several institutes and universities such as Al-Furqan Institute for Islamic Sciences and Majma‘ al-Fath al-Islami in Damascus.

He is a lecturer at the Sultan Muhammad al-Fatih Waqf University in Istanbul, teaching various Arabic and Islamic subjects, and teaches at numerous Islamic institutes in Istanbul. Shaykh Awad is a member of the Association of Syrian Scholars, a founding member of the Zayd bin Thabit Foundation, a member of the Syrian Scholars Association, and a member of the Academic Council at the Iman Center for Teaching the Sunna and Quran.

Among his teachers from whom he received Ijazat are his father, Shaykh Muhammad Muhiyiddin Awad, Shaykh Muhiyiddin al-Kurdi, Shaykh Muhammad Karim Rajih, Shaykh Usama al-Rifai, Shaykh Ayman Suwaid, Shaykh Ahmad al-Qalash, Shaykh Muhammad Awwama, and Shaykh Mamduh Junayd.

The post What Are the Appropriate Boundaries Between Men and Women? appeared first on SeekersGuidance.

There is a principle taken from the prophetic teachings that Allah deals with the servant as the servant deals with Allah. And Allah places the servant at the level that the servant places Allah in their life. As you are, so shall you find.

If Allah is the priority for you in your life, then you will be a priority amongst Allah’s servants with Allah. Allah places you in the station in the Hereafter as you place Allah in your priorities in this life.

Circles of Association

One of the neglected Sunnas of our religion is visiting the scholars and the righteous for Eid.  This is a prophetic practice. The Prophet’s house was open for visitation (Allah bless him and give him peace). The days of Eid are days of visiting. Visiting circles of family, friendship and the circles of those who are exemplars: the scholars and the righteous. 

There are four key circles of association that we need to connect with. They are family, friends, exemplars (the people of knowledge and the people of righteousness), and community. One should participate in each of these four social circles by visiting them and inviting them over. 

For them to come over is that you are there to show respect but also to get some time with them so you can seek some advice for your religious practice, your children’s religious practice, etc. Likewise, in visiting them you observe some of the Sunna that they practice. Benefit from them.

Purpose in Life

 It is related from Rabi‘ah al-Adawiyyah (a female scholar) that on the day of Eid, Utbah al-Ghulam came to her, dressed in the best of clothes. She asked him, “Why are you dressed so fancy?” Utbah said to her, “How can I not rejoice when He is truly my Master and I have become truly His servant?” Rabi‘ah was pleased with that answer. It was not worldly rejoicing.

Utbah was rejoicing because he, by turning to Allah, had come to the faithful realization that Allah is his Master. Allah is his purpose. “Allah is my joy.” And he realized who he truly is: a servant of Allah. “My purpose and pleasure in life is in my devotion and devotedness to Allah.” 

The way to attain this joy and this rejoicing is to take the means of drawing closer to Allah. The Prophet (Allah bless him and give him peace) relates in the Hadith Qudsi, Divine words inspired to the Prophet (Allah bless him and give him peace), that Allah Most High tells us, “My servant draws close to me by nothing more beloved to me than what I have made obligatory upon him. And my servant continues to draw close to me through voluntary works until I love him.”

Attain Allah’s Love

The way of attaining the love of Allah is first through fulfilling one’s obligations and then through going above and beyond that by doing the recommended and voluntary acts. One does them seeking to attain the love of Allah and that is where one finds joy, happiness, and rejoicing. Our acts of devotion are acts of seeking Divine love, seeking to find happiness, and reaching the station of rejoicing. That is the joy and that is the rejoicing. No happiness is found in the fleeting because it will not go with you to the grave. 

In that Hadith Qudsi,  Allah tells us, “And when I love them, I become the eyes by which they see, the ears by which they hear, the hand by which they grasp, the feet by which they walk.” In one narration it says, “I become them,” meaning that Allah becomes one’s primary object of awareness. One is more aware of Allah than one is aware of one’s sight, hearing, abilities, and strength because Allah created them. Allah is the one who has created you and He is sustaining you and all your faculties. Allah should come first in our consciousness. 

When the servant, through their acts of turning to Allah and drawing closer to Allah, reach that station of closeness and love, they reach presence with Allah and consciousness of Allah. They are with Allah and that is where they find the station of immovable contentment and joy. They find that all besides that is otherness that keeps what keeps one away from Allah, from their beloved. Rather, such a faithful servant finds their happiness in Allah Himself, in what is bounty and mercy from Allah, and all that makes them present with their beloved: Allah.

From Allah to You

Such a servant seeks the love of Allah. And he seeks the love of Allah’s righteous servants because the love of the righteous servants is a means by which one can draw close to Allah. Ibn Ataillah al-Sakandari said in his Hikam, “Do not rejoice in the act of obedience because you did it. Rather rejoice in the act of obedience because it is from Allah to you.” This is a subtle and critical matter.

It is not that one rejoices in the act of worship because one did something. – “I prayed and I fasted and I recited Quran and I stood in prayer and I went to the Mosque and I learned and I taught, etc.” – You rejoice in the Divine act and gift to you and not in yourself. 

The people who know Allah behold all their acts of devotion, all good, and all matters as being from Allah to them. Everything in their life becomes from the bounty and mercy of Allah. When they attain true realization of that, then all their times and moments become moments of rejoicing. This is why the poet said, “My day of celebration is when I behold You. My true joy is when I wipe away any sense of I.”

Rejoice in the Everlasting

The scholars said, “Whoever attaches themselves to the fleeting is deluded.” How could you be truly happy with something that is not going to last? Prophet Ibrahim (upon him be peace) said:

لَاۤ أُحِبُّ ٱلۡـَٔافِلِینَ

“‘I love not those that disappear.’” [Quran, 6:76; tr. Keller, Quran Beheld]

This is why Allah tells us:

قُلْ بِفَضْلِ ٱللَّهِ وَبِرَحْمَتِهِۦ فَبِذَٰلِكَ فَلْيَفْرَحُوا۟ هُوَ خَيْرٌۭ مِّمَّا يَجْمَعُونَ

“Say, ‘In this bounty of Allah and mercy of His, in that let them rejoice; It is better than all they amass.’” [Quran, 10:58; tr. Keller, Quran Beheld]

The faithful servants of Allah rejoice in the eternal and everlasting Allah. They rejoice in all that draws them closer to Allah, for the sake of Allah. And they learn how to detach themselves from the perishing and fleeting. May Allah honor us with this reality and make our day of rejoicing continual.

The post The True Joy: Attaining Love appeared first on SeekersGuidance.

There is a great misconception. Many people will say that adoption is prohibited in Islam and this is a mistake. Adoption has two levels of rulings in the Sacred Law. 

At the level of the individual, it is a virtuous, praiseworthy act (mustahabb). No one is obligated to adopt. But the act of adopting is an act that is pleasing to Allah and it is rewarded. That is not the only ruling with respect to adoption. Adoption is also a collective obligation socially.

As Muslims, we have two types of responsibility: personal duties and collective duties. Personally, we are responsible for believing, praying, fasting, doing what is lawful, and avoiding what is prohibited, etc. 

We also have collective duties which are everything that safeguards the fundamental good, worldly and spiritual, in society. We share in the collective obligation for its fulfillment. Everything that upholds the collective good in all its aspects: social, economic, political, and spiritual.

Communal Obligations

These communal obligations are just as obligatory as what is personally obligatory except that not everyone has to fulfill every collective obligation because we cannot. The things that are required in society to uphold the good are numerous. However, as individuals, the least of faith is that one must wish for the fulfillment of every social good and the prevention of every social harm. 

If in society, there is any collective obligation that is not fulfilled then everyone shares in the moral culpability and sin of it is non-fulfillment. Some people are poor and their need is not being attended to: the alleviation of poverty. That is a non-fulfillment of a collective obligation. If there are people who are oppressed or marginalized and there are not sufficient people taking the means to address that, there is collective culpability as well. 

Numerous examples exist. The jurists mention if people bring chickens in cages that are too constrained (there are too many chickens in the cage) then the person who does that is individually culpable. But there is a collective obligation that can be addressed. This is part of the role of government as well, to ensure that these things are taken care of. There is a there is a societal duty for everybody because the government cannot and will not do everything. And the government is not a substitute for this sense of collective obligation. 

There are many other examples. Amongst these is that if there are children in need of someone to take care of them and to raise them such that without that their needs, interests, and well-being would not be properly attended to, then this too is a collective obligation. If it is unfulfilled there is a shared collective sin in its non-fulfillment. 

The Prohibited Adoption

So there is a personal ruling and a collective ruling regarding adoption unequivocally. The source of confusion is very straightforward, many people will say well adoption is prohibited in Islam. The adoption that is prohibited is a very particular type of adoption. For a number of wisdoms, it is prohibited. This is when someone ascribes a child to themselves as being their own child and negates their being the child of someone else. There are a number of wisdoms with respect to that. 

However, what is not just permitted but praiseworthy and a collective obligation is guardianship (kafala). In guardianship, the role of the adopting parent is that they have taken on the responsibility and the authority (as they have to make decisions on behalf of the child) of raising the child, taking care of their best interests etc. 

As the Quran makes clear, one treats them as part of one’s family and that is highly encouraged. The basis of both the limitation and permission of this is actually from the prophetic practice itself. The verses related to the prohibition of a certain type of adoption relate to someone the Prophet (Allah bless him and give him peace) himself had adopted.

Parent and Guardian

If the Arabs adopted someone, they would name as their own. Zaid Ibn Haritha was adopted by the Prophet (Allah bless him and give him peace). He was referred to as Zaid ibn Muhammad (Allah bless him and give him peace).

When the command came to ascribe them to their own parents, the Prophet (Allah bless him and give him peace) did not disavow Zaid, but he was now simply ascribed to be the child of his actual parents, but he continued to be under the guardianship of the Prophet (Allah bless him and give him peace). 

When he was older, Zaid was given the option: Do you wish to remain with the Prophet (Allah bless him and give him peace) or do you wish to go back to your own parents? He chose the Prophet (Allah bless him and give him peace). From that, we see the distinct role between a parent and a guardian.

The post Urgency and Virtues of Adoption: Religious Ruling appeared first on SeekersGuidance.

Question

My sister’s nikah is approaching during my mother’s idda. There will be a small women’s gathering at my aunt’s house and men at ours. Can my mother leave the house for the day to attend the gathering at my aunt’s?

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.

During the waiting period (idda), a woman is only allowed to leave her home if there is a dire need or necessity. If there is no such need, she should stay at home. According to this rule of Sharia, it is not permissible for her to attend events that are not considered necessary. [Ibn ’Abidin, Radd al-Muhtar]

Alternatively, she can participate remotely by having someone place a phone facing the room of celebration and making her join in this way.

I would like you to go through the valuable answers and links below. You will receive guidance and direction InshaAllah.

Related
What Are the Rulings of the Waiting Period (‘Idda)? [Video]
Waiting Period Archives.

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)  (seekersguidance.org), building your way up doing each course?

I pray this helps answer your question.

[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Abdul-Rahim Reasat

Mawlana Ilyas Patel 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.

The post Can My Mother Leave the House During Idda for My Sister’s Nikah? appeared first on SeekersGuidance.

Question

A wife should adorn herself for her husband, but does he have the right to demand a specific haircut or hair color that she doesn’t want? Many women are emotionally attached to their hair and may see it as part of their identity.

Asking a wife to change her hair color to fit her husband’s preferences can be unreasonable if it causes her distress. While it’s reasonable for a husband to request that his wife wear nice clothes, perfume, or jewelry, demanding a change to her natural appearance, especially if she’s unwilling, seems rude and selfish. Does she not have control over her appearance after marriage?

Answer

Thank you for your question.  It is obligatory to obey your husband in all permissible requests in the Hanafi School, and it is sunna in the Shafi`i School. Pleasing him is one of the doors to Paradise.

Obedience

Anas reported God’s Messenger (Allah bless him and give him peace) as saying, “When a woman observes the five times of prayer, fasts during Ramadan, preserves her chastity and obeys her husband, she may enter by any of the gates of paradise she wishes.” [Nasa’i]

Also, it was said, “O Messenger of Allah, what type of wife is best? He said, ‘The one who makes (her husband) happy when he looks at her, and she obeys him if he instructs her to do something, and she does not do anything about herself or his wealth in a manner of which he does not approve.’” [Musnad Ahmad]

Ibn `Abbas (Allah be well pleased with him) said, “I like to adorn myself for my wife just as she adorns herself for me because God has said, ‘they are owed rights similar to those due upon them’.” [Ibn Abi Shayba, Musannaf (4:196); Bayhaqi, Sunan al-Kubra (7:295)]

Hairstyle

I encourage you to try the hairstyle and see how it looks or feels. You might get used to it. And if you have tried it and then have a calm discussion with him about going back to your natural style, as you gave it a shot, he will probably agree.

I know many women who can’t support their husband’s wishes for continual blonde hair or light brown eyebrows because the chemicals are too harmful. In those cases, the husband understands it is better to avoid and has dropped the idea. Sometimes, it’s the attitude that matters more than the hair.

Please see these links as well:
Is Straightening Hair for One’s Spouse Permissible?
Dyeing hair for the husband
What Are My Obligations in Obeying My Husband in the Shafi’i School?

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 other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post Do I Have to Get a Different Hairstyle to Please My Husband? appeared first on SeekersGuidance.

Question

Is the view that Sayyidina Hasan (Allah be pleased with him) is one of the Rightly-Guided Caliphs a reputable and accepted opinion?

Answer

Yes, the view that Sayyidina Hasan Ibn ‘Ali (Allah be pleased with them) is one of the Rightly-Guided Caliphs is both reputable and accepted within the mainstream tradition of Ahl al-Sunna wa al-Jama’a. This view is grounded in several authentic narrations of the Prophet Muhammad (Allah bless him and give him peace) and has been confirmed by leading scholars and jurists.

Summary of Evidence

Prophetic Hadiths

The Messenger of Allah (Allah bless him and give him peace) explicitly mentioned that the period of the caliphate following the Prophetic model would last thirty years. He said: “The caliphate in my Umma will last for thirty years; thereafter, it will become mulk (kingship).” [Tirmidhi] He (Allah bless him and give him peace) also said, “The caliphate in the footsteps of prophethood will be for thirty years, then it will become a kingdom.” [Abu Dawud]

Ibn Kathir, Qadi Iyad, and other scholars have held that the thirty-year period refers to the rule of the four Rightly-Guided Caliphs (Abu Bakr, ‘Umar, ‘Uthman, and ’Ali, Allah be pleased with them) and the six-month caliphate of Hasan Ibn ‘Ali (Allah be pleased with him).

Sayyidina Hasan’s Caliphate

After the assassination of his father, Sayyidina Ali (Allah be pleased with him), Sayyidina Hasan was given allegiance as the legitimate caliph in the year 40 AH. Though his caliphate lasted for only six months, it is counted as completing the thirty-year prophecy.

His decision to relinquish the caliphate to Mu‘awiya (Allah be pleased with him) was seen as a pivotal act in restoring unity to the Umma, fulfilling the prophecy of the Prophet (Allah bless him and give him peace), who said, “Indeed, this son of mine is a Sayyid (leader), and through him, Allah will reconcile two great factions of Muslims.” [Bukhari]

Scholarly Opinions

Ibn Kathir [al-Bidaya wa al-Nihaya] states that the thirty-year caliphate was completed with the six-month reign of Sayyidina Hasan. Qadi Iyad echoes this in [al-Shifa], emphasizing that no other ruler held the caliphate during these thirty years except for the four renowned Rightly-Guided Caliphs and Sayyidina Hasan.

Moreover, Ibn Hajar Haythami and Ibn Abi al-‘Izz al-Hanafi both confirm the legitimacy of Sayyidina Hasan’s caliphate. [Adhra‘i, Sharh al-Aqida al-Tahawiyya; Al-Shaykh, ‘Aqida Ahl al-Sunna wa al-Jama‘a fi al-Sahabat al-Kiram, Haythami, al-Sawa‘iq al-Muhriqa ‘ala Ahl ar-Rafd wa al-Dalal wa al-Zandaqa]  This reinforces the belief that Sayyidina Hasan is rightfully considered one of the five Rightly-Guided Caliphs.

Conclusion

The view that Sayyidina Hasan (Allah be pleased with him) is one of the Rightly-Guided Caliphs is supported by Prophetic traditions, confirmed by classical scholars, and accepted in the tradition of Ahl al-Sunna wa al-Jama‘a. His caliphate, though brief, is seen as a continuation of the just and divinely guided governance that followed the Prophetic model. His sacrifice in stepping down for the greater unity of the Umma further cements his role as a Rightly-Guided Caliph.

I pray that this benefits and that Allah guides us all.

[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Muhammad Abu Bakr Badhib

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 has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy living and fitness.

The post Was Sayyidina Hasan Ibn ’Ali (Allah Be Pleased with Them), One of the Rightly-Guided Caliphs? appeared first on SeekersGuidance.

Question

Can I take an interest-free loan from my friend’s workplace through deception, using it for a different purpose, but with the intent to repay? Is this money halal or haram?

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 is a deceptive way of acquiring a loan even though you will eventually repay it. The money in itself is halal but there will be lack of blessings having acquired it in this deceptive way.

Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him and give him peace) passed by a man selling food. He put his hand in it and saw something wrong with it. The Messenger of Allah (Allah bless him and give him peace) said, “He is not one of us who cheats.” [Ibn Maja]

I would like you to go through the valuable answers and links below. You will receive guidance and direction, in sha’ Allah.

Related:

• On Lying – Birgivi’s The Path of Muhammad Explained. [Video]
• Deception, Cheating, & Concern – Birgivi’s The Path of Muhammad Explained. [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 ِAbdul-Rahim Reasat

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.

The post Is It Permissible to Take an Interest-Free Loan Through Deception? appeared first on SeekersGuidance.

Question

I swore by Allah that I wouldn’t take money after paying for a meal with friends, but they insisted and sent me money, which I kept. Must I pay expiation, and if so, how do I do 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.

You will be required to give one expiation (kaffara) for breaking the oath by taking the money. However, you may want to give away the money to charity. In this way, you have not accepted the money and will not have to pay the expiation, too. [Ibn ‘Abidin, Radd al-Muhtar; ‘Ala’ al-Din ‘Abidin, al-Hadiyya al-‘Ala’iyya]

Expiation (kaffara) of a Broken Oath

The expiation (kaffara) for a broken oath is:

• to free a slave or
• to feed ten poor adult people two meals a day for ten days or
• cloth ten adult poor people with average quality clothing which will cover most of their body.

If these are not possible, then:

• one must fast for three days continuously in a row.

Unnecessary Oaths

Scholars say, one should  avoid uttering oaths using Allah’s name unnecessarily especially for any small and trivial matter, whether Islamically or worldly. This can put one in a bother. Also, some people have a habit of saying the oaths in every sentence, this is a form of disrespect, using Allah’s name in every sentence one speaks.

Check these links:

• Oaths Archives – 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 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.

The post Am I Required to Pay an Expiation for This Oath I Took? appeared first on SeekersGuidance.

Question

My brother is about nine years old, and he’s showing “signs” of homosexuality. He’s interested in makeup and “girly” stuff, it isn’t that obvious, but I notice it. He likes to play with toys that are made for girls. What should I do? I’ve read many gay people have these childhood signs. I don’t want to restrict him and talk to him about homosexuality because I don’t even think he knows what it is. I don’t want to put any ideas in his mind if I am wrong. I don’t want him to think it’s acceptable, but I also don’t want to be harsh on him and forbid him from doing anything because it will do nothing and will cause him to hate Islam.

Answer

Thank you for your question. May Allah reward you for being worried about your brother and may He guide you to deal with him in the best way possible.

Toys

I doubt your brother is gay, and you should put it far from your mind for now. Many straight people played with the same things when they were young. I assume that he is interested in make-up and so on because he sees his mother and sisters/relatives using it. When he gets closer to puberty, he will probably discard these toys and opt for what other boys are playing with. Encourage him to play sports, play outside, play in the dirt, and by Allah’s grace, he will be just fine.

Islamic Knowledge

Islamic education for your brother is a must. Please tell your parents to ensure that he is learning about Quran, Islamic studies, and possibly Arabic so that he knows what is expected of him and understands the halal and the haram.

The Prophet (Allah bless him and give him peace) said, “O people, knowledge only comes by learning, and understanding only comes by seeking understanding. For whoever Allah intends good, he gives him an understanding of the religion. Verily, only those with knowledge fear Allah among his servants.” [Tabarani]

Please see these links as well:

• The Fiqh of Everyday Life for Youth
• Is It Permissible to Own and Keep Stuffed Animals?
• Are Sentimental Teddy Bears Permissible for Grown-Ups?

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, tafsir, and Arabic. She then attended the University of Texas at Austin and completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan, where she studied fiqh, Arabic, and other sciences. She later moved back to Mississauga, Canada, where she lives with her family.

The post What Should I Do If My Little Brother Likes Playing with Girly Things? appeared first on SeekersGuidance.

Question

After Wudu I accidentally drank some water (of the leftover water) because it is Sunna. But I was fasting. Is my fast still valid?

Answer

In the name of Allah, the Most Compassionate, Most Merciful,

I pray this finds you in the best of states.

Yes, your fast is still valid because you drank this water while forgetting that you were fasting. Thus, your fast remains valid. If you were aware that you were fasting you would have never drunk this water. [Shurunbulali, Nur al-Idah]

The Messenger of Allah (Allah bless him and give him peace) has said: “When the fasting believer eats out of forgetfulness, or when he drinks out of forgetfulness, then this is a supply that Allah has granted to him. Thus no make-up is due upon him.” [Bukhari]

And Allah knows best.
Wassalam
[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Faraz Rabbani

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found. Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani. He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others. He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

The post Does Drinking Out of Forgetfulness Break My Fast? appeared first on SeekersGuidance.

Question

I have an aunt who breastfed me, and her son was breastfed by my mother. Is my aunt’s oldest daughter a mahram to me? Can I marry her since she didn’t drink my mom’s milk? Also, I don’t know how many times my cousin and I were breastfed.

Answer

I pray you are well.

No, it would be impermissible for you to marry your aunt’s daughter. Only a single instance of breastfeeding is required for the ruling to take place. It is as though you became one of your aunt’s children when she breastfed you. For your mother to have breastfed her is not a condition for the ruling of prohibition. [Maydani, al-Lubab fi Sharh al-Kitab]

Look for someone else who is better suited and lawful for you. If you are attached to her, this is a difficult test. Ask Allah to remove that attachment and replace it with something better.
May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History, he moved to Damascus in 2007, where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital, and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

The post Can I Marry My Cousin Whose Mother Breastfed Me? appeared first on SeekersGuidance.

Question

When a woman washes her or other female’s clothes that have period blood/stains on them, does she need to do a ghusl? Or can she just do wudu and pray? (Please note that in this scenario, the woman is not under her menses, but she is washing the clothes of other women by hand and not by laundry machine)

Answer

I pray this finds you in the best of states.

No, a woman does not need to perform a ritual bath (ghusl) after washing clothes stained by menstrual blood. [Shurunbulali, Nur al-Idah]

What Necessitates the Ritual Bath (Ghusl)

Ghusl is only necessary after:

(1) Ejaculation

(2) Intercourse

(3) Menstruation

(4) Post-natal bleeding

[Tumurtashi, Tanwir al-Absar; Shurunbulali, Maraqi al-Falah; ‘Ala al-Din Ibn ‘Abidin, al-Hadiyya al-‘Ala’iyya]

Allah (Most High) says: “O believers! When you rise up for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet to the ankles. And if you are in a state of ˹full˺ impurity, then take a full bath.” [Quran, 5:6]

Please see: The Ritual Bath (ghusl): Obligatory, Recommended, and Disliked Acts

And Allah knows best.

Wassalam
[Ustadh] Sufyan Qufi
Checked and Approved by Shaykh Abdul-Rahim Reasat

Ustadh Sufyan Qufi is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found. Then he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor Shaykh Faraz Rabbani. He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others. He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

The post Does a Woman Need to Perform a Ritual Bath After Washing Clothes Stained by Period Blood? appeared first on SeekersGuidance.