Monthly Archives: July 2018

Keeping the name Zinneera

Keeping the name Zinneera

18 Jul 2018 Ref-No#: 865

Assalamu alaykum,

Is Zinneerah an Islamic name? Can we name our daughter Zinneerah?


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Zinneerah is a good name to keep. There was a Sahabiyya by this name.

She was a Roman who accepted Islam in its early days and was tortured severely by (the cursed) Abu Jahl. Later on Abu Bakar (may Allah be pleased with him) bought and freed her.


Zinneerah (may Allah be pleased with her) lost her sight after accepting Islam. The disbelievers of Makkah Mukarramah started saying that laat and uzza, the two idols, made her blind. Zinneerah (may Allah be pleased with her) immediately declared her disbelief in the two idols and she remained very firm on her Imaan. Allah Ta’ala loved her sacrifice so much that He immediately restored her sight.


زنيرة بكسر أولها وتشديد النون المكسورة بعدها تحتانية مثناة ساكنة الرومية ووقع في الاستيعاب زنبرة بنون وموحدة وزن عنبرة وتعقبه بن فتحون وحكى عن مغازي الأموي بزاي ونون مصغرة كانت من السابقات إلى الإسلام وممن يعذب في الله وكان أبو جهل يعذبها وهي مذكورة في السبعة الذين اشتراهم أبو بكر الصديق وأنقذهم من التعذيب وقد ذكروا في ترجمة أم عيسى وأخرج الواقدي من حديث حسان بن ثابت قال حججت والنبي صلى الله عليه و سلم يدعوا الناس إلى الإسلام وأصحابه يعذبون فوقفت على عمرو يعذب جارية بني عمرو بن المؤمل ثم يثب على زنيرة فيفعل بها ذلك وأخرج الفاكهي عن محمد بن عبد الله بن يزيد المقري وابن منده من وجه آخر عن بن المقري عن بن عيينة عن سعد بن إبراهيم قال كانت زنيرة رومية فأسلمت فذهب بصرها فقال المشركون أعمتها اللات والعزى فقالت إني كفرت باللات والعزى فرد الله إليها بصرها وأخرج محمد بن عثمان بن أبي شيبة في تاريخه من رواية زياد البكائي عن حميد عن أنس قال قالت لي أم هانئ بنت أبي طالب أعتق أبو بكر زنيرة فأصيب بصرها حين أعتقها فقالت قريش ما أذهب بصرها إلا اللات والعزى فقالت كذبوا وبيت الله ما يغني اللات والعزى ولا ينفعان فرد الله إليها بصرها (الإصابة في تمييز الصحابة- (7/ 664)

Sexual life of prophet muhammad (saw)

Sexual life of prophet muhammad (saw)

18 Jul 2018 Ref-No#: 850

May peace be on you all.
I’m from hindu background. I converted to islam 4 years ago.
After much exploring and study into islam I decided to delve into where islam reintroduced through muhammad pbuh. Namely through a biography.

I am quite disturbed by the behaviour of having a concubine. Our prophet had many wives and Mariya a coptic slavegirl was gifted to him pbuh and he lodged her with hafsah until her apartment was made. He would spend more time with her (coptic) than any of his other wives and the concept of gifting and accepting humans as gifts even if they were slaves really disturbs me. How could a prophet of god accept humans as gifts. Shouldn’t he have ended that concept?
My question is how is having a sexual relationship with a slave girl any different to having the same with a person whom you are not married to. This could be considered as adultry. How was this allowed to be practiced when he had wifes, many of them and he could visit her for sex – as she bore him a child. She was not married to him so for her it is sinful, just because she was non-muslim, then used. It is sex outside of marriage! What’s more is he is the prophet and these acts have made me question islam teaching. When I view the life of the wives then at that time they openly rebuked there feelings towards this and the prophet went to his personal apartment and then these poor women were frightened of being divorced. This aspect of islam does not make me proud of my prophet and islam itself. I have tried to seek knowledge in this as much as I can, I hope you can forgive me if I have angered any of you I was not intending to disrespect muhammad pbuh.
I’m anxiously waiting for your reply.


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Allah Ta’ala mentioned in the Quran,

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ (5) إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ (6)

“And those who guard their private parts except from their wives and those (slave-girls) which their right-hands own – so there is no blame upon them.’’ (Surah Al-Muminuun, Ayah 5/ 6-Al-Ma’arij 29/30.)

From this verse we find that there are two instances which legitimise coition between a male and female:

  • Marriage,
  • Slavery

It may, superficially, appear distasteful to copulate with a slave girl, but sexual intimacy with them has been established from other scriptures as well. The bible too demonstrates that having intimate relationship with ones slave girl is permissible. For example, the bible says about Abraham (peace and blessings be upon him) that he had a slave woman from whom he had a son. In the words of the bible: “For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.” (Galatians 4:22).

Likewise, in Hindu scriptures we find that is was common for Hindus to own female slavegirls. “…And Krishna gave unto each of the illustrious sons of Pandu numerous female slaves, and gems and robes” (Mahabharata 4:72 (p.127) 

“If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: ‘With power, with glory I take away your glory!’ Thus she becomes inglorious.” (Brihadâranyaka Upanishad VI: 4:6. 7)

Furthermore, there is enough evidence in ancient Hindu scriptures where proves that royal sages made relationship with slave-girls. One example may be the birth of Kaksmibaan as depicted in Rig-Veda (1|116) who was born because of the relationship between Dirghotomaa and a slave-girl of Angamhishi. Kobosh-Oilush was also a child of a slave girl.

The aforementioned illustrates that Slavery existed long before Islam. Islam’s approach to slavery was to regulate it from within and control the abuses slavery.  (pre-600s) that needed to be voluntarily and gradually weeded out of society through manumission, which was highly encouraged.

At the advent of Islam, slavery had virtually become an international custom. It was also rife among the Arabs from the days of darkness and ignorance.

Slaves were mostly captured from wars. If the Muslims would set all their enemy-prisoners free and tolerate their fellow Muslims being captured and enslaved by the enemies, it would have lead to a sharp decrease in the Muslim military force and given a great advantage to the enemy forces which was something that the Muslims could not afford. Furthermore, it is a well known fact that warfare tactics used by one side are often countered by the opposing side in order to maintain a balance of power. Hence, wartime diplomacy necessitated the enslaving of prisoners.

In short, permission to have intercourse with a slave woman was not something barbaric or uncivilised; on the contrary, it was almost as good as a marriage ceremony. In fact, possession of a slave woman resembles a marriage ceremony in many ways and both have a lot in common with each other. One similarity is this that just as a free woman cannot have two husbands simultaneously, a slave woman cannot be used for intercourse by two owners. Another similarity is that a free woman whose marriage is on the rocks, cannot marry another man until her previous marriage is nullified through divorce, etc. Due to the discrepancies between husband and wife, the marriage sometimes reaches a stage where it becomes virtually impossible for the couple to live as man and wife with the result that divorce is brought into force to nullify marriage ties. Similarly, if a slave woman was married previously in enemy territory to a non-Muslim, and is then captured alone, i.e. without her husband, it is not permissible for any Muslim to have relations with her until her previous marriage is nullified, and that is done by bringing her to an Islamic country and making her the legal possession of a Muslim. Bringing her into Islamic territory necessitates the rendering of her previous marriage as null and void by Islamic law because with her husband in enemy territory and she in Islamic territory, it becomes virtually impossible for them to meet and live as man and wife. That is why it is not permissible to have intercourse with a woman whose husband is also taken into captivity and put into slavery with her. Another resemblance between the two is that, just as a divorcee has to spend a period called “Iddah” before another man is allowed to marry her, similarly, a slave woman has to spend a period called “Istibraa” before her owner can have coition with her.

Another similarity between marriage and possession of a slave woman is that just as the wife becomes a dependant of the husband and he has to provide a home, food and clothing for her, a slave woman also becomes a dependant of her owner and he has to provide a home, food and clothing for her. Yet another similarity is this that just as marriage makes the close relatives of the wife Haraam upon the husband; i.e. he cannot get married to his wife’s mother, grandmother, sister, etc., similarly if a man has copulated with a slave woman the slave woman’s close relatives also become Haraam upon the owner. With all these similarities it does not make sense to regard copulation with a slave woman distasteful whilst copulation with one’s wife is not regarded as distasteful.

This concession of copulating with a slave girl created an atmosphere of love and harmony between the slave girl and her master. Islam thereby raised the status of the war captive-maidens close to that of wives. It was a psychological cure to her grief-stricken heart, being deprived of her family and thrown into the hands of a strange society.

The Prophet (Sallallahu Alayhi Wasallam) enjoined his followers to treat the slaves kindly, gently, and, above all, to regard them as members of the family. In this way, they were made to feel wanted; which was far better than treating them as outcasts and leaving them to wander the streets of a strange society in a peniless, destitute condition. Such treatment would have ultimately forced them to take up evil occupations such as prostitution in the case of slave woman in order to fill their hungry stomachs. The First World War in 1914 was a clear reflection of the evils involved in setting captive women free to roars about in a strange society with strange surroundings. During that war, German and English women prisoners on either side were set free to roam the streets with no-one to feed them. The result was obvious that they resorted to other unrefined and uncivilised methods of income on the streets. Thus, it is evident that the Islamic treatment of women prisoners of war was conducive towards better social relations and led to the refinement of their overall social lives.

Over and above all this, History will show that Islam did not encourage slavery but rather encouraged moves towards the extirpation of slavery.   Abu Hurairah (may Allah be pleased with him) said,

قال لي رسول الله – صلى الله عليه وسلم – :  “من أعتق رقبة مسلمة أعتق الله بكل عضو منه ، عضوا منه في النار ، حتى فرجه بفرجه” ( متفق عليه) .

The Prophet (Sallallahu Alayhi Wasallam) said to me, “”Whosoever freed a Muslim slave, the Lord would redeem all his limbs – in compensation for each limb of the slave, so much so that the private parts for the private parts – from the Fire of Hell.” (Narrated by Bukhari and Muslim)

This clearly shows that, ideally in Islam, we should free slaves. However, if we do not liberate our slaves, we should treat them with dignity, love and honour. Yes, the Prophet (Sallallahu Alayhi Wasallam) did have slave girls. The reason fr that was to teach the Muslims who came later how to treat their slave girls. There is also no proof to show that He (Sallallahu Alayhi Wasallam) spent more time with his slave girls than with his own wives.



17 Jul 2018 Ref-No#: 851

Is it mandotary upon a muslim to attain subhi congregation prayer when its raining heavily?


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

There is great reward for paying Salah in Jama’ah (congregation). In a narration of Sahih al-Bukhari, Abu Hurairah (may Allah be pleased with him) said,

عن النبي صلى الله عليه وسلم قال صلاة الجميع تزيد على صلاته في بيته وصلاته في سوقه خمسا وعشرين درجة فإن أحدكم إذا توضأ فأحسن وأتى المسجد لا يريد إلا الصلاة لم يخط خطوة إلا رفعه الله بها درجة وحط عنه خطيئة حتى يدخل المسجد وإذا دخل المسجد كان في صلاة ما كانت تحبسه وتصلي يعني عليه الملائكة ما دام في مجلسه الذي يصلي فيه اللهم اغفر له اللهم ارحمه ما لم يحدث فيه (أخرجه البخاري في صحيحه – (1/ 103)

The Prophet (sallallahu alayhi wa sallam) said, “The prayer offered in congregation is twenty-five times more superior (in reward) than the prayer offered alone in one’s house or work. For verily, the one who performs ablution and does it perfectly, then proceeds to the masjid with the sole intention of praying, for each step he takes towards the masjid, Allah upgrades him a degree in reward and (forgives) crosses out one sin until he enters the masjid. When he enters the masjid, he is considered in prayer as long as he is waiting for the prayer and the angels continually beseech Allah’s forgiveness on his behalf saying, ‘O Allah! Be Merciful to him, O Allah! Forgive him’, so long as he sits at his prayer space and does not pass wind.” (Sahih al-Bukhari, 1/103)

In another narration of Sahih al-Bukhari and Sahih Muslim, ‘Abdullah bin ‘Umar (may Allah be pleased with him) narrated that the Prophet (sallallahu alayhi wa sallam) said,

صلاة الجماعة تفضل صلاة الفذ بسبع وعشرين درجة (متفق عليه)

 “The prayer in congregation is twenty-seven times superior to the prayer offered by person alone.”  (Sahih al-Bukhari, 1/131, Sahih Muslim, 1/450)

Thus, as much as possible, we should try to pray our Salah with congregation in the Masjid. Even if there is a little difficulty, we should exert ourselves, so that we may attain the great rewards mentioned in the noble Ahadith.

Yes, if there is severe rain and it will cause great inconvenience, then it will be permissible to pray Salah individually at home.


وإذا كان في البلد قوم من أهل الفقه شاورهم في ذلك فإذا شاورهم واتفق رأيه ورأيهم على شيء حكم به وإن وقع الاختلاف بين هؤلاء الذين شاورهم نظر إلى أقرب الأقاويل عنده من الحق ومضى على ذلك باجتهاده إذا كان من أهل الاجتهاد ولا يعتبر في ذلك كبر السن وكذلك لا يعتبر كثرة العدد فالواحد قد يوفق للصواب ما لا توفق له الجماعة وينبغي أن يقول هذا قول أبي حنيفة رحمه الله تعالى أما على قول محمد رحمه الله تعالى فتعتبر كثرة العدد (الفتاوى الهندية – (3/ 314)

وتسقط الجماعة بالأعذار حتى لا تجب على المريض والمقعد والزمن ومقطوع اليد والرجل من خلاف ومقطوع الرجل والمفلوج الذي لا يستطيع المشي والشيخ الكبير العاجز والأعمى عند أبي حنيفة قال أبو يوسف سألت أبا حنيفة عن الجماعة في طين وردغة فقال لا أحب تركها والصحيح أنها تسقط بعذر المرض والطين والمطر والبرد الشديد والظلمة الشديدة قال رحمه الله (تبيين الحقائق (1/ 133)

وتسقط الجماعة بالأعذار حتى لا تجب على المريض والمقعد والزمن ومقطوع اليد والرجل من خلاف ومقطوع الرجل والمفلوج الذي لا يستطيع المشي والشيخ الكبير العاجز والأعمى عند أبي حنيفة رحمه الله تعالى والصحيح أنها تسقط بالمطر والطين والبرد الشديد والظلمة الشديدة كذا في التبيين وتسقط بالريح في الليلة المظلمة وأما بالنهار فليست الريح عذرا وكذا إذا كان يدافع الأخبثين أو أحدهما أو كان إذا خرج يخاف أن يحبسه غريمه في الدين أو يريد سفرا وأقيمت الصلاة فيخشى أن تفوته القافلة أو كان قيما لمريض أو يخاف ضياع ماله وكذا إذا حضر العشاء وأقيمت صلاته ونفسه تتوق إليه وكذا إذا حضر الطعام في غير وقت العشاء ونفسه تتوق إليه كذا في السراج الوهاج (الفتاوى الهندية – (1/ 83)

فصل في مسقطات الجماعة 

 يسقط حضور الجماعة بواحد من ثمانية عشر شيئا مطر وبرد وخوف وظلمة وحبس وعمى وفلج وقطع يد ورجل وسقام وإقعاد ووحل وزمانة وشيخوخة وتكرار فقه بجماعة تفوته وحضور طعام تتوقه نفسه وإرادة سفر وقيامه بمريض وشدة ريح ليلا لا نهارا وإذا انقطع عن الجماعة لعذر من أعذارها المبيحة للتخلف يحصل له ثوابها (نور الإيضاح (ص: 51) 

Extreme waswas regarding conditional divorce

Extreme waswas regarding conditional divorce

17 Jul 2018 Ref-No#: 849

Last year my Husband made an oath for conditional divorce because he used the future verb tense.
He said : “if you ever cheat on me or do anything (an act) with the intention of cheating/ act leading to cheating – I will divorce you.”

Later when I inquired what he means by cheating since others have different definition he explained in the moment he was referring to physical act, or having an affair.. not really flirting – unless flirting with the intention it will lead to cheating.

Because I suffer from extreme waswas, it has caused a lot of problems in our relationship and I sometimes wake up in anxiety regarding the exact wording of the condition and his definition of cheating.

I made a big mistake by chatting in chat rooms where there were guys and girls present and feel a lot of guilt that my conversing with them could be considered cheating.. but he said he meant physical and I didnt actually cheat by just talking.. even though it is wrong to seek attention from non mahram through conversations. AlhamduliLlah i repented and never went back to those sites.

Yesterday, my husband thought to put me at ease by simplifying the condition and make me write it down so i stop bothering him by always asking.

What he made me write down is this:
“I will not cheat on my husband, if I do, our contract is over”

This actually made me even more confused because he used new words this time. I dont want to ask him again and cause a huge fight because our marriage is already suffering as he lives in a different country.

He said he only made me write this down to help me understand the previous condition.
He did not have intention to give me a new one.
By him saying “contract is over”, this seems more final and present tense meaning fulfilling the act would activate talaq???? I know he didnt specify marriage contract however it is implied for we share no other contract and it was in the context of the discussion.
The first one was promise to activate talaq. “I will divorce”

1.Does a new condition start even unintentionally because he made me write it down? Or is it only the first condition, since his intention was to make things simple and clarify for me, as i had been complaining to him about my doubts.

2. Is there perhaps a standard understanding of what cheating is? Zina or adultery is specific but cheating is a western word. Some say flirting is cheating some say finding someone else attractive is cheating..list goes on. However he is trying to tell me he meant physical affair or close to it.

Please know I have no intention to cheat on my husband I love him more than anything and really cant imagine a life without him. I am just very sick with doubts and I wonder how many things may come under the general term cheat. I have doubts if he remembers with full certainty what he meant at the time of the condition when he said “cheat”

JazakaAllahu khair for reading this and answering.. I am really suffering internally and as a result marriage is very weak. Cannot ask husband again for it will make him very angry.


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Divorce does not take place in the enquired situation. As you have correctly stated, in the first instance, the husband merely promised to activate Talaq, by stating what he will do in future.

In the second instance, since you wrote the word ‘I’ (first person), the statement become yours, and as a wife, you cannot initiate divorce.

The meaning and connotations of Zina can be understood from the following Hadith,

فالعينان زناهما النظر والأذنان زناهما الاستماع واللسان زناه الكلام واليد زناها البطش والرجل زناها الخطا (صحيح مسلم – (4/ 2047)

“The Zina of the eye is the (lustful) look, the Zina of the ears is the listening (to voluptuous songs or talk), the Zina of the tongue is (the licentious) speech, the Zina of the hand is the (lustful) grip, the Zina of the feet is the walking (to the place where he intends to commit Zina).

In short, Islam does not merely prohibit adultery. Rather, Islam prohibits anything that may lead to adultery. Thus, flirting will definitely fall under the ambit of Zina. In ‘Urf (social practices) too, flirting is considered as cheating.

For now, forget about those statements of your husband and try your best to be loyal to him.



بخلاف قوله كنم لأنه استقبال فلم يكن تحقيقا بالتشكيك في المحيط لو قال بالعربية أطلق لا يكون طلاقا إلا إذا غلب استعماله للحال فيكون طلاق (الفتاوى الهندية (1/ 384)

Chit Funds

Chit Funds

07 Jul 2018 Ref-No#: 817

As’salamu alaykum wa rehmatullahi wa barkatuhu.

There is a chit scheme.In this lets say about 10people and 1 agent will be involved..these 10 people will pay 10,000 each for 10 months(that means 100,000 (10,000*10people’s money) will be gathered each month).The agent will take 4000 as commission each month for maintaining this process.
Money(96,000) will be given to the people each month who needs it the most but the person who takes the money should pay 1,000 extra for the remaining months.
say if x takes the money(96,000) in the 1st month then he will pay extra 1000 for the remaining 9 months.
2nd person who takes money in 2nd month will get 96,000+1,000(1st persons extra money) and pays 1000 from 3rd month,
3rd person will get (96,000+1,000(1st persons) +1,000(2nd person) and so on..So like that the last person will get (96,000+(1,000*9))

Note that the last person will not pay anything extra but gets 9000 extra apart from 96000 which he deserves.

My question is, Is this kind of transactions appropriate.If it is permissible then why and if it is not permissible then why.Please explain with reference.

Hope that I am clear..waiting for a reply.
Jazak allah khair


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

The scheme outlined in your query is not permissible due to two factors:

  • Interest
  • Gambling

The interest aspect comes to the fore when a person withdraws his money towards the end, or even last, he receives his initial capital plus the 1000 ‘penalty’  which the other members had to pay in the previous months.  The only reason he is getting all this additional funds is because his money was in the fund for a longer period. Money in exchange of money is interest, which is clearly prohibited in Shariah.

The gambling aspect is due to the fact that the person who really gains the most is the person who is lucky enough to remain till the end of the ten months. Those who cash up in the first few months actually lose out. In other chit funds, members have to bid, and the one who is willing to take the biggest lose can cash out first.

By entering the chit scheme, each person hopes and wishes to last till the end and derive the most. But, due to circumstances, a member will be forced to leave early, and take the loss. This too is not permissible in Shariah.


الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (275) يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ (276) إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ (277) يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ (278) فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ (279)

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (90)

عن أبى هريرة قال قال النبى -صلى الله عليه وسلم- ح وحدثنا وهب بن بقية أخبرنا خالد عن داود – يعنى ابن أبى هند – وهذا لفظه عن سعيد بن أبى خيرة عن الحسن عن أبى هريرة أن رسول الله -صلى الله عليه وسلم- قال « ليأتين على الناس زمان لا يبقى أحد إلا أكل الربا فإن لم يأكله أصابه من بخاره ». قال ابن عيسى « أصابه من غباره ». (أخرجه أبو داود في سننه (3/ 248)

عن جابر قال  لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء (أخرجه مسلم في صحيحه – (3/ 1219)

Dream interpretation

Dream interpretation

07 Jul 2018 Ref-No#: 815

Salaam I had a dream that I need help interpreting since I am very interested in islamic Holm so just wanted to understand this dream please.

I was in a room with my grandmother near a bookcase with books (islamic?) answering her questions about the prophet saw and his seerah (sacrifices he made), I was crying whilst doing this. Then i woke up.



Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

You are currently in a position to make a choice between continuing with secular studies or stop your secular studies and start Islamic studies.

The dream indicates that if you commence Islamic studies, Allah Ta’ala will accept you for preserving the Sunnah of the Prophet (sallallahu alayhi wa sallam).

3 Written Divorces

3 Written Divorces

07 Jul 2018 Ref-No#: 808

I want to know about three times divorce written on stamp paper but i didn’t read these words properly or not speaks full line but behind the pressure of my family i was sign on the paper but now after 4 days i am fully realized that is not a good thing and my wife and i self need to recover this relation because i am mentally doing this thing and my heart have not accept to do this .my question is this type of thing could be one talaaq consider or three completely ?Can we Ruju ?


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

From your question, it is not clear how much pressure and to what level did your family impose upon you to issue the divorce.  Likewise, was your wife present when you wrote the divorce, or was she not in your presence at that time?

If a person is forced to divorce his wife to such an extent that if he did not give the divorce he would get a severe beating, or he would be imprisoned, then by writing the divorce, no divorce will fall and the Nikah will still be intact. The divorce will only fall if, under duress, the husband verbally utters the words of divorce.

Secondly, if your wife was present when you signed the document of divorce, then too the divorces will not fall

However, if you signed the document of divorce in the absence of your wife, then all three divorces will fall.


وفي «فتاوى أهل سمرقند»: إذا أكره الرجل بالحبس والضرب على أن يكتب طلاق امرأته فكتب فلانة بنت فلان طالق لا تطلق لأن الكتاب من الغائب جعل بمنزلة الخطاب من الحاضر باعتبار الحاجة، ولا حاجة ههنا حيث احتيج إلى الضرب والله أعلم. (المحيط البرهاني (3/ 528)

وفي البحر أن المراد الإكراه على التلفظ بالطلاق ، فلو أكره على أن يكتب طلاق امرأته فكتب لا تطلق لأن الكتابة أقيمت مقام العبارة باعتبار الحاجة ولا حاجة هنا ، كذا في الخانية (رد المحتار – (4/440)



07 Jul 2018 Ref-No#: 807

Aoa. If the husband says ‘I divorce you’ thrice then divorce will take place or the intention should be known?


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

The words of divorce are of two types:

  • Ambiguous and allusive words (Kinaayah)
  • Clear and explicit words (Sareeh)

Kinaayah is where ambiguous words are used. For example, the husband says, “I have left you”, “Pack your bags and leave” etc. For divorce to be valid where Kinaayah words were used, it is essential that the husband made the intention of divorce.

Sareeh is when a person clearly uses the word ‘divorce’ or words derived from it, example: “I divorce you” or “You are divorced” etc. When a person uses Sareeh words, as in this case, then divorce takes place, whether one has the intention of divorce or not. All three divorces are valid, and the Iddah (waiting period of three menstrual cycles) of the wife has commenced once these words were uttered. 

If the couple wishes to reconcile, then after the Iddah, the wife will have to remarry, consummate the marriage and only once she comes out of the second marriage (through divorce of death of the the second husband) and completed the Iddah, will she be allowed to enter into marriage with the first husband again.


والطلاق على ضربين : صريح وكناية فالصريح قوله : أنت طالق ومطلقه وطلقتك فهذا يقع به الطلاق الرجعي ولا يقع به إلا واحدة وإن نوى أكثر من ذلك ولا يفتقر إلى النية

وقوله : أنت الطلاق أو أنت طالق الطلاق أو أنت طالق طلاقا فإن لم تكن له نية فهي واحدة رجعية وإن نوى به ثلاثا كان ثلاثا

والضرب الثاني : والكنايات ولا يقع بها الطلاق إلا بينة أو دلاله حال وهي على ضربين منها ثلاثة ألفاظ بها الطلاق الرجعي ولا يقع بها إلا واحدة وهي قوله : اعتدي واستبرئي رحمك وأنت واحدة (المختصر للقدوري وبقيه الكنايات إذا نوى بها الطلاق كانت واحدة بائنة وإن نوى ثلاثا كانت ثلاثا وإن نوى اثنتين كانت واحدة (مختصر القدوري – 87)

الطلاق على ضربين صريح وكناية فالصريح قوله أنت طالق ومطلقة وطلقتك فهذا يقع به الطلاق الرجعي “لأن هذه الألفاظ تستعمل في الطلاق  (الهداية – 2  /378)



06 Jul 2018 Ref-No#: 789

Asselamu Alaykum
We get guests sometimes in my house and even though my intentions are COMPLETELY PURE, I know that its prohibited for me to touch them. How can I deny a handshake without looking rude?


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

Islam prohibits casual contact between members of the opposite gender. Leave alone touching, it is not even permissible for a male to see the face or hands of a female who is not related to him. At times, this could lead to uncomfortable situations in places where it is customary to shake hands with colleagues. However, as Muslims, we are convinced that the upholding the laws of Allah Ta’ala is better for us. We do not compromise our religion just to appease society.

There is a Hadith from Ma’qil ibn Yasar (may Allah be pleased with him) saying;

قال رسول الله صلى الله عليه و سلم : لأن يطعن في رأس أحدكم بمخيط من حديد خير له من أن يمس امرأة لا تحل له (أخرجه اطبراني في المعجم الكبير (20/ 211)

The Prophet (sallallahu alayhi wa sallam) said, “It is better for you to be stabbed in the head with an iron needle than to touch the hand of a woman who is not permissible to you.”

There are many reports from the Prophet (sallallahi alayhi wasallam) that he never shook the hands of any women. Aaisha (may Allah be pleased with her) said,

والله ما مست يد رسول الله صلى الله عليه وسلم يد امرأة قط   (متفق عليه)

“By Allah, the Prophet of Allah (sallallahu alayhi wa sallam) never touched the hands of another female.” (Sahih al-Bukhari, 7/49 and Sahih Muslim, 3/1489)

The Prophet (sallallahu alayhi wa sallam) himself declared,

إني لا أصافح النساء (أخرجه أحمد في مسنده – ( /44558)

“Verily I do not shake hands with females.” (Musnad Ahmad, 44/558)

So despite being a Prophet, the Messenger of Allah (sallallahu alayhi wa sallam) did not shake hands with females. Can there be anyone who has purer intentions than the Messenger (salallahu alayhi wa sallam)?

Furthermore, whilst it may seem that our intentions are pure initially, the devil can entice us. And from a mere glance and hand shake, it could lead to devastating actions later. Thus, we need to trust the wisdom of Allah and follow His rulings.

Based on these and similar narrations, all four schools of Fiqh are unanimous that it is impermissible to shake hands with a strange female.

You may clearly just tell your guests that it is not permissible for you to shake hands. They will respect your opinion. If you want to be abit more diplomatic, you can smile and say that your wife does not want your hands to touch the hands of other females. In which ever you convey your values, the main thing is that you should not compromise.

Stressed about a Miscarriage and my decision

Stressed about a Miscarriage and my decision

06 Jul 2018 Ref-No#: 788

Asalam alykum warahmatulahy wabarakatu..I had an abortion @ 8 weeks I don’t know how and why it happened SubhannAllah.. I’ve asked for forgiveness from what is stressing me is I had fibroids which were bothering me ..after a couple of Months I decided to remove them Alhamdulilah.. after a few Months of recovery I started having doubts and regrets about it,sometimes I would ask myself why I did the surgery ..I asked Allah for guidance before making the decision…it has affected me a lot ,I can’t sleep I’m always crying, lost hope in everything and hating myself.I feel my iman is down and I don’t have kushu in prayers.. .my question is did I rush things since I asked Allah for guidance concerning my health..I wanted to confirm was it Qadar from Allah for me to have the surgery.. I know everything was written before we we’re born..


Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,

We are really sorry to hear about your recent miscarriage.  May Allah Ta’ala grant you Sabr in this hardship, Ameen.  One of the qualities of a believer is that he/she practices Sabr when difficulties befall.  Allah Ta’ala says in the Qur’an:

وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ (155) الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (156) أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ (157)

{And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast, Who say, when a misfortune strikes them: Lo! we belong to Allah and Lo! unto Him we are returning. Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided} (2:155-157).

Thus, Allah sends down calamities upon us as a test. And when we are patient, Allah blesses us with great rewards.  Abu Hassaan (may Allah have mercy on him) said,

قلت لأبي هريرة إنه قد مات لي ابنان فما أنت محدثي عن رسول الله صلى الله عليه وسلم * بحديث تطيب به أنفسنا عن موتانا قال قال نعم صغارهم دعاميص الجنة يتلقى أحدهم أباه أو قال أبويه فيأخذ بثوبه أو قال بيده كما آخذ أنا بصنفة ثوبك هذا فلا يتناهى أو قال فلا ينتهى حتى يدخله الله وأباه الجن (أخرجه مسلم في صحيحه – (8/388)

I said to Abu Huraira that my two children had died. Would you narrate to me anything from Allah’s Messenger (may peace be upon him) a hadith which would soothe our hearts in out bereavements? He said: yes. Small children are the birds of Paradise. If one of them meets his father he would take hold of his cloth, or he said with his hand as I take hold of the hem of your cloth (with my hand). And he (the child) would not take off (his hand) from it until Allah causes his parents to enter paradise. (Sahih Muslim – 8/388)

عن معاذ قال قال رسول الله صلى الله عليه وسلم ما من مسلمين يتوفى لهما ثلاثة إلا أدخلهما الله الجنة بفضل رحمته إياهما فقالوا يا رسول الله أو اثنان قال أو اثنان قالوا أو واحد قال أو واحد ثم قال والذي نفسي بيده إن السقط ليجر أمه بسرره إلى الجنة إذا احتسبته (أخرجه أحمد في مسنده- (36/ 410)

“There is no two Muslim (parents) who loses three children, except that Allah will enter those parents into Jannah, out of His mercy for them.” Sahaba asked, “And if they only lose two children?” The Prophet (sallallahu alayhi wa sallam) mentioned that even if they lose two children (they will get the same reward).” They then asked, “And what if a couple only loses one child?” The Prophet (sallallahu alayhi wa sallam) said, “(They will get this reward) even if its only one child.” He (sallallahu alayhi wa sallam) then said, “By the One in Whose hand is my soul, truly the miscarried child will certainly drag its mother with its umbilical, if she truly have this hope (and conviction) from Allah.”(Musnad Ahmad, 36/410)

More specifically for a miscarriage (having to do the abortion due to your health), Ali (may Allah be pleased with him) said,

قال رسول الله صلى الله عليه وسلم: «إن السقط ليراغم ربه إذا دخل أبواه النار حتى يقال أيها السقط المراغم ربه ارفع، فإني أدخلت أبويك الجنة» قال: «فيجرهما بسرره حتى يدخلهما الجنة» (أخرجه ابن أبي شيبة في مصنفه (3/ 37) وابن ماجه في سننه (1/ 513)

 “Verily a miscarried foetus will persist in interceding on behalf of its parents that are in the fire until it would be said: Oh the miscarried foetus that is persisting to its Rabb, wake up for verily I have entered your parents into jannat. The foetus will pull the parents with its umbilical cord until they enter Jannah” (Musannaf Ibn Abi Shayba, 3/37 and Ibn Majah, 1 / 513)

 عن سهل بن حنيف قال: قال رسول الله صلى الله عليه وسلم: « السقط ليرى محبنطئا بباب الجنة، فيقال له: ادخل، فيقول: حتى يدخل أبواي» (المعجم الأوسط ( 6/ 44)

“Verily the miscarried foetus will see (his parents) anxiously waiting at the door of Jannah.” It will be told to the foetus: “Enter Jannah! The foetus will reply, “(I will not enter) until my parents enter Jannah”. (al-Mu’jam al-awsat, 6/44)

From these narrations it is clear that Allah will definitely reward you for this difficulty. If you are patient and have hope in Allah, your Jannah is, insha Allah, secured. We understand that it is really difficult, but the reward is immense.

Furthermore, Allah has written and ordained the life and death of every creature. No creature will live longer than the time stipulated by Allah. Thus, whether you don’t the surgery or not, the baby would not have lived.

Allah Ta’ala, through His infinite knowledge, knows why He took this child away so early. Maybe its to secure your Jannah, or perhaps the children that were to be born could have been a calamity on you.

The fibroid and kness which you had was also from Allah. Allah uses that too as a means of forgiving sins, and raising your status in the hereafter.

When Allah wishes good for a person, Allah sends down these type of afflictions on him. Abu Hurairah (may Allah be pleased with him) said that the Prophet (sallallahu alayhi wa sallam) said,

قال رسول الله صلى الله عليه وسلم من يرد الله به خيرا يصب منه (أخرجه البخاري في صحيحه – (7/ 115)

“If Allah wishes good for a person, Allah afflicts him.” (Sahih al-Bukhari, 7/115)

Think of all the difficulties the Prophets went through. Remember how Ayub (alayhi as Salam) endured his sickness. Keep in mind the difficulties of Yusuf (alayhi as Salam). And the Prophet (sallalahu alayhi wa sallam) himself endured so many sicknesses, constant fever, continuous headaches etc, and also lost children whilst they were small.

Trust the decision of Allah, and be pleased with what He has ordained. It is fine to feel sad, but have hope on the rewards which Allah has prepared and don’t let it affect your connection with your creator. Allah will bless you with better.