Friday, August 31, 2012

Can Muslims take non-Muslims as friends? Part 2


is a Muslim allowed to have non Muslim friends or is it sinful. And also if you were to do sin such as go cinema with non Muslims is it kufr.


Having a non-Muslim friend is not prohibited but keeping the enemy of Islam as a close friend is prohibited. When choosing a friend, you should consider the benefits and harms of friendship. If you befriend good people then it is likely that you will do good things as well but if befriend bad people then it is likely that you will do bad things as well.

Sin and Kufr are two separate things. Some acts may be classified as sin but not Kufr. One only becomes Kafir if he/she commits and act of Kufr. By committing an act of sin, one is considered sinner and not a Kaafir. This does not mean that sinning is acceptable. A believer must stay away from sins as he would stay away from fire.

 And Allah knows best.

Mufti Ikram ul Haq

Fatwa Center of America

Does the Quran really say Ezra is the son of God?


I asked you a few days ago but I got no response and I really need one. I love the qur'an and I think it's a beautifully written book. I am also on the edge of converting to Islam. However I do not understand aya 9:30. It talks about the Jews taking Uzair as God's son. But I've neve met a Jew who believes that. Also it seems to speak illy of Chrisitans and Jews which I don't understand because in the other areas of the Qur'an it speaks highly of them. Please please please explain this to me because there is no one else who can. My parents are catholic and so they don't know much about Islam as you or another Muslim might. Thank you so much.


In responding to your question, I cannot do any better than quoting Muhammad Asad's comment on the above verse. First, let me his rendition of the verse, followed by his note on it, for clarification. The late Muhammad Asad was a convert from Judaism to Islam, who spent decades to the study of the Qur'an.

9:30 (Asad) AND THE JEWS say, "Ezra is God's son," while the Christians say, "The Christ is God's son." Such are the sayings which they utter with their mouths, following in spirit assertions made in earlier times by people who denied the truth! [44] [They deserve the imprecation:] "May God destroy them!" How perverted are their minds!
Note 44 (Quran Ref: 9:30 )
This statement is connected with the preceding verse, which speaks of the erring followers of earlier revelation. The charge of shirk ("the ascribing of divinity [or "divine qualities"] to aught beside God") is levelled against both the Jews and the Christians in amplification, as it were, of the statement that they "do not follow the religion of truth [which God has enjoined upon them]". As regards the belief attributed to the Jews that Ezra (or, in the Arabicized form of this name, 'Uzayr) was "God's son", it is to be noted that almost all classical commentators of the Qur'an agree in that only the Jews of Arabia, and not all Jews, have been thus accused. (According to a Tradition on the authority of Ibn 'Abbas - quoted by Tabari in his commentary on this verse - some of the Jews of Medina once said to Muhammad, "How could we follow thee when thou hast forsaken our qiblah and dost not consider Ezra a son of God?") On the other hand, Ezra occupies a unique position in the esteem of all Jews, and has always been praised by them in the most extravagant terms. It was he who restored and codified the Torah after it had been lost during the Babylonian Exile, and "edited" it in more or less the form which it has today; and thus "he promoted the establishment of an exclusive, legalistic type of religion that became dominant in later Judaism" (Encyclopaedia Britannica, 1963, vol. IX, p. 15). Ever since then he has been venerated to such a degree that his verdicts on the Law of Moses have come to be regarded by the Talmudists as being practically equivalent to the Law itself: which, in Qur'anic ideology, amounts to the unforgivable sin of shirk, inasmuch as it implies the elevation of a human being to the status of a quasi-divine law-giver and the blasphemous attribution to him - albeit metaphorically - of the quality of "sonship" in relation to God. Cf. in this connection Exodus iv, 22-23 ("Israel is My son") or Jeremiah xxxi, 9 ("I am a father to Israel"): expressions to which, because of their idolatrous implications, the Qur'an takes strong exception.(Quran Ref: 9:30 ) (Muhammad Asad, the Meaning of the Qur'an, pp: 262-63).

Furthermore, the Qur'anic denunciations of the Jews for their acts of disobedience have parallels in the Bible: see, for instance, Psalms 109:17-20, 78:21-22, 69:27-28 and in Mathew 23:33 and 12:34 (cf. Yahya Emerick, The Meaning of the Holy Qur'an in Today's English, p.194).

Friday, August 24, 2012

Does Islam allow spousal rape? Part 4

I forwarded this question to the Fatwa centre of America (aka Ask a Mufti)


Salaam. I understand husbands and wives must fulfill the sexual needs of eachother, but some countries like Pakistan, Saudi, Iran and Afghanistan have made laws making it illegal for women to reject sex from their husbands. What is the correct ruling on this?


I am not aware of any such laws in these countries.
Husband and wife are supposed to fulfill each other's desires. However, under certain circumstances
either spouse may be in a situation where such intimacy is not possible.
Therefore, under those circumstances both couples are advised to practice patience.
One should not do so without the consent of the other partner. This will cause disturbance
 and distance in the relationship of husband and wife.
Therefore, neither the husband or wife should refuse to fulfill
the desires of each other unnecessarily nor should they be forcing each other for it.
Marriage takes place between adults and as adults they shoudl
be able to understand each other and be more passionate towards each other.
And Allah knows best.
Mufti Ikram ul Haq
Fatwa Center of America
14 Dhul-Qa'dah 1431/ October 22 2010

Does Islam allow spousal rape? Part 3


Dear scholars, As-Salaam `Alaykum. Is there such thing as rape in a marriage? Is a wife obligated to do EVERYTHING her husband demands of her? Jazakum Allah khayran.


Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh. In the Name of Allah, Most Gracious, Most Merciful.All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we appreciate the great confidence you have in us, and we implore Allah to help us serve the cause of Islam and to render this work for His Sake. We hope our efforts meet your expectations.

It should be stated first that Islam is keen to build a strong society. Since family is the cornerstone of society, Islam pays it much attention so as to preserve its stability and well-being. In doing so, Islam defines the main objectives of family life and clearly defines the role of each partner.

We’d also like to make it clear that “domestic abuse and rape within marriage is a social issue that happens within our society. It is everyone's problem and not confined to any particular religion or ethnic group. It is almost never talked about, but one thing is clear, wives who are battered are more likely also to be raped.

Rape is the term used to describe sexual intercourse committed without a person's consent and / or against a person's will. Often, it is easy to view marital rape as less serious and traumatic when compared to other forms of rape. Studies , however, have shown that marital rape is frequently quite violent and generally has more severe, traumatic effects on the victim than other rape. A stranger rape, as devastating as it is, is a one-time occurrence. Marital rape however, involves a series of devastating occurrences, often spanning years. When you are raped by your husband, you have to live with your rapist!

Why would a man rape his wife? Strangely enough, it is not due to a wife's withholding of sex which is the most common myth. Most women who report being raped by their husbands also report having consensual sexual intercourse with them. If the offender is not deterred by social conventions against hitting and punching, he will probably not be inhibited by social conventions against forcing sex either.”

(Excerpted, with slight modification, from

So in the light of this, we came to realize why Islam lays much emphasis on the concept of mutual love between spouses; why the Glorious Qur’an made it clear that “It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, clarifies this further by saying:

“The relations between the spouses should be based on tranquility, love and mercy. Allah says, "And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (al-Rum 30:21)

Tranquility (sukun), love (mawaddah) and mercy (rahmah): these are very important concepts in Islam. These three summarize the ideals of Islamic marriage. It is the duty of the husband and wife to see that they are a source of comfort and tranquility for each other. They should do everything physically, emotionally and spiritually to make each other feel happy and comfortable. They must care for each other. They should not inflict any harm or injury, neither physically nor verbally, to each other. In order to increase the tranquility and comfort in their relations and in their home, they should love each other and should have mercy and kindness for each other.

Loving and merciful relationship is an important ingredient of a good marriage and good family life.
In Islamic marriage, neither the husband is allowed to demand his wife what is forbidden by Allah and what is harsh and unseemly, nor the wife is allowed to demand her husband to do anything that Allah has forbidden and what would put undue burden upon her husband. Sex is a natural urge and desire. Islam allows sexual intercourse only among the married couples. Fornication and adultery are forbidden in Islam. Since according to Islam there is no other permissible way for this desire to be fulfilled except between the spouses, they must be considerate to each other.

The Shari`ah has given us two important principles in this matter. (1) The first principle is that the husband should not deny himself to his wife and the wife also should not deny herself to her husband. They should do their best to satisfy their marriage partner. Even during the menses or post childbirth bleeding, when intercourse is forbidden, husband and wife can be together and can enjoy affection and intimacy in other ways.

(2) The second principle is that in their conjugal relations the couples should be kind and considerate. There are some Ahadith that report that the Prophet, peace and blessings be upon him, disapproved when he heard that some husbands approached coitus abruptly and make a crude departure at the end of the act. It is reported, for example, that the Prophet, peace and blessings be upon him, said, "It is a rude manner of a man to proceed to have intercourse with his wife without first playing with her." Or "It is a vice in a man to assault his unprepared wife, seeking to satisfy his own lust and leaving her before she could achieve her own fulfillment…" Imam al-Ghazali in his Ihya' (vol. 2: 49-50) has mentioned these Ahadith. Most of the scholars of Hadith consider these Ahadith weak (da`if) and we cannot say with surety that they are the statements of the Prophet -peace be upon him, they do, however, contain some wisdom and etiquette that are natural and Islamic.”

Excerpted, with slight modifications, from:

As for the husband’s right to sexual access and its conditions, Sheikh Ibn al-`Uthaymin, the well-known Saudi scholar, adds:

“It is obligatory upon the wife to respond to her husband if he calls her to his bed. However, if she is psychologically ill and is not able to actively respond to his call or if she has a physical illness, then in such cases it is not allowed for the husband to call upon her. This is because the Prophet (peace and blessings be upon him) said, "There is to be no harm done or reciprocation of harm." He should either refrain or enjoy her company in such a way that does not harm her.”

So, this indicates that there shouldn’t be anything called marital rape in the Islamic marriage, i.e. marriage governed by the rules and teachings of Allah Almighty and the beautiful example set by the noble Prophet, Muhammad, peace and blessings be upon him. Sexual relationship between husbands and wives should be based on mutual love and respect. This point is stressed by the following fatwa, issued by the eminent Muslim scholar, Sheikh Muhammad Al-Hanooti, member of the North American Fiqh Council:

“Intimacy should be a matter of etiquette and courtesy, not a matter of abstract desire. The Prophet, peace and blessings of Allah be upon him, as `Aisha, may Allah be pleased with her narrates, used to have good foreplay and fondling and the like so that a spouse should be in the mood to have intimacy. What the Hadith means is that a wife should respond positively. Man should never jump to the extent of forcing his wife, but she should show no arrogance or hatred or denial when it comes to her appreciation and respect of her husband. Her denial to intimacy usually should give a hint to the husband that she is not physically or emotionally ready for that.

The husband should be of good reason and understand her situation. The husband should show almost the same response, and the same etiquette, if the wife hints to desiring intimacy with him. However, he is less offensive than his wife if he doesn't show a good response. In general, the Qur’an says, "They (wives) have as many rights as they are committed to duties." But a man should not be away from intimacy for any longer than four months, if the woman is in need of it.”

Does Islam allow spousal rape? Part 2


Is there such a thing as rape in a marriage, according to Islam?


In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Thanks for your question, and we earnestly implore Allah to guide us all so we can lead a happy life here and in the hereafter.
The relationship between a husband and wife should be based on tranquility, love, and mercy. Allah says: [And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect] (Ar -Rum 30:21).
Thus, the husband is prohibited to ask his wife to do what is forbidden by Allah, and the same should be done with the wife. It is a marital duty of both the husband and wife to encourage each other to become a source of comfort and tranquility. They should do everything physically, emotionally, and spiritually to make each other feel happy and comfortable.
Responding to the question, the Islamic Religious Council of Singapore has stated the following:
Thank you for your query. We welcome your views on matters relating to Islam.
Islam views the marital relationship as a sacred institution and its followers are highly encouraged to get married if they are able to do so. One of the main reasons for marriage in Islam is so that human beings can channel their sexual instinct and procreate in an honorable manner. This is to avoid fornication and sex outside marriage.
However, that is not, and should not be, the only reason for marriage.
Marriage also provides couples with good and satisfying companionship. The relations between spouses should be based on tranquility, love, and mercy. Allah says: [And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect] (Ar-Rum 30:21).
In Islam, the husband is not allowed to demand that his wife do what is forbidden and harsh and unseemly by Allah; nor is the wife allowed to demand that her husband do anything that Allah has forbidden that would put undue burden upon her husband. Sex is a natural urge and desire. Islam allows sexual intercourse only between married spouses. Fornication and adultery are forbidden in Islam. Since according to Islam there is no other permissible way for sexual desire to be fulfilled except between the spouses, they must be considerate to each other.
Islamic law has given us two important principles in this matter:
1. The husband should not deny himself to his wife and the wife also should not deny herself to her husband. Husbands and wives should do their best to satisfy their spouses. Even during menses or post-childbirth bleeding, when intercourse is forbidden, husbands and wives spend time together and enjoy affection and intimacy in other ways.
2. I n conjugal relations, married couples should be kind and considerate to each other.

Does Islam allow spousal rape? Part 1


As-salamu `alaykum.A senior Muslim cleric who runs the UK's largest network of Shari`ah courts has sparked controversy by claiming that there is no such thing as rape within marriage.My question is:- Is a husband allowed to force his wife to have intimate relations with him against her will?- And if he does, would it be a sin for which he will be held accountable on the Day of Judgment?- What is the correct stance of Islam on the issue of rape in marriage? Does it exist? Or is it always a husband's right if his wife is not ill?- Living in a non-Muslim country, like the UK, forcing a wife into intimate relations would be against the law, and the husband may be liable to prosecution. What should a Muslim do if faced with such accusations?


Wa `alaykum as-salamu wa rahmatullahi wa barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Thank you, brother for your good question. May Allah Almighty reward you on your interest towards your religion.

Regarding your question, Dr. Jamal Badawi, Professor Emeritus at St. Mary’s University in Halifax, Nova Scotia, Canada, stated,

What is missing in this debate is the overall guidance of the nature and sacredness of marital relation and the reciprocal obligations and rights of both parties. In the Qur'an, marriage is based on peaceful tranquility, deep and sustained love and compassion. Almighty Allah says, (And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquillity with them, and He has put love and mercy between your (hearts)) (Ar-Rum 30: 21).
In both the Qur'an and Sunnah, there is allusion to the reciprocity in marital relations including the intimate and physical aspect of it. To speak exclusively about the "right" of the husband to fulfill his need in the Halal way with his wife and the wife's obligation not to deny him such a right if there is no Shar`i reason such as menstruation or post-partum bleeding, seems to overlook that "rights" are also balanced by "obligations" on the part of both parties.
Furthermore, rights are to be secured "bilma`roof" in a decent and fair manner and in sensitivity to one's partner. Surely it is not fair, even if not haram, for a husband to insist on his "right" to have intimate relation with his wife while she is suffering from high fever or is very exhausted. Likewise, it may not be fair on the part of a loving wife to deny her husband's request or initiative if she does not have the same degree of desire but does not mind helping him out.
If that spirit of Shari`ah is observed by both, the issue can be settled between themselves without the intervention of a third party, let alone going to court without a pressing necessity. If one party or the other insists on going to court in countries that criminalize such act, the husband may seek legal advice to defend himself if he feels that he is accused falsely or wrongly.
In the light of this, "forcing" intimate relation, physically or otherwise, is not befitting for a true Muslim even if there is no haram committed such as adultery.
On accountability: both the Qur’an and Sunnah indicate that every small act of good or bad will be accounted for, yet both also distinguish between major sins (kaba’er) and minor ones (sagha’ir) and of the forgiveness of Allah especially of sagha’ir.
Allah knows best.

Sunday, August 19, 2012

Can a woman speak infront of men?


Is it permissible for a woman to stand in front of a crowd and publicly speak?I am aware that certain Islamic laws prohibit this because of a woman's awra. But our society is constantly evolving. Back in the day maybe it wasn't the most modest act for a woman to stand in front of many non-mahram men and address a speech because of their uncivilized behaviour. Today though especially in the West things have changed and without women being allowed to speak out they will be spoken for by the unfriendly media and Muslim male "fanatics" who are unwilling to adapt to the concept of ijtihad.


It is not un-Islamic for women to speak in public in front of men; it was even done in the time of the Prophet, peace be upon him, as well as during the era of the pious caliphs. Instances like these abound in the sources: Women coming in front of men and asking the Prophet, peace be upon him, questions, often of intimate nature; women offering themselves in marriage and the companions looking at them carefully; women presenting women's issues and the Prophet listening carefully, and thus encouraging them.

The Qur'an also assumes that men and women interact in public spaces; and therefore, what is required of both men and women is to lower their gazes while coming into direct contact. If appearing in public had been forbidden, Allah would have enforced strict segregation upon them.

Our sources tell us: A woman confronted Umar when he once contemplated putting a cap on the amount of mahr a man can offer his wife in marriage. Accordingly, Umar retracted his statement. Umar also appointed a woman as the superintendent of markets in Madinah. Hence she used to go around to enforce Islamic business ethics.

Our sources also tell us: Aishah, the Prophet's wife, addressed men on numerous occasions. Her speech was judged by many as even better than speeches of everyone except the Prophet's.
So women need not apologize for speaking in public as long as they, like men, conduct themselves Islamically. Islamic ethics, let us remember, applies to both genders. Let us keep in mind that the Qur'anic order for lowering gazes is first addressed to men, and only second to women. So it is ironic that some of us seem to think women need to be bridled more than men-- as if men have a monopoly on dictating ethics and morals.

Is the segregation of men and women an Islamic requirement? Part 3


Salam i just want to know what is the proper halal islamic way of marriage. and if someone wants a nikkah first and rukhsati and walima later on what would be the best way to do that? also is it ok to have mixed gathering if each family sits on their own table. not mingling together?


There is nothing wrong for you to have a nikaah done first, while postponing the ceremonies of rukhsati and waleemah to be performed later-as long as you do so consensually by agreement of both parties. There is no harm also if men and women sit in the same hall while they observe the ethics of Islamic interaction between males and females. In Islam, segregation is not a requirement; men and women used to interact in the society without any partitions; they were working together even in the battlefields. We read in the sources that women such as Aishah, the wife of the Prophet (peace be upon him, Umm Sulaym and others used to serve the wounded soldiers. Therefore, there is nothing for men and women in sitting in the same hall as long as they observe the Islamic guidelines of interaction and avoid indiscriminate mixing and mingling.

Is the segregation of men and women an Islamic requirement? Part 2


Assalamu alakum, I am a Muslim American. I try to practice Islam as much as I can. But it seems to me that some Muslim scholars make Islam seem as a religion that divides the society into two: female and male. May Allah forgive me for saying this, but we are living in the 21st century and it is clear that a woman will meet a man, in work places for example. We cannot make men live in the north and women in the south so that no unmarried woman sees unmarried man and commit a sin! I am a teenager and don't date and I understand why Allah makes dating haram. I proudly explain to my non-Muslim friends why Islam forbids dating. However, when someone says that a woman should not even treat a male patient, then that does not sound to me like Islam! If I want to become a doctor, why do men think that simply because I take care of man patient, I will fall in love with him or something. Alhamdu-li-Allah, Allah has given us Islam, which is a way of life and teaches us what is right and what is wrong. As long as we know our limits, why should we be that suspicious? Are women less trustworthy?


Dear sister,
Assalamu alaykum,

My understanding of the relationship between men and women in the Muslim society is not that image of two genders living in two different planets! The Islamic society, in its early form, was not a segregated society. Men and women communicated in all fields of life. This took place in market places, mosques, work … etc.

It is not through segregation that men and women don't fall into sin. Rather, it is through the understanding of and the submission to the ethics that Allah has asked them to observe, when they come into contact with the other sex.

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And God is well acquainted with all that they do.

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards God, that ye may attain Bliss.
Surah 24 Verses 30 - 31
Notice that Allah directed Muslim men and women to cast down their eyes and He directed women to wear hijab. He also asked women, through the model example of the Prophet's wives, not to soften their voices and language when they talk to men. This is in itself a proof that they are allowed to talk with them. Of course, this is as long as they avoid all means of seductive behavior, such as sending their looks, softening their voices, using soft language or wearing sensual clothes.

Again, Islam directed that a man and a woman should avoid being alone with one another. The Prophet (peace be upon him) said:

‘No man should be alone with a woman except when there is a mahram with her.’ (Sahih Muslim).

These were the simple useful regulations that the traditional Muslim society at the time of the Prophet (peace be upon him) and his Caliphs applied. This took place up till the time other civilizations mingled with Islam, bringing alien social concepts into the society. A true alien concept is the domination of the Freudian mentality, which looks at any male/female contact as an invitation for sin!

The authorized stories from the time of the Prophet (peace be upon him) and his four rightly guided Caliphs give us a completely different image of the relationship between the two genders. While some forbid a women doctor from attending a male patient, the Prophet (peace be upon him) accepted to have women in his army for medical aid.

There is also this famous story that while Umar bin al-Khattab was lecturing in the mosque he gave some wrong information, concerning the financial settlement after divorce. A woman heard him and corrected the information loudly, in front of all the male attendants. Umar did not rebuke her for such audacity that made her talk in the middle of the men listening. Nevertheless, he recognized that she was right to do so by saying: ‘Umar was wrong and a woman was right.’

I don't think that with all the books, many of which are now available in English, giving the true image of the Muslim society and the credit it gave to women, anyone should confuse Islam with accretions of cultures and tradition.

Is the segregation of men and women an Islamic requirement? Part 1


When families visit one another, is it absolutely obligatory for the women and the men to sit in different rooms? Can't the husbands and wives sit together?


There is no clear evidence that forbids women from sitting together with their husbands when receiving guests.

There is clear evidence that a man is forbidden from being in seclusion with a woman who is not his wife or near relative. The Prophet (peace be upon him) said: “No man left alone in one place with a woman without Satan being the third of them”.

Also, there is clear evidence that the woman is forbidden to be soft and seductive of speech while talking to men. Allah says: “Be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak a speech (that is) just” [Sûrah al-Ahzâb: 32].

There is evidence that the woman may not sit with unrelated men while wearing strong perfume. The Prophet (peace be upon him) said: “Any woman wears perfume then passed by some people to let them find her scent, then she is being a temptress.”

There are clear evidences that the woman should not wear flimsy clothing in front of men. Her clothing should not be scanty or transparent. It should be wide and not reveal the size and shape of parts of her body and it should not be an ornament in itself.

If a woman abides by the Islamic commands and prohibitions and observes these set conditions precisely, then she may sit with the guests of her husband in his presence.

However, the unrelated men and women should avoid sitting immediately next to one another. The guests may all talk together respectfully without the men and women becoming overly familiar with each other or flirtatious.

At the same time, any woman who chooses to refrain from sitting with her husband’s male guests for the sake of her own peace and comfort is doing what is good for her. No one should argue with her or disrespect her feelings. No one should describe her as an extremist.

At the same time, if a woman sits with her husband’s male guests while abiding by the above stated conditions and observing her full modest dress, then no one would have any right to call her a loose or immoral woman.

And Allah knows best.

Friday, August 17, 2012

Are we allowed to wear wedding rings?


As-Salamu `alaykum wa Rahmatullah wa barakatuh. I want to know the Islamic ruling concerning engagement ring. Is it permissible in Islam or not? Jazakum Allah Khayran.


Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for your good question and we pray to Allah to enable us furnish you with the best answer.

As far as your question is concerned, we would like to cite for you the fatwa issued by the prominent Muslim scholar, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee:

“The engagement ring or wedding ring has a history of thousands of years old. Some people claim that the Pharaohs were the first to invent it long before the Greeks had any notion of it.

Others say that it stems from an old custom still upheld by people. By this they are referring to tying the bride and the bridegroom together with chains and making him ride a horse, while dragging his bride behind him to the marital home, which might be a distance of two houses. Later, it became popular to wear a ring, instead of being tied with chains.

Wearing an engagement ring on the left finger is related to an old custom of the Greeks who believed that the circulation of blood by the aorta is done through this area.

It became apparent later that the British were also fond of wearing engagement rings; in fact, they regarded the habit as purely Christian.

Muslims adopted the idea of wearing the engagement ring without any obvious reason, and some consider removing it as a bad omen. This has no basis in Islam.

Wearing an engagement or wedding ring is not considered unlawful in the Islamic perspective, as there is no religious text that determines this.

It is also not considered as a form of imitating unbelievers. We know in any case that such imitation is forbidden, especially on something contravening the teachings of Islam.

If the ring is silver, there is nothing wrong in both men and women wearing it. But if the ring is made of gold, women can wear it, while men cannot. At-Tirmidhi relates through the authentic chain of narration that the Prophet (peace and blessings be upon him) said: “Wearing gold is forbidden for male Muslims, but it is allowed for female Muslims.”

According to the hadith narrated by Muslim, the Prophet forbade men from wearing gold rings. It is also narrated that when the Prophet, peace be upon him, saw a man wearing a gold ring, he immediately removed it from the man’s hand and threw it away. He then said:
“Wearing it (a gold ring) is like wrapping one’s hand with fire brand”.

Thursday, August 16, 2012

Does Islam establish gender roles for women? Part 5


Dear scholars, as-salamu `alaykum. What is the ruling on women’s going out to work and what are its regulations? Jazakum Allah khayran.


Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, thanks a lot for your question which reflects your care to have a clear view of the teachings of Islam. Allah commands Muslims to refer to people of knowledge to get themselves well-acquainted with the teachings of Islam as well as all aspects of life.

It is permissible for a woman to work outside the home as long as the regulations set by the Islamic Shari`ah in this regard are observed.

In his response to the question in point, Dr. `Abdel-Fattah Idrees, professor of comparative jurisprudence at Al-Azhar University, issues the following fatwa:

Islam enjoins work and being active, for Almighty Allah says, (And say (unto them): Act! Allah will behold your actions, and (so will) His Messenger and the believers.) (At-Tawbah 9: 105) Allah the Lawgiver has also promised rewards for those who work and He made working hard one of the reasons for His forgiving sins, as the Prophet (peace and blessings be upon him) said, “Whoever goes to bed exhausted out of his own hands’ hard work will be forgiven (for all his sins).”

Islam never forbids women to work inside or outside home. To illustrate, the wives of Allah’s Messenger (peace and blessings be upon him) used to work at home. For example, they used to dye their own clothing and tan hides in addition to their other housework activities, such as preparing food, cleaning their houses and serving and taking care of the Prophet (peace and blessings be upon him).

Another example of women’s work is that the Prophet’s wife `A’ishah used to prepare the herbal medicine prescribed by his physicians, and she also used to give it herself to Allah’s Messenger and nurse him, in addition to her housework. Furthermore, the wives of the Prophet’s Companions used to do their housework and the like. For instance, Fatimah (daughter of the Prophet) used to run the quern (hand mill for grain) herself till her hands became swollen, and the Prophet (peace and blessings be upon him) did not disapprove of that. Another example is that Asma’ bint Abi Bakr, wife of Az-Zubayr ibn Al-`Awwam, used to work hard inside and outside her home. She used to feed the camel and the horse and look after her husband and children. Asma’ also used to go on foot to fetch the fodder from her husband’s land three kilometers from Madinah, and the Prophet (peace and blessings be upon him) once saw her on her way and he did not show any disapproval.

That is to say, women’s going out to work is not forbidden in Islam, for some women used to go out to work in the Prophet’s lifetime and he did not disapprove of them. Among those women was Umm `Attiyah, who used to perform circumcision for females, wash and enshroud the deceased females of Madinah, and nurse and treat the injured Muslim warriors in battlefields, in addition to preparing food for the other warriors. Another example of such working women was Rufaydah Al-Aslamiyyah, the first female doctor in Islam, for whom the Prophet (peace and blessings be upon him) specified a tent in his mosque in Madinah in order to treat and nurse the injured Muslim warriors of the Battle of Al-Khandaq (the Trench). Ar-Rabaiyyi` bint Mu`awwidh and Umm Sulaim used to set out with the Prophet (peace and blessings be upon him) in his various battles to provide water for the Muslim warriors, hand weapons to them, prepare food for them, treat the injured, and carry the martyrs to the burial places. Furthermore, Ash-Shifa’ bint `Abdullah used to go out to teach the Muslim women to read and write and to practice medicine during the lifetime of Allah’s Messenger (peace and blessings be upon him). Umm Mihjan used to clean the Prophet’s Mosque, and when the Prophet (peace and blessings be upon him) noticed her absence and his Companions told him she had died and had been buried (as they did not want to disturb the Prophet’s sleep when she died), the Prophet (peace and blessings be upon him) went to her grave and offered the Prayer for the dead over her. One more example was that Caliph `Umar ibn Al-Khattab appointed a woman named Ash-Shifa’ to occupy a position called al-hisbah or market inspector who saw that scales were just and accurate and that transactions were carried out according to the rulings of Islam.

All these examples and many others show that Islam never forbids a woman to go out to work, whether she is married or not. Yet, Islam has set some regulations to protect working women, guarantee their safety, and prevent any possible evil consequences. Among these regulations is that a woman should wear hijab and cover herself with loose clothing. She should never go out in skin-tight or see-through clothing. In other words, she should avoid wearing anything that may sexually attract men, nor should she go out wearing make-up or perfume or uncovering any of her `awrah (parts that must be covered). A woman should not be a source of temptation while going out to work, nor should she mingle with men lawful for her to marry. She should also avoid the gatherings of men, as when entering or leaving the work place or getting in the bus to or from work, and should not walk with a swinging erotic gait. Moreover, a woman should be engaged in a kind of work that suits her physiological nature, and should get the permission of her legal guardian or husband to work outside the home. In addition, a woman should make sure that her work would not result in any violation of the rights of her husband or children if she is married. These regulations have many illustrations in the Qur’an and the Sunnah, yet there is no room to mention them here.

It is worth mentioning that distribution of the roles and duties between the two spouses is an integral part in this concern, so that neither of them would be comfortable and satisfied at the expense of the other who would be suffering. In this way family life can proceed smoothly, and the woman is able to play her fundamental role as an active and effective member of the Muslim society without neglecting her role in establishing a good family, which is a pillar of the Muslim community.

Does Islam establish gender roles for women? Part 4


Salaam Now if a woman has young kids or someone to look after then yes its her duty to stay home but women at the Prophet's time (peace be upon him) were involved in a number of activities (like in the workforce the army etc). What I'm trying to say is women should be in the workforce (provided they're clothed properly and the jib doesn't require any haraam activity). So may I have some clarification? Jazakallah for your time.


There is nothing farther from the truth than saying that Islam limits the role of women to homes. Even a casual perusal of the sources and the seerah of the Prophet (peace be upon him) will be sufficient to refute this misconception.
Here are the facts to prove my point:

1. Allah has clearly stated in the Quran that both men and women are partners in standing up for establishing truth and justice: "And [as for] the believers, both men and women they are close unto one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise!" (Qur'an: 9: 71).

2. Women were present with the Prophet in all stages of his struggle starting from his mission; they continued to sacrifice and struggle along side men all through his Makkan and Madinina phases until his death.

3. The first martyr in Islam was a woman.

4. Women participated in all the important occasions; they took part in the battles in various capacities, sometimes even taking up weapons during battles;
5. Prophet's wife Khadijah's role was not limited to being a passive partner; she was a firm pillar of support;

6. The fact that the Prophet acted upon the advice of his wife Umm Salmah in the crisis he faced in the aftermath of the pact of hudaybiyah says a lot about the Prophet's understanding of the role of women in Islam;

7. It is no wonder then that his wife Aishah was recognized as one of greatest scholars, teachers and jurists of Islam; all the prominent jurists of Madinah as well hundreds of men and women transmitted traditions from him. It a well fact that she excelled as a speaker, teacher, and jurist, and she was consulted by caliphs, jurists and scholars from the companions as well as others.

The above facts will be sufficient to disprove the misconception prevailing among many Muslims as they say that a woman's role is limited to homes. Islam undoubtedly attaches a great value to a woman's role as a mother, caregiver, and nurturer; and therefore, she is not expected to sacrifice her responsibilities in these areas. That is why we learn that Fathimah, the Prophet's daughter, focused on doing the domestic chores, while her husband Ali worked outside to provide for the family.

In conclusion: There is nothing in Islam to prevent women from developing her talents and contributing to the society as long as she does not sacrifice her responsibilities a wife, mother and caregiver at home.

Does Islam establish gender roles for women? Part 3


Salamu `Alaykum. I am an Egyptian girl. I love journalism very much. It is my major in the AUC. Could you please enlighten me on whether women are allowed to work as journalists or not? Can women also work as TV announcers?


Wa`alaykum As-Salaamu Warahmatullahi Wabarakatuh.

In The Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear sister in Islam, thank you very much for having confidence in us, and we hope our efforts, which are pure for Allah’s Sake, meet your expectations.

In Islam, women are the counterparts of men. Every Islamic injunction addressed to man is also addressed to woman. The Islamic law is gender neutral. Both men and women are permitted to work and seek Allah’s Provision. Allah Almighty says: “And their Lord hath heard them (and He saith): Lo! I suffer not the work of any worker, male or female, to be lost…” (Aal-`Imran: 195)

In her response to the question, Dr. Su`aad Ibrahim Salih, head of the department of Islamic Jurisprudence at the Girl’s College, Al-Azhar University, states the following:

“Basically, men and women are permitted to work. However, the prime obligation here is on men, as they are the breadwinners of the family.

Women, on the other hand, are permitted to work in public, if there is a necessity that warrants it. But in the context of her work, the Muslim woman has to keep away from what may jeopardize her religion and honor.

As regards working in Journalism, there is a possibility that a woman will find herself entangled in mixed social gatherings with different media-related sources and personnel, especially when she works as a correspondent, that’s why I think that it is better for a Muslim woman to avoid working in that field. This view is based on what is known in Islamic Jurisprudence as ‘blocking the means’ or Sad Adh-Dhara` (i.e. blocking the means leading to evil).

But in working as TV announcer, I say that there is nothing wrong in that as long as the announcer sticks to the Islamic dress code, avoids any form of illicit privacy or Khalwah, softening her voice beyond the normal, and avoiding wearing perfumes. This is based on the following Qur’anic verse: “O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.” (Al-Ahzab: 32)

Does Islam establish gender roles for women? Part 2


Asalaam Alaikum I don't believe Islam directly says wives have to remain at home and cook/clean for their husbands. I don't believe the Quran and Hadith directly mentions this. Because women around the Muhammed's time (peace and blessings be upon him) were in a wide range of activities that occured outside their homes (like working, being in the army etc)


Islam does not specify that a woman has to cook and clean for the husband. It happens with mutual understanding. Islam does not ask the woman in specific to cook and clean for the family or even for the husband.
Our beloved Prophet Sallallahu Alaihe Wa Sallam was always helping his family during the time that he would spend in the house doing the household work.
The men should also help in the household work when their wives are doing the household work and should not consider themselves superior to the women or think that they have no responsibility in the household work.
Many things are done in the best manner in a family with the mutual understaning and mutual consultation.
And Allah knows best.
Mufti Ikram ul Haq
Fatwa Center of America
10 Jumada-al Ukhra 1432/ May 14 2011

Does Islam establish gender roles for women? Part 1

I will give four fatwas on this, showing how it is not a woman's duty to be a housewife or stay at home. This is for the husband and wife to discuss and decide. It's quite saddening how many Muslims say a woman's place is to be at home.

Starting with the first fatwa:


Salaam, Ok so I listened to Amir Liyakat Hussein say its not a woman's duty to cook for her husband as the Prophet (pbuh) frequently cooked for his wives. And let it be known I agree with this. Anyways can you give some clarification?


I am not currently aware of a Hadith where it is mentioned that the Holy Prophet Sallallahu Alaihe Wa Sallam cooked for his family but it is certainly true that the Holy Prophet Sallallahu Alaihe Wa Sallam always helped his family in the household work.
It is not the wife's duty by Islamic law to cook for the family but with mutual understanding the husband and wife work together the make the family a happy and successful family by sharing the responsibilites and by dividing the jobs also.
And Allah knows best.
Fatwa Center of America
10 Jumada-al Ukhra 1432/ May 14 2011

Tuesday, August 14, 2012

Fatwa on domestic violence by the Canadian Council of Imams

As October, the Domestic Violence Awareness month, has ended and we now approach December 6, the National Day of Remembrance and Action on Violence Against Women, Muslim Canadians reflect on the reality of domestic violence within our own communities, compounded by abhorrent and yet persistent pre-Islamic practices rooted in the misguided notion of restoring family honour.

As Muslims, we base our ethics and behaviour on the teachings of the Quran and the authenticated example of the Prophet Muhammad, who never hit a woman and taught the men that “the best amongst you is he who treats women the best”. The Quran unequivocally emphasizes the sanctity of all life, forbids all forms of coercion in matters of religion, and reminds us all that each of us is accountable for our actions directly to God, the only Judge.

There is no room within these teachings for any person, by virtue of gender or position within the family, to seize control over the life and bodily security of another. Domestic violence and, in the extreme, practices such as killing to “restore family honour” violate clear and non-negotiable Islamic principles, and so we categorically condemn all forms of domestic violence.
We the undersigned declare our commitment to intensify our efforts to eradicate domestic violence from our communities through:

* Working within our community and with other communities to raise awareness of harmful (and sometimes lethal) attitudes that lead to this violence.

* Working within our communities to raise awareness about the serious psychological, judicial, social and religious consequences of such practices, through Friday sermons, public lectures, workshops, and other means.

* Morally opposing the use of the word “honour” when describing such killings to ensure no positive connotation is implied directly or indirectly in connection to such heinous crimes.

* Working with community leaders and Imams in order to ensure that they are equipped with the necessary resources and training so that they can offer mediation, conflict resolution, and domestic violence counselling in a manner that reflects professional standards, contemporary research, and religious scholarship.

* Educating parents and youth about existing resources that can help them deal with intergenerational conflicts and misogynist leanings far before it gets to the point of violent confrontation.

* Teaching parents and youth how to deal with intergenerational conflicts and misogynist leanings.
As a first step, starting immediately and specifically on December 9, we commit ourselves to addressing this issue at all levels, including and especially within our Friday sermons, which must highlight Islamic perspectives on domestic abuse, perspectives that condemn all forms of violence against women and children, most especially threatening, abusing, and killing women in the name of protecting the family’s honour. As Muslims and as Canadians, we stand with all Canadians and pledge to combat domestic violence in all its manifestations, wherever and whenever they arise.

Are "Honor Killings" an Islamic practice?


I read in the papers something that disturbs me about Islam. I read that a Muslim man in one of the Islamic countries killed his seven-year-old daughter because he suspected her of being raped. He is quoted to have said: "The motive behind the killing was to defend my honor, fame, and dignity." Is this what your religion teaches?


That father is guilty of murder.

The teachings of Islam should be taken from the correct sources – the Qur’ân and the Sunnah of our Prophet (peace be upon him).

There are false practices to be found in some Muslim societies are only but these are alien to the Islamic legal injunctions. Such practices cannot in any way be attributed to Islam. You should know that the Muslim scholars’ objective is to remove these evil regional customs and steer Muslim societies towards the true teachings of Islam.

The mistakes of Muslim people should not be attributed to Islam. You know from history that the massacres of the Native Americans and the slavery of Africans should not be attributed to Christianity, even though these atrocities were carried out by beople who called themselves Christians.

The events you have mentioned are unlawful and the one who commits such crimes is a criminal for illegally killing someone.

In Islamic Law, no one can be punished for adultery, man or woman, until it is legally confirmed that he or she did it. In case of this seven-year-old girl, she would never be punished in any case, since she was a minor.

According to Islam, it is not a simple thing to accuse someone of adultery, and even more difficult to punish someone for it. Anyone who falsely accuses someone else of adultery will receive a severe legal punishment of flogging with a whip, as he slandered another person and injured the accused person’s reputation. If this is the punishment for accusing someone else of adultery, then how could it be Islamic that a person can not only accuse someone but also kill that person on the basis of his accusation?

Legal punishments will not be applied on people who were coerced into doing things, such as being raped, neither in this life nor in the Hereafter. It is the duty of the raped victim’s family to request punishment of the rapist and not to punish their poor daughter. In fact, it is the Islamic right of the daughter on her family that they protect her, defend her, and pursue justice on her behalf.

Are we allowed to carry out Islamic punishments in non-Muslim countries?


Can those of us living in non-Muslim countries carry out the prescribed punishments of Islam among ourselves if there is an open confession of crime but no official Islamic judge to issue a verdict?


The prescribed punishments in Islamic Law are only to be issued by the judge, since due process and proper procedures of evidence must be observed. They must thereafter only be carried out by properly empowered government officials. Otherwise things will deteriorate into public violence that may bring about dire consequences.

The Muslims who reside in non-Islamic countries in the absence of Islamic courts have to be content to advise one another and exhort each other to righteousness. Wrongdoers may be repremanded by way of pubic avoidance until they show repentance.

May Allah guide us all to what pleases Him.

Can one accuse their spouse of adultery based on suspicion?

This is also quite frequent in third world Muslim (and some non-Muslim) countires, where men will often accuse their wives of adultery, and the village idiots will get ready for the stoning.


A man I know got married and had sexual intercourse with his wife. He then went on a journey and while he was on the journey, she completed a menstrual cycle. Later, when he returned home from the journey, he found out that she was pregnant. He now doubts who is responsible for the pregnancy. What should be done?


He should not fall into any suspicion. He should not be in doubt of his wife’s modesty without having clear evidence.

The blood seen by his wife could either have been menstrual blood or blood from a broken blood vessel. I believe that his wife got pregnant from him. It is not at all uncommon for a woman to continue to have normal menstrual cycles during the early stages of pregnancy. This is something well known both to women and doctors.

It is unjust for him to accuse his wife of something she did not do. Suspicion can never be used to accuse an innocent person. He should fear Allah and safeguard his wife. He should strive to uphold and defend her honor and dignity and refrain from levelling any baseless accusations.

And Allah knows best.

Is pregnancy proof of fornication or adultery?

In third world Muslim countries, where tribal and cultural values override Islamic law, women are targeted because "they think" she committed illegal intercourse. I believe this fatwa will set them straight:


Can a single woman be accused and convicted of fornication on the strength of her falling pregnant?


If a woman confesses that her baby was born from an illegal relationship or in case four witnesses of impeccable character testify that she had committed adultery – meaning that they were eye-witnesses to the sexual penetration – then she will be subject to conviction in the Islamic courts. Likewise, if a man confesses to adultery or four witnesses of impeccable character testify that he had committed adultery then he will be subject to the legal punishment. She is no different than a man in this regard.

In case there are no witnesses and no confession then the woman will not receive punishment just because of pregnancy. Women can fall pregnant without committing illegal sexual intercourse. A woman could be raped or coerced. In this case, she is a victim and not the perpetrator of a crime.

Therefore, she cannot be punished or even accused of misconduct merely on the strength of her falling pregnant. This opinion is held by many people of knowledge. Ibn Qudâmah said in his book al-Mughnî:

If a woman becomes pregnant without having a husband or a master, she may not be punished and, in stead, she should be asked about it, if she claimed that she was coerced into it or that she committed adultery under dubious circumstances, or if she simply does not confess adultery then she will not be punished. This is the saying of Abu Hanîfah and al-Shâfi`î ,because she may be pregnant as a result of a forceful intercourse or dubious circumstances. Punishment will be abandoned in case suspicion exists. It is well known that a woman could become pregnant without engaging in true intercourse. The woman may become pregnant if sperm is manually inserted into her vagina. This would explain how a virgin becomes pregnant.
This is clearly the correct and most just ruling on the matter

In conclusion, adultery/fornitcation can ONLY be prosecuted if there are four pious witnesses (which is VERY HARD TO FIND) or a personal confession (which by the way is discouraged because the Prophet, peace be upon him, told everyone to keep their sins provate).

Can Guys and Girls Just Be Friends?

Monday, August 13, 2012

Can we see pigs at the zoo or on TV?


Since pigs are regarded as filthy animals, should we allow our children to see them at zoos and at farms, where they might become too familiar with these animals? Is it alright to allow our children to watch nature programs and television dramas featuring pigs? Is it permissible to allow them to watch animated cartoons featuring pig-like cartoon characters?

Since pigs and dogs are impure and should not be kept in the house as pets, is it wrong to allow our children to play with plush toys in the shape of pigs and dogs?


Pigs and dogs are creations of Allah. They are animals. They take the same ruling as other animals except where Islam provided special rulings for them. There are rulings regarding the impurity of pigs and the saliva of dogs, and that it is prohibited to eat the flesh of these animals.

However, these rulings do not extend beyond that limit. It is not prohibited to look at these animals, to watch shows about them, or even to show kindness to them.

Indeed, the Prophet (peace be upon him) informed us that a prostitute was forgiven and granted Paradise because she showed mercy to a dog that was dying of thirst and filled her shoe with water and gave it to the dog to drink. [Sahîh al-Bukhârî (3467) and Sahîh Muslim (2245)]

Toy pigs and dogs take the same ruling as toys made in the shape of other animals. They are permissible.

The proof that toys in the image of people and animals are permissible comes in the hadîth where `Aishah said: “I used to play with dolls in front of the Prophet (Peace be upon him) with my friends …” [Sahîh al-Bukhârî (6130) and Sahîh Muslim (2440)]

And Allah knows best.

Is watching television haraam?


What is the ruling for watching television? Do cartoon programs have a different ruling?


The ruling for watching television depends upon what is being viewed.

If the viewer is viewing unlawful images or watching programs with an un-Islamic content, then it is unlawful for him to do so. On the other hand, if he watches permissible programs such as educational programs or the news, then it is lawful.

Cartoons have nearly the same ruling: If they contain unlawful scenes, then it is forbidden to watch them; otherwise watching them is permissible.

And Allah knows best.

Wednesday, August 1, 2012

Is it absolutely necessary to ask scholars for everything?

An excellent fatwa for those Islam QA lovers.


Asalam Alaikum. Do you think it is a disease of our ummah that Muslims consult scholars and imams about minute details of life? Sometimes I wonder if this is almost a permanent doubt we remain in - ambiguity unless someone else tells us something is right or wrong and it can encourage paranoia/OCD about very small factors of life. Do you think this is how we are supposed to operate? I think about this a lot because I know Islam is not supposed to be a burden and sometimes think there is a thin line between avoiding invention and being too robotic and not embodying your faith. After all Allah gave us all logic reasoning and intellect. What did people do before the Internet and before such easy access to information? I would be really interested to understand your point of view because I notice unlike some scholars you often present the facts within the Quran Hadith but then ask the person to judge for themselves. You also always present alternative views. Other scholars instruct people directly with very limited boundaries of choice even if the exact situation cannot be found within the Quran & Hadith. An example for me is vinegar which the Prophet said was good yet people ask details about different kinds of vinegar and interrogate waiters before consuming a meal instead of just thinking about the bigger picture of why we were told to avoid alcohol and how and why we are using vinegar. Do you understand my point?


The point you have raised is highly appreciated. It is a sad fact that many Muslims today seem preoccupied with miniscule more like the Pharisees and Sadducees, and thus are losing the spirit and soul of religion. This was the same condition that Imam Ghazali was fighting. The reason for this is the scholars over emphasizing the form of religion as opposed to the inner dimensions. Many questions people ask do not need any specialized knowledge; even the common sense or our own moral conscience can help us decide on such matters. The Prophet himself said, consult your conscience, consult your conscience! Of course, he meant the sound moral conscience that is aware of Allah's judgement.

However, we cannot condemn genuine questions. The Qur'an and the Prophet's traditions exhort us to ask those who know when we cannot make up our minds in regards to the issues we face in life.