What Should a Man Cover From His Body?

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

What is the awra of a man amongst family and/or strangers?

Answer: In the Name of Allah, the Most Merciful and Compassionate

The awra of a man is from just below the navel till just below the knees. This applies to a man in front of his siblings/parents as well as in front of strangers.

In front of his wife there is no specific awra since it is permissible for them to see of each other any part of the body.

This is in regards to the legal ruling. As for propriety it is from one’s dignity to cover that which is customarily known to be dignified. This applies when amongst people but especially when in public spheres.

[Shurunbulali, Maraqi al -Falah]

Hope this helps
Allahu A’alam
Yusuf Weltch

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Being HIV Positive and Getting Married

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

I committed sodomy in the past, and repented from it. Now, I have been diagnosed as HIV Positive. Has my tawba been accepted? Can I marry a woman who is HIV Negative, and have children with her?

Answer: My dear brother, wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Do not worry; I’m sure Allah has accepted your sincere repentance. It would also be permissible for you to marry someone who is HIV Negative if she knew exactly what she was getting into.

Allah Loves Our Repentance

We know from a rigorously authenticated narration that Allah is extremely pleased with us when we repent. Imagine a person saved from certain death; when this happens he says something like, “O Allah, you’re my servant and I’m your lord!“ (Muslim) Although he doesn’t experience emotions, Allah is more pleased when a believer apologises and repents than this person who is saved from certain death.

You should feel certain that Allah has accepted your repentance. If you still feel down about what you did use it as a means to keep repenting to Allah, for anything and everything. Allah loves those to frequently repent to Him. (Qur’an; 2:222). Console yourself knowing that Allah has given you the opportunity to become of those who He loves. If Allah loves you – what is there to worry about? He’ll take care of you.

As for the HIV, I feel for you. I pray Allah negates the impact of his illness and give you a long, healthy, and happy life full of good works which please Him.

Try to think of this as a test from Allah, and a means to not only having your faults removed, but to raise you. We all have tests in life, yours happens to be related to this matter. See it as a means of actually getting closer to Allah.

The Messenger of Allah, Allah bless him and give him peace, said, “Verily, a man will have a particular rank [decreed for him] with Allah, but he is unable to reach it with deeds. So, Allah keep trying it with what he dislikes until He makes him reach that rank.” (Ibn Hibban) Every temporary difficulty you suffer in this life will lead to a permanent reward for you in the next life.

Marriage

It would be permissible for you to marry anyone as long as you told her of your continuing health issues. You do not have to disclose how you got the HIV, though. Some people contract it via improperly disposed syringes.

If she is happy to marry you after being fully aware of the potential risky then go ahead. There are medications available which could render the HIV pretty much inert, and there are options such are ‘sperm washing’ for the issue of conception. She would have to know about all of this, as her life, and the life of any potential baby are at risk. (Zarqa; Sharh al Qawa’id al Fiqhiyya).

May Allah bring you ease in your matter.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Spending Haram Wealth

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

If I acquired wealth in an impermissible manner, then segregated that wealth from the remainder of my wealth, is spending from the remainder of my wealth considered spending with impermissible money?

Answer: In the Name of Allah, the Most Merciful and Compassionate

Any portion of one’s wealth that was acquired in a permissible manner is permissible to spend.

If one has mixed both the permissible wealth and the impermissible it is likewise permitted to spend of it. However, one is only permitted to spend up to, but not exceeding, the permissible portion. This is because wealth is not specified due to specification. [Ibn Abidin; al-Radd al-Muhtar: quoting from Ibn Nujaym, al-Ashbah wal-Nazair]

For example, if you have £2,000, £1,600 is from a permissible source and £400 is from an impermissible source. Even though the money has been mixed, you are permitted and not sinful for spending up to the amount of £1,600. This is the meaning of the above expression, ‘Wealth is not specified due to specification.’

However keeping them separate is more cautious.

Note that it is fortunate that you realized the severity of impermissible wealth. If one is looking to repent from such sin, they need to return that which was illegitimately acquired. If you have the exact money that was originally acquired you should return it however possible. It is not necessary that they know that you are returning the money. If that specific money has changed then you must return the value. [Haskafi, al-Durr al-Mukhtar – Bab al-Ghasb]

Hope this helps
Allahu A’alam

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Fertility Issues and Nudity

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

Is it permissible for a man with fertility issues to allow a doctor to look at his private parts during a check-up? Would it be permissible to provide a semen sample for it to be analysed?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

Yes, it is permissible to expose your ‘awra to a doctor in such a situation. It is also permissible to provide a semen sample for it to be analysed to help with the fertility issues.

The Shariah recognises the need for such examinations, and considers them to be exceptions to the normal rules of exposing one’s ‘awra. However, the underlying principle here is ‘Necessity allows the bare minimum.’ (Zarqa; Sharh al Qawa’id al Fiqhiyya)

Semen is not considered to be something which others cannot be allowed to see. In this situation the sample could provide a means to curing the issue. Providing a sample is, therefore, permissible.

Whatever happens, remember that Allah has your ultimate benefit planned for you.

May Allah bless you with the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Wudu and Prayer Time

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

Does the exiting of a prayer time invalidate the ablution (wudu)?

Answer: Assalam alaykum,

The exiting of the prayer time does not invalidate the ablution. However if one is considered ‘excused’ by the Sacred Law the ablution terminates at the exiting of every prayer time.

One is only considered excused if, for example, they have a nose bleed and it never ceases for them to be able to make an ablution and prayer. [Maraqi al-Falah]

How To Deal With Waswasa

For the one who is constantly in doubt abandoning caution is often the best cure.

“As for the one who is often inflicted with waswasa, it is necessary for them to sever the cause of the waswasa and not to give it any consideration. This is because it is the doing of Shaytan and we have been commanded to oppose him.” [Hashiyah Ibn Abidin]

Knowledge

The long-term cure for these constant doubts is to seek a deeper understanding of Islamic Knowledge. With knowledge, Shaytan can not deceive you with his whispers and plots. I would advise that you find authentic scholars in you area and study with them a basic text in Islamic Jurisprudence.

Please note that SeekersGuidance.org has free classes available in Islamic Jurisprudence and many other subjects.

May Allah ease your difficulty
Allahu A’alam
Yusuf Weltch

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Must I Use Soap in Order to Remove Impurities?

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

Must I use soap in order to remove impurities from my body?

Answer: In the Name of Allah, the Most Merciful and Compassionate

You should wash the area affected by the urine. You do not need to use soap nor hot water to remove it. “One does not need to burden themselves, in its removal, by using hot water, soap, or the likes.” [al-Durr al-Mukhtar]

The Moisturizer would not affect the cleaning of the urine. A simple wash would suffice.

May Allah bless you
Allahu A’alam

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Shaving the Hair of a Sacrificial Animal

Answered by Shaykh Salman Younas

Question: Assalam aleykum

Is it permissible to trim (shave) the hair of a sheep you intend to prepare for Qurbani at Eid Ul Azha?

In Pakistan the temperatures get too hot during summers, and therefore ticks and insects are a real problem during the rains, and summers, and with dense wool/fur they get a place to hide easily and more time is spent on removing them by hand.

Answer: assalamu alaykum

In the Hanafi school, the general rule is that the sacrificial animal is not benefitted from before it is sacrificed. Therefore, one is not permitted to milk the animal, cut its hair/wool, lease it to another, use it to carry a load, and so forth.

However, if there is a need to cut/shave the hair of the sacrificial animal, it would be permitted to do so. One should give the hair/wool away in charity though and not benefit from it oneself. (Ibn Abidin, Hashiya)

[Shaykh] Salman Younas

Checked and approved by Shaykh Faraz Rabbani

Shaykh Salman Younas  graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman where he spent five years studying Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. He is currently a PhD candidate at the University of Oxford and continues his traditional studies with scholars in the United Kingdom.

Praying in a Car

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

I am a taxi driver and sometimes I don’t find any mosque near to me. Can I pray on the driving seat ?

Answer: Wa ‘alaykum assalam.

I pray you are well. You should keep a prayer mat and some water to hand in your car, and pray outside when the time comes. As long as you’re able to stand and pray, sitting would not be valid. (Shurunbulali; Maraqi al Falah)

It should be possible to pray in a car park or somewhere like that without too much difficulty. It might seem uncomfortable, but any effort you go to in oder to seek Allah’s pleasure you’ll find that your rewarded for it many times over in this life and the next. “Indeed, Allah is appreciative and all-knowing.” (Qur’an; 2:1580

May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Ritual Bath and Retainer

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

What is the ruling regarding the validity of ghusl if one has a retainer in their mouth?

Answer: In the Name of Allah, the Most Merciful and Compassionate

It is permissible to keep the retainer in your mouth. Especially if there is direct need in doing so. [Ibn Abidin, Radd al-Muhtar]

If the retainer can be taken out without undue hardship or any perceived harm, it should be removed for the sake of ghusl. However, if it is not removable or removing it will cause difficulty, it is not necessary to remove, and the ghusl is valid. [Ibn Abidin, Radd al-Muhtar]

Hope this helps
Allahu A’alam

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Insurance and Renting

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

I own a property which I want to pay a lettings agent to fully manage for me. For 10% of the monthy rental income, they will do the tenant finding, rent collection and handle all dealings with the tenant. Within this “fully managed package” is the option to pay an extra 4% per month for the Agent to deal with any tenant evictions that arise, covering all legal costs and rent guarantee for a fixed number of months. If I select this rent/legal cover option, then I will be “noted as an interested party in the Agent’s insurance policy”.

With this 4%, am I in effect buying a haram insurance policy or a comprehensive service package from the Agent? What would be the ruling according to the different schools of thought?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

It is permissible for you to enter into this agreement with the estate agent if you wish. If effect, you are paying them for a service which is clearly delineated. That is your agreement with them, and it does not contain anything impermissible.

The means they may employ to fund the service from their end does not concern you. Therefore, seeing as you are not directly entering into a interest based contract, it would be permissible for you use this service. Please ensure that all the variables are clear to you before progressing, and that there are no hidden charges, etc, or potential alterations which could lead to a dispute later. (Usmani, Fiqh al Buyu’)

I’m unable to provide you with positions from other schools of law. This is the answer I have understood from the Hanafi school, and through consultation with a senior scholar. Allah knows best.

May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.