Guidelines for Using Makeup

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Answered by Ustadh Tabraze Azam

Question: Assalamu-alaykum, I am a nonmarried woman and I love beauty, and its a big part of who I am. I don’t wear makeup to provoke the lust of men. I wear light natural-looking makeup, it makes me feel better and more confident. Is it permissible?

Answer: Wa alaikum assalam wa rahmatullah,

Using makeup is not intrinsically impermissible. But the permissibility of the extent of its usage depends on the circumstance at hand.

Makeup: Limits and Guidelines

In private settings, such as when a lady, married or otherwise, is in the company of the same gender or members of her unmarriageable kin (mahram), it is permitted for her to wear makeup as she likes provided the environment is safe from improper gazes. Similarly, it would be praiseworthy for a married lady to adorn and beautify herself with makeup or otherwise for her spouse whilst in the privacy of her home or the like.

In public settings, makeup usage needs to be restrained, unassuming, and restricted, if required, to what maintains reasonable presentability alone, such as covering up blemishes and the like. What this means is that it should not be plain and obvious that you are wearing makeup. Usually, the sign of an amount of makeup that is not impermissible is that which would not normally attract the undue attention of the opposite gender. But if it is more than the minimum required amount, it would appear to enter into the realm of impropriety and offensiveness (karaha), depending on the amount used.

Note that what counts is the reality of how you are perceived by the opposite gender, even if your intention is not to attract such attention. Of course, things are not easy and times are difficult, particularly given the constant barrage of idealism pumped out by the fashion and cosmetic industries, but the reward of obedience is in accordance with the difficulty borne by each person. Ask Allah for steadfastness and do your best.

The Centrality of Modesty

The Blessed Prophet (Allah bless him and give him peace) said, “Modesty is from faith.” (Bukhari) Believers should strive to be colored by their modesty, namely, an inward trait of reserve which drives one to leave that which is ugly and unbecoming, such as disobedience and wrong. This subsequently manifests on the limbs and outer body in dignified, gracious comportment and uprightness in following the Sacred Law (shari‘a). Both genders are called upon to uphold such modesty, seeking thereby Allah Most High’s eternal grace and bounty in this world before the next.

Finally, it’s important to be aware that some may resort to makeup as a blanket to cover insecurities in confidence, appearance or otherwise. This is unhelpful and can be damaging to a person’s self-esteem and general emotional health in the long term, so it is wise to be honest with oneself and seek some counsel, even professionally, if needed. It may also be helpful to keep the company of a religious group of sisters in such circumstances because you can sometimes do in a group what you cannot do alone. As a community, we need to work on having strong faith, recognizing and appreciating our worth, as we are, before our Ever-Loving Lord, and having a principled outlook in living life governed by religious values and ethics.

Please also see: Is It Permissible to Have Semi Permanent Eyebrows Done? and: Is It Permissible to Use Cosmetics and Body Care Products That Contain Animal Ingredients?

(Tahtawi, Hashiyat al-Tahtawi ‘ala Maraqi al-Falah, quoting Ibn al-Humam (1.154); Jurdani, al-Jawahir al-Lu’lu’iyya Sharh al-Arba‘in al-Nawawiyya)

And Allah Most High knows best.

Wassalam,

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorized the entire Qur’an in his hometown of Ipswich at the tender age of sixteen and has since studied the Islamic Sciences in traditional settings in the UK, Jordan, and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based on his family.

Forms of Charity Not Permissible in Islam

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Answered by Shaykh Abdul-Rahim Reasat

Question: Amongst subcontinental Muslims, there is a practice of “sadaqa utarna” which is done when someone is suffering from sickness, or there is a suspicion of black magic. Something used for charity is cast over the affected person thrice, The object is then discarded or given to the poor for their use. Is this permissible or a bidah?

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh

I pray you are well.

This practice does not have any basis in the sunna as far as I know and should be avoided. There are many sunna supplications, suras, and collections of verses which are effective in such matters. It is better to refer to them.

Innovations

An innovation, bid’a, is a practice that contradicts the spirit of the sunna. In a sense, it opposes and attempts the replace it. Otherwise, new practices are not automatically problematic. (Nabulsi, al Hadiqa al Nadiyya).

This is understood from the hadith of the Messenger of Allah, Allah bless him and give him peace, “Whoever initiates in this matter of ours that which is not of it, it is completely rejected.“ (Bukhari) So, any matter which embodies the spirit of the sunna, and strives to achieve one of the higher aims of the Sacred Law, is not blameworthy – as long as it doesn’t contradict an established practice.

Seeking Protection and Healing

The Messenger of Allah, Allah bless him and give him peace would seek healing and protection through the recitation of the last two chapters of the Qur’an and various other supplication which can be found in Imam Nawawi’s Book of Remembrances. He also sought out conventional means of treatment when he was ill.

It is better to adopt this approach than to take up superstitious actions. Always remember the words of our Maker, “If Allah afflicts you with any harm then there is no one who can remove it save Him.” (Qur’an; 10:107)

The practice you described is not rooted in Islam, nor in any form of medicine. It’s the best shunned.

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

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

How to Repent From an Homosexual Relation

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Answered by Ustadh Tabraze Azam

Question: I am a Muslim male who had sexual intercourse with the same gender and I decide to repent and ask God for forgiveness because really I would like to change. What should I do?

Answer: Assalamu alaikum wa rahmatullah,

There is no prescribed expiation (kaffara) for engaging in sexual intercourse with the same gender, nor for any type of fornication whatsoever, which occurs outside the month of Ramadan.

Nevertheless, engaging in any form of sexual activity outside of a valid marriage is deemed to be a grave sin which requires deep and sincere repentance. True repentance has three conditions: (1) to leave the sin immediately, (2) to remorse over having committed the sin, and (3) to resolve never to return to it. You need to be honest with yourself and take all reasonable means to ensure that you don’t slip up again.

The Sunna Way of Repentance

The Blessed Prophet of Allah (Allah bless him and give him peace), said, “There is no servant who commits a sin, performs the ritual ablution (wudu) well, and then prays two cycles (rak‘as) after which he seeks Allah’s forgiveness, save that He is forgiven.” (Abu Dawud) This is a description of the Prayer of Repentance (salat al-tawba), and one may even perform the ritual bath (ghusl) in place of the wudu to indicate one’s complete washing away of the sin from one’s life.

On another occasion, the Noble Prophet (Allah bless him and give him peace), said, “The one who repents from sin is like the one who has no sin.” (Ibn Majah) He (Allah bless him and give him peace) also told us to “follow up a bad deed with a good deed and it will wipe it out.” (Tirmidhi) Though the repentance alone is a good deed, consider also giving some charity (sadaqa) and performing a number of good deeds as a manner of beautifying your repentance and voluntarily expiating for the wrongs committed.

Seeking Professional Help

Further, given the number of times that this major sin has occurred, I’d recommend that you also reach out to a sensitive professional who can help counsel you so you can break free of such behaviour altogether. I’d encourage avoiding living or being alone as much as possible, drastically reducing your accessibility to the internet and to also travel for a period of time, if you’re able.

Finally, Ibn ‘Ata Illah al-Sakandari (may Allah sanctify his secret) said, “How often a sin that bequeaths humiliation and neediness is better than worship that bequeaths exultation and haughtiness.” This is a trial from Allah Most High, and by turning back to Him to sincerely change, you’ve opened all kinds of doors of eternal good for yourself. Do everything you can to keep up the impetus in the right direction. “Watch out for Allah, and you will find Him before you.”

(Nawawi, Riyad al-Salihin (33-34))

Please also see: Intercourse During the Month of Ramadan and: A Reader on Tawba (Repentance)

And Allah Most High knows best.

Wassalam,

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

Prayer For Mental Well-Being

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Answered by Ustadh Farid Dingle

Question: Is there´s a Prayer for mental well-being?

Answer: Bismillahi al Rahman al Rahim.

Dear Questioner,

May Allah give you and your perfect faith and well-being.

I am personally not aware of any specific duas for mental health. However, the following dua for a cure should suffice:

Allahumma, Rabba n-nas Adh-hibi l-bas Wash-fi wa anta sh-Shafi La shifa-a illa shifa-uk Shifa’an la yughadiru saqama

O Allah, Lord of mankind! Take away the harm and cure him. You are the curer. There is no cure save Your cure. [Cure him] such that no sickness remains. [Abu Dawud]

Duas

Well-being in general is something the Prophet (Allah bless him and give him peace) frequently encouraged us to ask for. Sayyidna Abu Bakr once stood upon the pulpit and then started to cry. Then he said, ‘In the first year [of Hijra], the Messenger of Allah (Allah bless him and grant him peace) stood up here and then wet. Then he said, ‘Ask Allah for forgiveness and for well-being, for after certainty, no one is given anything better than well-being.’ ‘ [Tirmidhi]

I think it is pertinent that they both cried before saying these words. Someone struggling with mental health would understand why.

There are specific duas for sadness and depression. For example,

Allahumma, inni a-udhu bika mina l-hammi wa l-hazan Wa l-azji wa l-kasal Wa l-bukhli wa l-jubn Wa dala-i d-dayn Wa ghalabati r-rijal.

O Allah, indeed I ask seek refuge in you from worries and sadness, from inability and laziness, from cheapness and cowardice, from the weight of debt, and from the overbearingness of men. [Bukhari]

There are also duas for protection from decrepitude, which arguably includes senility. For example,

Allahumma inni a-udhu bika mina l-jubni wa a-udhu bika mina l-bukhali Wa a-udhu bika min an uraddu ila ardhali l-umur Wa a-udhu bika min fitnati d-dunya wa adhab l-qabr.

O Allah, indeed I seek refuge in You from cowardice and I seek refuge in You from cheapness, and I seek refuge in You from being returned to old-aged decrepitude, and I seek refuge in You from the trials of This Life and the punishment of the grave.

Giving One’s Matter to Allah

The concept of consigning one’s whole being to Allah Most High comes frequently in the Qur’an and Sunna. Allah Most High quotes the words of the unnamed staunch believer to Pharaoh, ‘And you shall all remember what I’m telling you. I consign my matter to Allah. Allah sees well [Bukhari]

You should also look into mental health treatment, and changing your diet.

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

Obsessive Thoughts About Disbelief

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Answered by Shaykh Abdul-Rahim Reasat

Question: Assalam-u-Alaikum

I am suffering from OCD thought since long also getting treatment from psychiatrist and physiologist as well. Please help me in this regard, as my OCD is very severe and about religion im very confuse about disbelief/kufr

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

Let me make things very simple for you regarding your OCD and kufr.

1. The fact that you are concerned about this shows that you would never willingly do or say something which is kufr. Therefore, don’t worry about what the jurists have written about istikhfaf and istihzaʾ – disdain and mockery of Islam.

2. Practically every thought and feeling you get regarding this issue is from your OCD. Consider this to be one if the things you are excused from – because you have no control of the matter – and tell yourself you do not need to worry about this issue. You are a believer, and that’s it.

The Messenger of Allah, Allah bless him and give him peace, said, “Indeed, Allah has overlook for my community mistakes, forgetfulness, and what they are compelled to do.” (Ibn Majah).

Focus on getting better, and don’t read anymore on the topic. It just feeds your OCD, makes you anxious, and doesn’t help you in anyway at all.

This podcast may be of some help for your OCD. May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Checked & and Approved by Shaykh Faraz Rabbani

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

Joining Prayers

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Answered by Ustadh Salman Younas

Question: Assalamu Alaykum wa Rahmatullahi wa Barakatuh:

I have Multiple Sclerosis. Neurologist appointments are given every 6 months. The doctor office is far from my house and somentimes i lost prayers because there is no place to pray. So im asking if is possible to join prayers, for example: Duhr with Asr or Magrib with Isha. Jazakum Allah Khairan

Answer: assalamu alaykum

You should try your best to pray within the time and try to choose an appointment time that allows you to do so. If on the way to your appointment, you can stop at a mosque or musalla to perform a quick prayer, you should do so.

If you are unable to do any of this and miss performing the prayer within its time, you should make it up at the earliest opportunity. This should be done with the intention of qada’.

[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.

Problems With Sickness And Purification

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Answered by Ustadh Tabraze Azam

Question: Assalamu alaikum wa rahmatullah wa barakatu

I suffer from hemorrhoids that are external and possibly internal as well. If I am excused also do I check for the mucus and if it´s there clean it with a tissue and then do wudu or just ignore it and do wudu? Or can I just dab it until I can see no more even though it is Still impure? And if so, how long can I do this for? Only until they are not hurting anymore or can I do it all the time? Sometimes it happens only once a day, would I still be able to clean with toilet paper in that case or would I have to wash it?

Answer: Wa alaikum assalam wa rahmatullah,

May Allah Most High grant you a complete cure by His grace.

A few points to keep in mind:

(1) Filth which remains on the point of exit is a sunna to remove. Hence, if there is difficulty in cleaning the area, you may leave it, perform the ritual ablution (wudu) and pray.

(2) External hemorrhoids may be treated like any other injured area of the body. Accordingly, if cleaning fully or in-depth will cause pain or soreness, you may do the best you can without causing harm, and nothing more.

(3) Similarly, filth on the rest of your body or clothing which is less than approximately 3-4cm in diameter would be considered excused. Hence, if you find difficulty in changing and cleaning regularly, you may leave it.

(4) Cleaning the private parts may be done with something dry, such as tissue paper, alone and without the usage of water.

Please also see: A Reader on Waswasa (Baseless Misgivings) and How to Pray and Stay Pure With Discharge From Private Parts

And Allah Most High knows best.

Wassalam,

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

Supplying Medication Containing Unlawful Substances

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Answered by Shaykh Jamir Meah

Question: Assalam Alaykum

I work as a pharmacist, sometimes doctors prescribe medication which contains unlawful substances such as alcohol or gelatin and this is what I have to supply to the patient, sometimes those patients are Muslim. Would I be sinful for checking off/ supplying such medication?

Answer: Wa’alaykum assalam, thank you for your question.

The onus to check if medical cases permit consumption of impure substances for treatment rests on the doctor, and the patient’s acceptance. Your checking the dosage, ingredients, and supplying the medication based on the doctors prescription would be permissible, if the doctor prescribing it is known to be qualified and competent. Patients also have the individual responsibility to look into what they are being prescribed and consuming.

However, it would be recommended for you to mention to Muslim patients that their medication contains such ingredients, so they have the choice to take it or refer back to the doctor for an alternative prescription. This way,  you have done what is in your capacity to inform them and allow them to make an informed decision. And Allah knows best.

Warmest salams,
Jamir

Checked and approved by Shaykh Faraz Rabbani

Shaykh Jamir Meah grew up in Hampstead, London. He travelled to Tarim, Yemen, where he spent nine years privately studying a range of Islamic sciences under the foremost scholars and muftis from the Ribat Tarim, specializating in Shafi’i fiqh. In early 2016, he moved to Amman, Jordan, where he continues advanced studies under many of Amman’s most prominent scholars, in a range of Islamic sciences, including Islamic theology, logic, legal principles and precepts, hadith studies, grammar and rhetoric, seerah, Quranic studies and tafsir. He is also an experienced homeopath, having studied and been mentored under some of its leading practitioners.

Guidance on the Coronavirus & Attending the Mosque

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Answered by Shaykh Salman Younas

Question: Would it be permissible to not go to congregational prayers (including Friday prayer) due to the spread of disease such as Coronavirus. Likewise, if your mother wishes for you to not go to congregational prayers due to the worry of getting infected what should you do?

Answer: assalamu alaykum

The basis is that if there is reasonable fear of contracting this illness or spreading it in a specific location by going to such public gatherings, one must not go.

Given the current situation and guidelines provided by organisations like WHO (The World Health Organization), the approach being advised is, however, rightly one of excessive precaution. This means you should not go to the mosque (including Friday prayer) if:

(a) You have flu-like symptoms, even if minor,
(b) You have been around people who have flu-like symptoms, even if minor,
(c) You are in an area where the authorities have strongly advised against attending public gatherings, or have temporarily banned such gatherings [Note: In certain places, governments are very slow to respond and their information out-of-date or underestimates owing to a lack of sufficient testing and resources. All the while, confirmed cases of coronavirus continue to rise. One should always use his or her own independent and reasonable judgment and avoid public gatherings especially if there are signs of community spread of the virus in one’s area.]
(d) Reliable health experts in your locale have strongly advised the implementation of social distancing policies to curb the spread of the disease.
(e) You fit the description of those who the authorities have advised to enter self-isolation, such as people who have recently visited countries where the risk of coronavirus is high (China, Italy, Iran, Japan, etc.).
(f) You are an elderly person or someone with underlying health condition, especially if in an area where there are, or likely to be, cases of infection.

The need to avoid public gatherings, including the mosque, is even more pressing if one is in close contact with elderly people at home or elsewhere since they are particularly vulnerable to this disease, which spreads largely unnoticed. The responsibility of every individual Muslim is not simply to protect himself from harm, but also not being a cause of harm to others.

Therefore, it should be noted that while highly meritorious to pray in the mosque, the confirmed sunna for the general congregational prayers (besides the Friday prayer) is simply to pray in congregation – whether at home or elsewhere. Given current developments and the way events are unfolding, it would be firmly advised that one temporarily avoid attending the mosque for the general congregational prayers even in the absence of the conditions mentioned above.

As for Friday prayer, in the absence of the conditions mentioned above, it would remain ideal to attend. However, even here the potential for harm should be limited as much as possible. This means that women and children should be told to stay home as the Friday prayer is not obligatory upon them. Elderly people and those with underlying health conditions should also be advised the same. Mosques should put in place measures to keep their premises clean and prevent the spread of this disease. For some guidelines on this (specific to the UK), please see the guidance of the BBSI (British Board of Scholars & Imams) by following this link.

Update 1: In regard to point (e), if such a time arises where social distancing is seen as required by experts to curb the spread of this disease, which seems to be the case in many places now, the individual – even if otherwise healthy – should not attend large or concentrated gatherings and events at mosques. The community in this case is exempt from the Friday prayer and people should pray Dhuhr at home. Furthermore, taking into account expert advice and their responsibilities to congregants and the wider community, mosque committees should also seriously & quickly decide on implementing social distancing measures, which is increasingly the advice of numerous health and policy experts and should therefore be heeded. This may entail canceling or severely restricting prayer services for such a duration where the spread of coronavirus can be effectively limited. The exact duration and decisions concerning scaling up or down social distancing measures are best determined in consultation with relevant experts who understand evolving local situations.

[Shaykh] Salman Younas

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 the went on to complete his PhD at the University of Oxford and continues his traditional studies with scholars in the United Kingdom.

Can I Prescribe Medication With Gelatin When a Less Efficacious Alternative is Available?

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Shaykh Jamir Meah answers a question related to the permissibility of prescribing medication which contains gelatin.

 

Question:

Salaam,

I know it is haram to take medicine that has haram elements in it (like gelatin capsules) if there is a reasonable alternative (such as tablets). So as a muslim psychiatrist, many of our medicines have extended release formulations that have many advantages over the immediate release formulations. The immediate release formulations do not have gelatin capsules, and right now, that’s really their advantage. For example, effexor XR has a decreased risk of side effects including nausea and people only have to take it once a day, and this is why the immediate release tablets have fallen out of favor (though the IR tablets have no gelatin). The other thing is that compliance with psychiatric medications is found to be low, and once daily medications are more likely to have increased compliance as well. The other consideration is that extended release formulations have less risk of withdrawal syndromes (which are non-fatal but really really uncomfortable and can make you sick) compared to immediate release formulations.

Is it haram to prescribe XR on the basis of the issue of gelatin and I can only recommend IR to my patients (even if they are non-Muslim) as to avoid direct assistance in sin?

 

Answer:

Wa’alaykum assalam, thank you for your question.
Most scholars hold the position that gelatine from animals not Islamically slaughtered remains impure and is therefore unlawful. The exception for when it would permissible to take or prescribe impure gelatine is when:

1. It is known that the medicine will be effective

2. The medicine is needed

3. There is no permissible alternative reasonably available

4. The above has been established by a Muslim doctor who is at least outwardly upright or by previous experience.
[Mughni al Muhtaj]
In regards your specific question and field of work, if it is in fact true that the extended release (XR) formulation has numerous benefits over the immediate release (IR) drug, and the side effects are fewer, then it would seem that this would be a valid case for the permissibility of prescribing the slow release version. However, when prescribing to Muslims, you should inform them of the option and give them the choice.
Considerations

The above answer is according to the restrictions of the field you work in and the boundaries of conventional medicine. Another perspective to this is that natural alternatives do exist, are very effective, and carry no side effects. The side effects of conventional medicines such as the ones you have mentioned are disturbing. Furthermore, many patients also complain about the serious come downs associated with the XR formulations you mention compared to the IR formula, and this should be looked into further and taken into account.
Nevertheless, if what you have stated is indeed true in regards the two formulas, then you are only required to work within your own capacity and area of expertise, and based on that, it would be permissible for you to prescribe the XR version if the patient also chooses such a course of treatment. And Allah knows best.

Please also refer to the following answers:

Warmest salams,

Jamir
Checked and approved by Shaykh Faraz Rabbani