Women’s right to divorce

Question: Why is it that a man can independently and unilaterally divorce his wife, while a woman can only get a divorce with his agreement or through legal intervention?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

The reason why Allah has given different rights and responsibilities to men and women is that men and women are physically and emotionally different.

Allah has said in the Quran, ‘Men are in charge of women because We have given more to some than others.’ (Qur’an, 4: 34)

Please see:

https://seekersguidance.org/answers/general-counsel/can-muslim-women-be-imams-are-women-equal-to-men-in-islam/

Generally speaking, men can independently enter and exit a marriage, while generally speaking women cannot independently enter and exit a marriage. This is not to harm women, but to protect them. The need to protect women is something recognizable to many people who have lived life and is demonstrable by the differences between men and women.

In the case of genuine physical or emotional harm, she can exit the marriage. But in order to be fair, there has to be some kind of greater legal authority to judge whether or not there is genuine physical or emotional harm. (Hashiya al Dasuqi)

I pray this helps.

[Shaykh] Farid

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

 

 

Joining prayers at work

Question: In winter the time between Dhuhr and Maghrib in my country is very short. Am I allowed to join prayers while I am at work?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

If praying Dhuhr and Asr on time pose great hardship, due to the nature of one’s work or medical condition, one may combine Dhuhr and Asr either before Maghrib time comes in, or at the beginning of Dhuhr. (Kashhaf al Qina, Bahuti; Bughyat al Mustarshidin, Abd al Rahman Mashhur; Rawdat al Talibin, Nawawi; Kifayat al Akhyar, Hisni; al Awsat, Ibn al Mundhir)

One should be very careful not to abuse this dispensation. There is a big difference between the genuine practical impossibility of praying on time because one’s work requires one to keep watch of something, for example, for the whole prayer time, and the mere awkwardness of asking to go for a prayer break. Joining for the latter reason is cowardice and is sinful.

As the scholars say, one should only take a dispensation when one genuinely feels that Allah Himself wants one to take it. ‘And Allah knows the man who means mischief from the man who means good.’ (Qur’an, 2: 220)

If one’s work does not allow even one to pray Dhuhr and Asr by joining, then one must look for other work.

I pray this helps.

[Shaykh] Farid

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

Remarrying after the death of a spouse

Question: Is it recommended to remain unmarried after one’s husband or wife has passed away?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh

Dear questioner,

Thank you for your important question.

Short Answer

Generally speaking, being married and having more children is better than being single.

General encouragement to get married

The Prophet (Allah bless him and give him peace) said, ‘O youth, whoever of you is able to marry, then let him get married.’ (Bukhari and Muslim) There are also many sound and weak hadiths that encourage getting married and having children.

Encouragement to remain a widow

That said, if one doesn’t feel that one could be married again and can’t physically have children, it is perfectly fine to remain unmarried.

In fact, in his book Matters Pertaining to Women, Ibn al Habib (d. 238 AH) mentions several reports from the Early Muslims encouraging women not to marry if their husbands pass away.

He even mentions a hadith saying, ‘A woman will be with her last husband.’ (Adab al Nisa, Ibn al Habib; Tabarani) This last hadith would suggest that if one wants to be with one’s first husband/wife in the next life, one should not get married.

Being with the best of one’s husbands

However, there is also another hadith that mentions that she will be with whichever husband was the best to her. (al Tadhkira, Qurtubi) Furthermore, what is known from Islamic history is that many of the female Prophetic Companions remarried, sometimes multiple times.

It worth noting that neither hadith is that strong.

Conclusion

In summary, it is generally better to be married than to be alone for the sake of having more children, being kept chaste, and not being alone.

I pray this helps.

[Shaykh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Shaykh 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

Charity done on behalf of the deceased?

Question: Do the deceased know who is reciting Qur’an or giving charity for them? Do they benefit in the Life of the Grave (al barzakh)?
Answer:
Wa alaykum assalam wa rahmatullahi wa barakatuh,
Dear questioner,
Thank you for your important question.

The matters of The Unseen are matters only known through revelation. This means that if Allah doesn’t tell us something, then we can’t conclude something about The Unseen.

Whether or not the dead know who donates which good deeds for them falls into this category. I am not personally aware of any verse or hadith that conclusively states that they will enjoy their lives in Paradise.

That said, this is not a point of creed that we have to hold. We do however know that the Prophet is shown our deeds, and specifically, our prayers for him.

This would be the same for when, how, and where the dead benefit from the good deeds that are donated from them.

In general, Allah is most generous of all, so we shouldn’t worry too much about being let down when we hope for His generosity!

I pray this helps.

[Shaykh] Farid

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

Guilty about engaging in oral sex

Question: I feel guilty about engaging in oral sex.

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Reliable scholars have allowed oral sex, so it permissible to follow such a position.

Please see: https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-perform-oral-sex-to-ones-wife-shafii-school/

The question here is not about halal and haram, the question is, ‘Is this the best thing you should do as a believer, and particularly as a husband?’

What you should think about is how important this is to your sex life, and what effect it has on your relationship with your wife. What physical or emotional loss are you trying to replace by resorting to oral sex?

I am not a sex therapist, but I hazard a guess that for men, receiving oral sex is some kind of way of compensating a level of superiority or respect that they do not receive from their spouse- perhaps even the inability to perform sexually as they would otherwise wish to. Is there any other way that this can be redressed? I am just posing the question. I don’t have an answer.

For women, receiving oral sex might often be a less stressful guarantee of achieving orgasm. But putting the immediate gratification aside, would she prefer to receive that same gratification in another way? Deep inside, does she view this as caring for her sexual needs and as an act of love, or does she just enjoy on a physical level? How does it make her view her husband in the greater scheme of things? Again, I am just asking the question as a thought exercise and I do not have the answer.

I think generally this issue is part of the bigger problem, the problem of men not being men and women not being women, and it often solved in quick-fix ways that leave both parties not as happy as they otherwise could have been.

Please see also:

https://www.youtube.com/watch?v=3kDbqABvEN0

I pray this helps.

[Shaykh] Farid

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

Details of the execution at Bani Quraydha

Question: What is the authenticity of the details provided in the Sira of Ibn Ishaq that state that the Prophet (Allah bless him and grant him peace) specifically had members of the Aws tribe execute soldiers at Bani Quraydha?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear Questioner,

Thank you for your important question.

Firstly, we must understand that Sira in general was never subjected to the same level of scrutiny as hadith. Therefore, any fact of the Sira that is not well known historically (mutawatir), or not backed up by a sound hadith, is by its very nature questionable.

Imam Ahmad was asked about Ibn Ishaq and he said that he was a man that ‘such stories are taken from.’ He added that for a hadith to be sound, Ibn Ishaq is not the man you want. (Tahdhib al Tahdhib, Ibn Hajar) We can learn for this that Sira was considered inspiring and interesting stories that are relevant to our religious lives, but not a bonafide source of creed or Islamic law.

Please also see:
https://www.youtube.com/watch?v=S_Agaxm_yvg&t=356s
https://www.youtube.com/watch?v=uZWb9mUX6bc

With regards to the specific question of the Prophet (Allah bless him and grant him peace) specifically appointing members of the Aws tribe to execute soldiers at Bani Quraydha, I checked Waqidi’s work on Sira, as well as the Tabari’s work on history, and Ibn Abd al Barr’s work on Sira. None of them mention the details that Ibn Ishaq mentions. This is particularly interesting because Tabari and Ibn Abd al Barr drew heavily on Ibn Ishaq so perhaps they actually edited it out.  (al Maghazi, Waqidi; Tarikh al Umam wa al Muluk, Tabari; al Durar, Ibn Abd al Barr)

Salihi does mention it, and in fact, adds details not found in Ibn Ishaq, which suggests there are other sources besides Ibn Ishaq that support the point in question. (Subul al Huda wa al Rashad, Salihi)

Given that there is no reason to reject the details, and given that Salihi mentions it, I don’t think it is reasonable to deem it inauthentic.

The question remains then, ‘Why did the Prophet (Allah bless him and grant him peace) depute the Aws to execute the remaining soldiers at Bani Quraydha?’

The answer as given in the full account is that the Aws had had strong political ties with them, and the Prophet (Allah bless him and grant him peace) wanted them to submit fully to Sad ibn Muadh’s judgment to have the traitors executed, and not behold on to their own political or social ties. He did say of Sad’s judgment, after all, ‘You have judged according to the judgment of Allah from seven heavens away.’ (al Durar, Ibn Abd al Barr)

I pray this helps.

[Shaykh] Farid

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

Following Others in Sin

Question: 
If a person commits a sin without intending to be followed and someone else sees him doing the sin and does it, will the former bear the burden of the latter’s sin as well?

Answer: 
Assalamu alaykum

Shukran for your question.

The Messenger of Allah (Allah bless him and give him peace) said, “Whoever sets a good precedent will receive the reward of that good as well as the reward of all who follows him in that good. Whoever sets a bad precedent will receive the sin of that deed as well as the sin of those who follow him in that bad.” [Muslim]

Despite reading a few commentaries on this narration, I have not seen any of the commentators distinguishing between a sin perpetrated with the intention of being followed or not.

However, the hadith is general and would consequently include all sin, whether the perpetrator intended to be followed or not.

Lastly, the Messenger (Allah bless him and give him peace) also said, “Whoever calls to misguidance receives the sin of those who follow.” [Muslim]

Imam Nawawi, when commenting on this report, highlighted that while the first narration spoke of inventing a sin, the second speaks of perpetuating a sin that already exists. Either way, when sinning, whether intending to be followed or not, one is inviting to that sin and consequently carries the sin of those who follow.

And Allah knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Remembering Allah before sinning?

Asssalamu alaikum
I would like to know whether if one person is being tempted to do sin and before he is going to do a sin he remembers Allah even if he isn’t punctual in Salah, what does this mean? Please tell me.

Question Summary

What does it mean for someone to remember Allah Most High before doing a sin?

Answer

In the Name of Allah, the Most Merciful and Compassionate

It is very possible that a thought or a remembrance of Allah Most High comes upon one who is about to do a sin. This type of thought is a blessing from Allah Most High.

If the thought is strong, compelling, and continuous it is a sign that this is directly given by Allah Most High to avert one from the sin.

If the thought is not continuous, rather comes and goes, it may be from the Angels. These thoughts are similar to what happens when Shaytan or one’s own lower self calls one toward a sin. However, these thoughts are calling one toward good, thus one should respond to them.

[Ghazali, Minhaj al-‘Abidin]

A Good Sign

Such thoughts are a sign of a wakeful heart and one is rewarded for obeying such good thoughts. One should strive to draw even closer to Allah Most High by obeying His commandments and fulfilling the obligatory acts.

Allah Most High says, “…My slave does not draw nearer to Me with anything more beloved to Me than that which I have made obligatory upon him. My slave then continues to draw nearer to Me with voluntary acts until I love them…” [Bukhari]

Answer the call of Allah Most High by establishing your prayers at their appropriate times and you will witness the effects of such nearness

I hope this helps.
Allah knows best

Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

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

Translation as an infringement upon copyright laws

Question: Is a translation made with the permission of the author considered an infringement upon copyright laws?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

This issue goes back to international standards/laws on copyright. From what I have read, translations that genuinely bring something new and original to the translated work are not considered infringements of copyright.

However, if they are just straight translations, they would require the permission of the author. Otherwise, they would not be halal and one could not benefit financially from them.

Please see:
https://seekersguidance.org/answers/hanafi-fiqh/are-copyrights-valid-as-it-relates-to-islamic-content-that-benefits-muslims-or-can-we-freely-download-and-share-it/

I pray this helps.

Farid

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

 

Textbooks for teaching beginners

Question: Which textbooks are appropriate for teaching absolute beginners in purity and prayer?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Good textbooks for teaching absolute beginners in purity and prayer include al Maqasid (tr. Shaykh Nuh Keller) in Shafi’i Fiqh, Ascent to Felicity (tr. Shaykh Faraz Khan) in Hanafi fiqh, al Murshid al Muin (Diwan press) in Maliki fiqh, and Hanbali Acts of Worship by (tr. Shaykh Musa Furber) in Hanbali fiqh.

Before teaching any of these books to others, you should first study it yourself with a qualified teacher and be given permission to teach.

I pray this helps.

Farid

Checked and Approved by Shaykh Faraz Rabbani

 

Editor Notes: SeekersGuidance offers a complete curriculum of Islamic Studies, from the basics to advanced learning; taught by qualified scholars; completely free. See: https://seekersguidance.org/islamic-studies-curriculum/

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