Family and Companions
1,868 questions
What is the ruling on a marriage that was based on sorcery and resulted in the birth of children, without the consent of the wife's family, and with the sorcery proven by the testimony of an exorcist?
How can one deal with a wife who makes financial decisions and individual expenditures without consulting her husband, refuses to adhere to agreements, and constantly seems to change due to jealousy, despite the husband's attempts to meet her material and emotional needs?
What is the Sharia ruling on changing the wife's name from "Karima" to "Farah" after an animal was slaughtered for her by the name "Karima," and is it obligatory for me to convince my family and her family of the name written in the official documents, which is "Karima"?
What is the right of the people against someone who committed a sin with a married woman and promised marriage to girls without intending to, then repented with sincere repentance?
How can the religious prohibition against the deceased's family preparing food for mourners be reconciled with the Prophet's saying, "Whoever believes in Allah and the Last Day should honor his guest," taking into account the customs of Arabs in honoring guests and the potential for misunderstanding caused by a lack of hospitality? And is it permissible for the deceased's family to invite mourners to food they prepared for themselves if it is their mealtime and the mourners are still in the house?
What is the Shar'i (Islamic legal) opinion and the advice directed to a Muslim girl who faces strong family opposition to her marriage to a religious and well-mannered young man, due to his nationality and residency status, and her desire to hold on to him, knowing that the family believes the young man is unstable and unsuitable for their daughter, and that the girl desires advice for her family, for the young man, and for herself?
Is it permissible and Islamically encouraged for the family of the deceased to prepare food and invite a group to recite the Qur’an and adhkar (remembrances) and dedicate the reward thereof to the deceased, and then for them to eat from it in the house of the deceased, by analogy with the command to prepare food for the family of the deceased, and based on the aforementioned hadith?
Why is it that the ذكر (remembrance/mention) in the prayer is specific to the Prophets Ibrahim and Muhammad (peace be upon them both), to the exclusion of other prophets?
Does the spirit of the Prophet, peace and blessings be upon him, attend the completion of the Holy Quran, and what is the correct [ruling/information] regarding the time of completion?
What is the answer to the misconception regarding ‘Umar ibn al-Khaṭṭāb’s rejection, may Allah be pleased with him, of Abū Mūsā al-Ash‘arī’s hadith, may Allah be pleased with him: "If one of you asks permission to enter three times and is not granted permission, then he should return," and ‘Ā’ishah’s rejection, may Allah be pleased with her, of the hadith: "The deceased is tortured by the weeping of his family over him," knowing that these hadiths are authentic? And is acting upon Ahad (single-chained) hadiths agreed upon by the Sunnis, or is it a matter of dispute?
How do we reconcile the Hadith: "Ill omen is in three: horses, women, and dwellings," with the statement of Lady Aisha, may Allah be pleased with her, that he did not preserve or say what he said, knowing that the Hadith is authentic? And what is the way to reconcile it with the Ahadith that prohibit pessimism (Tatayyur)?
Is it permissible to supplicate at the grave of the Prophet (peace be upon him) with the words: "May Allah destroy the oppressor, the liar, and the instigator of discord," concerning the accusations of the husband's family regarding their breaking up the family, and how should one deal with them and with the husband?
Is it permissible for a tribe to claim affiliation with another tribe that shares the same name and has a known lineage tracing back to Abu Bakr Al-Siddiq (may Allah be pleased with him), especially when it is impossible to ascertain their original lineage?
Is it sufficient in the first Tashahhud to say, "I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah," or is it obligatory to say, "O Allah, send blessings upon Muhammad"? And is it permissible, after completing the Ibrahimiyyah prayers and the supplication in the last Tashahhud, to conclude the prayer by saying, "O Allah, send blessings upon our Master Muhammad and upon his family and companions, and grant them peace," and then perform the Taslim?
What is the ruling of the Sharia regarding a young man and woman pledging not to marry except each other, and in the event that the marriage is not completed, that each of them will retain their love for the other?
What is the ruling on a woman attributing herself to her mother, and sufficing with that instead of her father's name? Does this contradict the verse: (Call them by [the names of] their fathers)? And do the examples mentioned for some of the Tabi'in and Sahabah, such as "Ibn Taymiyyah, Ibn Buhaynah, Ibn Habtah, Shurahbil ibn Hasanah, Ibn al-Hanẓaliyyah, and Bilal ibn Rabah who was called Ibn Hamamah, and Muhammad ibn Ali ibn Abi Talib who was called Muhammad ibn al-Hanafiyyah," justify that?
Is it obligatory for a brother to isolate himself from his family in order to apply the law of Allah and live as the Prophet and his Companions lived?
How many times is the name of the Prophet, may God's prayers and peace be upon him, mentioned in the Qur'an, and what are the verses and surahs in which he is mentioned?
Is it permissible to propose to a maternal uncle's daughter or a paternal aunt's daughter after the completion of university studies, given the initial consent of both girls and the family's desire?
What is the most preponderant of Imam Malik's statements regarding the ruling on the Adhan and Iqamah in the ear of a newborn after its birth, along with its evidence and the source of his opinion?
Is the ruling on halving a woman's blood money for killing and for lesser injuries, whether this halving is based on the Hadith of Mu'adh ibn Jabal or from the book of Amr ibn Hazm, a fixed legitimate ruling by a Quranic and Sunnah text that accepts no discussion or ijtihad, or is it a jurisprudential opinion or a later ijtihad, taking into account the generality of the noble verse: "And whoever kills a believer by mistake, then (he must free) a believing slave and pay a blood money handed over to his family" (An-Nisa 4/92), as well as considering the opinion of contemporary scholars and the changing realities?
Is not visiting my married sisters and my married mother for ten months due to work and family circumstances considered severing ties of kinship?
What should a young man do who had an illicit relationship with a girl that involved touching and seeing 'awrah (private parts), and now wishes to repent and marry her, knowing that she does not love him, but her family approves of the marriage?
Is a woman rewarded for her work at home without intending to be rewarded by Allah for that work?