Q: Is it permissible to make a software application that helps people play games? My software will not have any sinful elements, it is for an online game. So the people that use my software will have an easier time playing the online game.
Q: There is an Islamic page on facebook. When I joined this page, I came to know that there are men who insult women based on some Ahaadith. Again and again, they mention that women are “naaqisat-ul-aql.” If a woman in the comments section tries to explain the context of the Hadith, they call her a feminist and say, “It clearly says that women are naaqisat-ul-aql.”
They also repeatedly post the Hadith that women will be the majority of the inhabitants of Hell, and that women will be the majority of the followers of Dajjaal. Once, they even said that Allah did not consider women capable (in an insulting way with laughing emoji), which is why He did not choose women to be prophets.
They also mention the Aayah in which Allah allows husbands to beat their wives in the case of nushuz. When a woman tries to explain that it should not be excessive or cause injury or scars, some men say that they can beat their wives with their hands as much as they want, as long as they don't use a belt or something else that could cause a scar.
They also say that a woman has to obey her husband in every matter. They do accept that she can refuse if he asks her to do something against Islam, but otherwise, they say that if a husband tells his wife to clean the house in the middle of the night, she has to obey, and if she refuses, she would be considered naashizah.
I am no longer part of that page because I felt really disappointed and disturbed by what I was reading.
I know my question is very long, but could you please explain these Ahadith to me? Do men really think like this about women?
Could you also please explain the Aayah about obeying husbands? Does a wife have to blindly obey her husband? What things are considered nushuz? For example, if a husband tells his wife to clean the house in the middle of the night and she refuses, would she be considered naashizah?
And what if a husband is not fulfilling his wife's rights? What options does the wife have in that situation?
Q: With regards to these two fatwas, I have the following questions:
https://muftionline.co.za/node/36923
https://muftionline.co.za/node/36922
My questions is as follows:
وَفِي الشَّرِيعَةِ: الرِّبَا: هُوَ الْفَضْلُ الْخَالِي عَنْ الْعِوَضِ الْمَشْرُوطِ فِي الْبَيْعِ؛ المبسوط للسرخسي
How will you explain this definition of riba in relation to the mas’alah in question?
I have three objections:
1. The extra amount is not necessarily خاليًا عن العوض (free of consideration). There is a service or benefit being provided in return for the amount charged. So how can this extra amount be described as a “surplus without consideration”?
2. The extra amount is not مشروطًا في العقد (stipulated in the contract). The definition specifically refers to an excess that is stipulated in the sale. If this extra amount was not stipulated as a condition in the original contract, then how does it fall under this definition of riba?
3. More importantly, how would it even be possible to pay the bank transaction fees in the first place? According to the qiyās presented in the mas’alah, paying the bank a fee gives them an additional benefit. If every additional benefit received by the lender is treated as riba on this basis, then what would be the basis for allowing bank transaction fees?
Q: The question below is with regard to an assignment. Kindly assist with a brief response.
1. What is the proper manner of vetting potential grooms?
2. After the Nikaah, what is the correct manner of meeting the spouse?
Q: There is also a well-known hadith where people asked the Prophet ﷺ to fix prices because prices had risen. He declined, saying that Allah is the One who determines prices and that he did not want to meet Allah having wronged anyone regarding their wealth. This is often cited by scholars as evidence that prices should generally be left to the market rather than artificially controlled.
As for competitors agreeing on prices:
* Many contemporary Islamic scholars say that competitors should not collude to fix prices, especially if it harms customers or prevents fair competition.
* If businesses agree to keep prices at a certain level to eliminate competition or manipulate the market, this can conflict with the Islamic principles of justice and fair dealing.
Q: The following was asked to me:
What is the ruling on digital photography?
Is it Haram or Makrooh-e-Tahreemi amalan Haram?
If it is Haram, then on what basis?
From what I understand, a Haram ruling is given when the action is explicitly comes in Nas. However, a Makrooh-e-Tahreemi ruling is given when there is no explicit Nas.
Digital photography does not come explicitly in the Nusoos, as the Nusoos are speaking about paintings, etc. or animated images on paper etc.
I would like an informative answer, please, so I can silence the person who has asked this question. I do not know how to give a good answer in a way that completely dispels the other person's doubts.
Also another question from my side: Is photography a Mukhtalaf fih Mas'alah or a Ijma' Mas'alah? If it the latter then who's Ijma'?
Q: I would like some advise. Ever since I have started reading Tahajjud, making more Zikr and going out in jamaat, I find myself being very judgmental of others, I have thoughts that I am better than others, this makes me very scared.
I am thinking I should stop doing these amaal as it is not feeling very sincere any more. What should I do when I have these thoughts?
Q: I am a divorced woman. I am looking for a spouse in my area. What is the Islamic ruling on using apps like Muzz or should I look for alternative ways? I do try to read tahajjud whenever I can and make dua.
Q: I am a common Hanafi layperson and I follow the Hanafi madhhab. I would like to study the book Nur al-Idah by reading it myself.
Am I permitted to read and study Nur al-Idah as a layperson and follow the rulings mentioned in it, even though I am not a scholar or student of advanced Islamic studies?
If it is permissible, are there any precautions I should take while studying it, such as relying on a teacher or commentary to understand difficult or technical matters?
Q: A couple used to host students studying as an income, where the students stay in the house and a cooked meal is provided and a place to sleep.
The husband has passed on and the wife is now under Iddah. She is also in her late 60's. Can she continue doing this work as an income and whilst under Iddah?