Q: Prophet Muhammad (ﷺ) mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haraam (unlawful), his drink is haraam, his clothing is haraam, and he has been nourished with haraam, so how can [his supplication] be answered? 

Question: 

1. Does this hadith mean that it is "impossible" according to Islam that such a person's supplication (dua) will be accepted by Allah? 

2. According to Islam, can the supplications (dua) of such a person whose income, food, clothing are haraam be accepted by Allah, not because the person deserves to have his supplications (dua) accepted, rather due to Allah's infinite kindness, generosity, mercy?

Q: Is it permissible to follow a non mahram on social media?

Q: At the end of a Madrasah academic year/grade, a gathering (often called a jalsah) is held with nasheeds, bayaans and awards for students. Is there anything in Islam where it states that a dua should be made at this gathering/jalsah?

Q: If a pimple bursts and after that I make wudhu. After making wudhu, a clear fluid is still coming out of the pimple. Will this clear liquid break my wudhu?

Q: I heard that when the Azaan goes for Jumuah Salaah, then it is not permissible to do anything but proceed for jumuah or make wudhu or fardh ghusl. 

Is it permissible to go for a sunnat ghusl after the Azaan starts? Will it depend on whether one is smelling or not?

Q: I have a question regarding the ruling on yellow clothing for men. 

Some hadith mention the Prophet ﷺ forbidding garments dyed with yellow saffron (muʿaṣfar), while other discussions mention yellow clothing in general. Could you please clarify: 

1. Is the prohibition specific to garments dyed with yellow dyes such as saffron or wars? 

2. Or does it apply to any garment that is completely yellow, regardless of how the color was produced? 

3. According to the Hanafi madhhab, what is the ruling for Muslim men: haram, makruh tahrimi, makruh tanzihi, or permissible? 

4. Does the ruling differ between plain yellow clothing and clothing that is only partly yellow? 

Q: Is it permissible for a female to remove cowlicks on her eyebrows?

Q: Is it permissible for a woman to perform salaah with her niqaab on if she is in public?

Q: I work as a teacher at a Madrasah. The Madrasah has a tuckshop. When I buy from the tuckshop, the shopkeeper (an elderly Moulana) allows me to take what I want to buy and pay the money directly to the till. In fact, he told me to do this once or twice. There is no loss to the tuckshop in my doing this. Generally, the shopkeeper doesn't even know what I bought since I paid directly to the till. Is this permissible?

Q: I intend to enter into a Mudhaarabah agreement as a Mudhaarib, kindly advise me if the below transaction between the Mudhaarib and Rabbul maal is permissible: 

1. The Mudhaarib will rent out space of the Rabbul Maal's warehouse at a set price/sqm. 

2. The Rabbul Maal will facilitate the picking and packing of products in the warehouse for a cost per carton. the above arrangements will be structured as three separate contracts: 

 The Mudhaarabah agreement. 
 A separate Ijaarah (rental) agreement for the warehouse space. 
 A separate Ijaarah (service) agreement, whereby the Rabb-ul-Maal undertakes the picking and packing for an agreed fee. 

The following conditions will be observed: 
 The Mudhaarabah capital (Ra-sul-Maal) will first come under the full control and possession of the Mudhaarib. 
 The Mudhaarib will retain full discretion over the management of the Mudhaarabah business and will remain at liberty to rent any other warehouse and engage any other service provider. His choice to utilize the Rabb-al-Maal's warehouse and services will arise only through separate Ijaarah agreements and will not result in the Rabb-al-Maal effectively retaking control of the Mudhaarabah assets or operations. 
 The rental and service fees will be fixed and known, and will represent genuine consideration for those services rather than a means of guaranteeing a return to the Rabb-ul-Maal.