Q: Would like to know if a female can get a second piercing on the earlobe.

Q: A few brothers have decided that in Fajr and Esha they will complete the Holy Quraan throughout the year reading approximately 3 sides per Salah in a masjid which gets about 200 musallis. Is this a good idea?

Q: During Isha, I stood up from the 1st rakaat and said “attahiy”, then I paused and corrected myself and began reciting Fatiha. Is my prayer valid?

Q: I do not have cash on hand, but I wish and request my heirs and executors of my estate to continue with my donations and qurbaanies after my demise. 

Presently I receive income from different sources. Some quarterly/ some bi- annually/ some annually. 

The main income will begin after my demise. I will Insha Allah receive a monthly income for the next ten years (i.e. 120 months). 

I make a bequest of just ten percent of my gross income to charities and qurbaanies etc. 

After my demise, whenever any money is received, ten percent is to be separated and accumulated and then distributed, mainly in Ramadhaan, Eidul Adha, and whenever funds permit (mainly to building projects/extensions/renovations etc. of mosques/madressas etc. Surplus funds can also be distributed to needy family members, religious institutes etc. as per executors discretion. Is this okay?

Q: I came across two fatwas on Muftionline regarding calf rennet and would like some clarification. 

Before that, I wish to mention that in Fatawa Darul Uloom Zakariyya (vol. 6, p. 614), it is stated that most Hanafi scholars have adopted the view of permissibility in this matter. Allamah Shami, Allamah Tahtawi, Imam Abu Bakr al-Jassas, Sahib al-Hidayah, Sahib al-Fatawa al-Walwaljiyyah, and Sahib al-Khulasa have all supported or inclined to Imam Abu Hanifa’s opinion. The other opinion of Sahibayn was not given preference, which indicates tarjih for Imam Abu Hanifa’s view. 

Among the senior and contemporary scholars, Hazrat Thanwi, Mufti Nizamuddin, Mufti Mahmood Hasan Gangohi, and Mufti Taqi Usmani have also issued fatwas of permissibility or signed on such fatwas. 

Furthermore, it is mentioned that several Arab scholars such as Shaykh Ibn Baz, Shaykh Yusuf Barqani, Shaykh Abdul Razzaq Talibi, Shaykh Abu Bakr al-Jazairi, Shaykh Ahmad Muhammad Assal, and Shaykh Abdul Hamid Tahmaz have also supported the permissibility view. 

It is also mentioned that Hazrat Nabi sallallahu alayhi wasallam ate cheese prepared by non-Muslims and did not inquire whether it was made from an animal slaughtered according to Shariah or carrion, or whether the rennet was liquid or solid. This shows general permissibility. 

Now, regarding the two fatwas on Muftionline: 

In one fatwa, it is mentioned: “There is a difference of opinion in this regard. It is safest not to consume such cheese.” 

In another fatwa, it is stated: “Calf rennet derived from non-Halaal slaughtered calves is impermissible.” 

Kindly explain why the first fatwa mentions a difference of opinion, while the second gives a clear ruling of impermissibility. 

Also, please explain the ruling of rennet based on its source: 

1. Rennet taken from animals not slaughtered according to Shariah, 
2. Rennet taken from Halaal-slaughtered animals, and 
3. Rennet derived from plants or microbials. 

Also, if the view of the Sahibayn is taken, what would be the ruling of rennet taken from a Halaal animal that was not slaughtered according to Shariah, especially considering modern extraction methods where the rennet becomes mixed with the stomach tissue?

Q: I have read that there is a difference of opinion in the Hanafi Mazhab regarding rennet which is used to produce cheese. 

Can you explain to me what is rennet and what is the preferred opinion in the Hanafi Mazhab regarding the cheese produced from rennet?

Q: Respected Mufti Saheb. In regard to the soccer world cup which is presently being held, certain people make dua for their favourite teams to win. Some people perform salaah or give sadaqah with the intention that the team they support should win. There are even some people who make sajdah or perform salaah when their favourite team scores a goal or wins a match. Are all these actions permissible?

Certain people, on being corrected and told that they should not carry out such actions, retort by saying that we should keep deen separate, and sport and entertainment separate. We should not mix the two. Is it correct to make such a statement?

Q: In the Masjid there is a long step, will this be considered as a Sutrah if one performs there Sunan and Nawaafil behind it

Q: 

1. Can a person out of Taraweeh Salaah correct the Imaam. And what is the ruling? 

2. Can a child correct the Imaam whilst in Taraweeh Salaah and out of Taraweeh, and what is the ruling of both? 

Q: Regarding pictures of animate objects... 

1. After buying groceries etc. we normally scratch off the eyes, is that sufficient or do you have to scratch off the entire animate object (e.g. a picture of a person with their entire body, will it be sufficient to just cover the eyes or the face, or do you have to cover the entire body) and what is the ruling of it? 

2. As is common, normally everyone deals with cash (money which has animate picture on it) and has cash (money) by the house, what would be the best way possible to cover the cash, thereby allowing the angels to enter one's home?