Q: My father passed away recently. We are 7 siblings and 1 half sibling from my dad's previous marriage. My dad had bequeathed verbally that his car should be sold and the money should be used in building a musjid. My dad also bequeathed verbally that he has 50000 rands aside for his two daughters marriages and this money should be split between the two. My dad had income coming in from a rental property as well. And finally he has a paid house that my brother contributed to it. How is all this distributed? Can the verbal bequeath be accepted? Do gifts / bequeaths have to be only from his 1/3 of the total property? Is gifts and bequeaths separate? Do we have to first to subtract all the funeral expenses,debts fidya then distribute? I understand this should be done from the 1/3. Is this correct? How is the rental property going to be distributed?

Q: Are there known accounts of pious people having the ability to stand by graves and converse with the marhooms buried below?

Q: Someone asked me a question regarding the angel of death can malikul maut make a mistake by taking someone's life and bring it back after a short period of time?

Q: Mohammed and Abdul Kader own a business property on a 50/50 basis. Mohammed offers to sell 50% of his portion of the property to Abdul Kader for R1 250 000.00 which was to be paid cash. Abdul Kader accepts the offer but doesn't pay a cent. Is the sale complete? If Abdul Kader didn't pay, is Mohammed entitled to the rentals? Can Abdul Kader say that he is paying terms when the term period was not fixed or arranged with Mohammed?

Q:

1) Is it permissible to read newspapers?

2) Is it permissible to keep newspapers at home with pictures etc visible no matter which way you fold and turn the newspaper around?

3) Is it advisable to give an old person newspaper to read to keep upto date with the latest happenings?

4) One aalim mentioned that even mashaaikh and buzrugs also have to know what's going on in the important local and international news. How does one find out this without reading newspapers or news websites when all of them will have pictures etc.

Q: A popular non-Muslim bookshop is selling a single, second hand copy of a Qadiani book, "The True Islam." I fear that perhaps an un-wary Muslim, or a non-Muslim may purchase this deviated book.

(1) Would it be a good idea for me to purchase this kitaab for the express purpose of disposing it?

(2) Since deviated literature also contains the Name of Allah Ta'ala and Ayaats of the Quraan, it cannot be thrown in the garbage. This would apply to the deviated Modernist, Salafi, Berelwi, Shiah and distorted non-Muslim works on Islam as well. Like the Yusuf Ali Translation of the Quraan. How should such literature be destroyed?

Q: If a husband says to his wife while disciplining her over a shar'ee masla that if she does not obey he will divorce her and she becomes quiet after that, does that constitute divorce? If she later on does that action does that constitute divorce? The husband meant that as a threat and not as an oath.

Q: When the hadith mentions about how a person's prayer isn't accepted for 40 days if they eat or drink anything haram, does it mean their dua isn't accepted or their salaah isn't accepted for 40 days? What is "prayer" being referred to here? And whichever one it means, does this mean you're stuck with this punishment for 40 days or can this punishment be nullified if you repent from this?

Q: The argument put forward for Muslim women attending western universities, particularly to study medicine, pharmacy etc. is as follows:

1. Female medical issues can only be dealt with by other females. If Muslim women are not present in these fields, then Muslim female patients will have to interact with men.

2. If a Muslim is steadfast in Deen/modesty, then there shouldn't be a problem of women and men obtaining secular education. What is the Shar'i response and evidences to such fallacious arguments, if indeed they are fallacious?

Q: Today many Asian parents in the west are only willing to get their children married after university education and finding a job by which time they are 25 or 26 years of age or older. The argument is that they need to be settled financially before marriage. In the interim however, it is difficult to envisage that in the environment we live in that these children manage to control their gaze, curb their desires and stay away from some of relationship with the opposite sex? A few teenage children have summoned the courage in our community to tell their parents that they need to get married but the parents argue that they need to finish their studies, get a good job and only then they will financially be able to support a wife. It is difficult to understand how a father who was once young and felt the urge to satisfy his desires now no longer understands or refuses to accede to the requests of his teenage son to get married.

1. What is the Shar'i ruling in such a situation?

2. Is it correct for parents to refuse marriage of their child until studies are finished, particularly in western countries where there is a distinctive threat of involvement in some form of zina?

3. Can the a teenage boy, who fears falling in to sin, yet his parents flatly refuse/delay him get him married, find his own wife and have his nikah conducted with witnesses?