Q: Is there any special virtue of visiting the cave of hira or the cave of thaur during Haj or Umrah?

Q: I am physically weak. Eight years ago I used steroid to become healthy but it reacted to pain in my liver area which is still with me since 8 years. Now I am 27 years old. Medical checkups are still unable to diagnose my illness but I am getting ever more weak and pain is increasing day by day. Now my family wants me to engage and get married. Please guide me to the cure for my disease. Am I allowed to marry if there is a severe disease (maybe cancer) in me which can lead to be major problems for me in future or decrease my age.

Q: I would like to know what defines transparent according to Shar'iah. With regards to the burqa I wear for salaah if I put one layer in front of me I can see through it however when it is on my head the layer that falls in the back makes it dark. So one is unable to see through. Is it permissible to read salaah in such a burqa? If I wear it and stand in front of the mirror I am unable to see the shape of my hair or head in the mirror.

Q: I have many times said I am freeing you. Tum azaad ho jo karna hai karo but never had any intention of divorcing my wife. I just said these words in anger. Will these count as talaaq?

Q:

1. A person wants to draw up a sharia will. He has a wife, 2 sons and a living mother. I have not mentioned his siblings as I understand that they do not inherit while he has a mother, wife and children. What is the islamic split in this scenario?

2. He wants to give one vehicle to the one son. The second son is owing him alot of money. He wants to write-off that debt. He wants to give some shares which he has with a muslim run property scheme to his wife. The scheme pays dividends quarterly.

3. Initially, he wanted to stipulate in his will his intentions for giving over these assets to his heirs as noted above. I pointed out that I doubt that you can make such stipulations as the distribution on death should be as per Islamic splits and if he wishes to give anything, he needs to do it while he is living (i.e. handing over ownership).

4. If he hands over ownership while living, he would like to use the car till his passing and if his son passes away first, he understands that he needs to then hand the car over to the sons estate. Similarly, if he hands ownership of the shares to his wife, he would like to ask his wife to allow him to benefit from the dividends while he is living.

5. For the writing-off debt for the other son, from a fatherly concern point of view, he was wondering if a) He needs to tell the concerned son (son a) that he is writing it off or if it will suffice to tell the son who is not owing him the money (son b) that it was given over to son a. The reason is he is concerned that if son a knows that the debt is not repayable, he may carelessly incur more debt. Also, he would like to not tell his wife about the debt incurred by son a as it may affect her health.

Mufti Saheb, please can you advise on the sharia rulings for the above and your advice and suggestions for the above scenarios.

Q: I am planning to buy a properly in UK. I have saving but it is far away from the amount the property cost. So I have to take a loan from the bank. I also tried with Islamic bank but their requirements are too high for me I do not match their requirements. So all is left is to get a mortgage from a non Muslim bank.

My question is: Is it still ok if I take loan from the bank if I have a property in India? It is actually a shop,and my father also left me a part of his property share that is £15000,- worth both are rented and my dependant are is getting the rent. So is it wise to sell the property (shop worth £25000,-)India and get less loan here? It would be £ 20000-30000 less RIBA base loan. Is it haram to keep the property in India and not sell it and on top get loan here? Or sell all in India, invest in UK property and get rid of more loan here because it is based on RIBA. Should I sell the property in India and send my family on a monthly Basis money? Because I am capable to send them money even if I had to sell everything there. What is wise or what is the right way to do in Islam. Or shall I just sell the shop and keep one property for them to get the rent from? Please guide I am really confused!

Q: My father was made a wakeel to discharge someone's Zakaat. It was kept in a place where I had access to. I took out some and gave it to some needy person legible for it with out taking my father's permission. Will the zakaat be discharged?

Q: I filed for khullah in court on Feb 2014 and got khula' in my favour in June 2014 because my husband didn't show up in court neither he contacted me and my family, as he always said I'll never divorce you and neither will keep you as my wife. While I was in iddat (I planned to get a fatwa on my khula from muftiyaan when I got my certificate from court. The court remained closed in August. I got written divorce from my husband today almost three month after the court granted me khul'a and on the 17 th month of our separation. Kindly guide me about my iddat period as the court iddat will be finished on the  10th  of September. What should I do now as Sunnah. Please advise me. He didn't even bother to give me nafqa since our nikaah and didn't pay my maher as well.

Q: I was recently told about the death of a friends grandmother (by the specific friend). These people are not Muslim however upon death when the soul began to be pulled away from the body the grandmother began calling out the name Maalik and her head bending backward face up in the sky and breathing heavily. What is the possible explanation for this? Is there significance? How do I explain this to this friend of mine seeing that a Muslim name was called at such an event?

Q:

1. Is it permissible for women to attend Islamic talks at the local Masjid at night with their Mahrams where there are separate entrances and segregation, but at the time of departure, due to the large numbers there would be an inevitable intermingling of the sexes in the Masjid car park?

2. What would the ruling be in the same situation, but where the lady comes to the Masjid at night without her Mahram and not in niqaab?

3. If the speaker, who is an Alim, knows or should have reasonable cause to believe that women will be travelling to the Masjid on their own at night, without niqab, should he still give a talk or refuse to do so?

4. Would the scholar be complicit in sin if he were to give a talk in such a situation knowing or having reasonable cause to believe that ladies were attending a night talk without their Mahrams and not observing the rules of Hijab?