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.

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?