Q: Here in singapore during chinese new year time, there will be a lot of oranges sold in supermarkets. the oranges are packed in a decorated box, each orange is wrapped in plastic on which written in mandarin, new years greetings or wishes which means more or less "Good Fortune" or similar sentences. The oranges are halal of course but it's the packing that make me uncomfortable to buy them.So is it ok for muslims to eat this oranges?
Q: We were corrected by an Aalim recently that many times we do a deeni amal but only for the worldly benefit e.g. reading namaz so we can get barkat in rozi. Question: how should one combine the both intentions as many times an amal (e.g. ayatul kursi is recited for protection)is done solely for worldly benefit.
Q: Ruling regarding "Shab-e-Barath" , is it not "Biddah"?
Q: I would like to know if it allowed to go for Shifaa in Cape Town from a sheikh that is living in Mauritius? My sister belongs to a Jaama that makes thikr and gives food. This sheikh gives shifaa and they wear a green cloth over them while thikr is being performed.She puts pictures of this sheikh on her blackberry and he have very long hair.The sheikh said that angels are in your hair if it is long so she grew her hair and says that should she have a son she will grow his hair long also.
They have been "called" to Mauritius to visit the sheikh and they go but they do not want to go to Makkah and perform their Hajj now. They receive colors of clothes for the higher there spirituality goes. They say everyone should join and ask for anything and the sheikh will ask Allah. We as muslims can ask Allah directly so should we need to go through a sheikh in Mauritius? I believe that thikr is part of the quraan and you are making Allah higher but is this all allowed in Islam to almost like worship this sheikh?
Q: Is it permissible to call a learned scholar by the title of "Moulana", as this is used specifically in the Qur'aan to refer to Allah Ta'ala?
Q: My sister-in-law is a revert. She accepted Islam but because she can't accept that in jannat the males will have many hoors to have relations with so now she feels that this is injustice and she wants to go back to christianity! If mufti sahb can please advise on how to remedy the situation.
Q: I have a problem understanding the belief about Hayat-un-Nabi. What does it mean? I have heard from many scholars that to oppose this belief is deviation, but I can't even begin to understand it. Does it mean that our Nabi (Sallallahu Alaihi Wasallam) is alive just like us in his grave?
Q: There is a certain person who has a gift, he takes your name and your mothers name and uses the Qur'an shareef in a certain method and then tells you your conditions and problems. Is this ok and true?
Q: Is it permissible to hold candlelight vigils/candlelight memorials?
Q: If a word/sentence does constitute Kufr and a person says that but he does not understand its meaning, or does not intend its meaning, or out of ignorance, or by mistake does that make him a Kafir? Similarly, if doing something constitutes Kufr and a person does that out of ignorance, or by mistake does this make him a Kafir? I read this on the web: "...if an ignorant individual states a word and does not know that this word is Kufr, according to some scholars he will not be Kafir because he will be excused for not knowing. Some scholars had said they will be Kafir..."
And this:
" ...some scholars do not even excuse the mistaken individual who does not know the word he uttered or action he did indicates Kufr and makes Takfir. Especially the Mawarau'n-Nahr (Samarqand and Bukhara) Ulama from the Hanafi Madhhab have held the topic very tight and do not accept ignorance to be an excuse almost in every matter..."
And this:
" Aliyyu'l-Qari states: “if the statements of a Muslim indicates Kufr from 99 angles and Islam from 1 angle he will not be made Takfir of based on %1” and continues to explain the matter of stating Kufr as a mistake. In another place he mentions things similar to the Qadihan Fatawa regarding the same matter. In that narration he states: “The individual who states Kufr without knowing (it is Kufr) will not be Kafir. However, if this matter is a matter of Din that necessarily must be known, then he will not be excused for ignorance, and will be made Takfir of."
What is the majority view from all the madhabs in this issue, and which view should be acted upon?