Aqaaid

Q: Is it permissible for a Muslim to participate in an interfaith prayer or program which takes place in a church, temple, synagogue, or any other place? Similarly, please explain whether it is permissible for a Muslim to pay tribute to a non-Muslim by attending his funeral ceremony or by being present at the burial in a non-Muslim graveyard. 

Lately, there has been a lot of talk and discussion around this issue, and some Ulama of JUSA mentioned that for political interests, it is permissible to take part in such interfaith programs, keeping in mind that we are a Muslim minority living in a non-Muslim country. Hence, in order not to be viewed negatively in the eyes of the non-Muslim government, there is scope of permissibility in deen for a Muslim to take part in such gatherings, where one will also have an opportunity to present Islam to people of different religions. 

The aalim of JUSA also presented the fatwa of Mufti Kifaayatullah (rahimahullah) as his proof for the permissibility of taking part in such gatherings. Does the fatwa of Mufti Kifaayatullah (rahimahullah) show permissibility, or is his fatwa being quoted out of context? Could Mufti Saheb also explain whether taking part in such a gathering will cause one to become a kaafir and come out of the fold of Islam? 

Q: I know birthdays are not halal but if a close person invites me, I need to go. So if I went to a birthday party where there is no music, only relatives and close friends, I will not eat the cake but it seems bad if I don't eat the food they ordered, so if I eat the food will it halal for me? Only to eat the food.

Q: If the London mayor puts a decoration around an idol to show respect to Hindus, does this act amount to doing shirk and kufr and would he have left the fold of Islam for this?

Q: How can I distinguish between a test from Allah and a punishment?

Q: Are there only 99 names of Allah? 

Qari Ayoub Essack has more than 99 names in his Asma ul Husna.

Q: Does whistling call shaitaan?

Q: Can you kindly explain to me why meeladun Nabi is bidat and khatme khawajgan is not.

Q: Should a person be corrected if they misuse a hadith or misinterpret the hadith? 

If yes, what is the right etiquette for doing it?

Q: I am in an Islamic institution and students were given a task to write an essay in the first point of view of a captive of Badr and the Sahaabahs treatment to them and the captives feelings and thoughts regarding the Sahaabah. Students were given creative freedom and encouraged to use their imagination, as accuracy was not the main focus of the task. However, a few concerns were brought to attention. 

Students were concerned that as they had to write in the point of view of a Kaafir, they would have to write unpleasant things about the Sahaabah and Islam. Another point of contention was that since it was purely fictional, they could make up stories about the Sahaabah and their treatment towards the captives, as well as the inaccurate living situations of the captives. Is this task permissible?