I'm researching several verses from the Qur'an and as it is my first time to delve into the Islamic religion I am having difficulty with some of the translations and such. > 65: Divorce, verse 4, says, Pickthall, "And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him." But then we see... > 65: Divorce, verse 4 says, Sahih International Translation, "And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease." I've had it presented to me that this verse encourages marrying underage girls but as far as I can tell it has nothing to do with underage women but rather women undergoing menopause? Or reaching the age where they no longer experience menses. Does this verse discuss an underage wife or simply a wife who is too old to menstruate?

Where does this quote from Al-Shafi'i originate from? And could I please get a source for the Arabic? Al-Shafii (d. 820) said: > “He may marry off his female slave without her permission whether she is a virgin or non-virgin.” Quoted by Kecia Ali in Marriage and Slavery, pg. 40

After having a child (where the delivery was normal) my husband is having a hard time fulfilling his sexual desire with me; not because of outward appearance, but during sex when he is inside me. There are surgeries available to help fix the situation: > Vaginoplasty is a procedure that aims to "tighten up" a vagina that's become slack or loose from vaginal childbirth or aging. -- WebMD However, I'm not sure if these types of surgeries are halal (due to necessity) or haram. I have also noticed the change with myself and feel very depressed and embarrassed by this thing. Please, I'm seeking the most correct knowledge on this situation.

Assalamualaikum, is it permissible for women to get laser hair removal treatment at the lower leg (below knee) from non Muslim women?

Salaam I'm a 15 year old girl who goes to an islamic private school. Because of my mum constantly urging me to wear the niqaab I decided to wear it a year back. My older sister also started to wear the niqaab on from a young age and she has had no problems with it. Recently I've took it back off.This was because of many reasons, some being, I no longer felt like I was doing it for allah. Rather I felt like I was wearing the niqaab to keep up the reputation of my family. To not bring shame to my family which I think is absolutely ridiculous. Also I had no confidence when I was wearing the niqaab. I felt embarrassed and it was just something that I felt attracted more attention than necessary. Not only this I don't think my imaan was at that stage where I could take this huge step in covering my face permanently. Lately my mum keeps pressuring me to wear the niqaab again.Its come to the point where I despise wanting to wear it. It's not like I dress inappropriately. I wear the abaya or something that substitutes to it for example a long dress. I don't go out alone and I definitely don't have any male friends. Knowing this my mum is practically forcing me to the point where I have refused to go outside. My mum makes the situation out to be bigger than it is. She asked my dad to tell me and I still stood my ground. My father doesn't do or say much about it which I'm grateful for however my mum expects me to just obey her in this matter. I feel like it's oppression. My mum has stripped me off of my feelings, my own opinions and judgment. Can she really do this to me islamically? I'm old enough to know what is right and wrong. Wearing the niqaab is a life long decision that is personal. Right now I don't have much of a choice. I know for a fact that I'm probably going to wear it in the end. Not because I want to but because I'm being forced to. Despite this I still want to put effort in to try and get my mum to understand me. How can I do that? Is my mum sinning by doing what she is? I love my parents and I'm not one to disrespect them like this but standing for what I believe in is something I've learned from a young age.

According to the hadith Jami` at-Tirmidhi Book 24 Hadith 1731 my understanding is that a woman has to wear a long garment which is below the ankle by at least a handspan or forearm. (That's what i understand by 'slacken') > Narrated Ibn 'Umar: That the Messenger of Allah (Peace be upon him) said: "Whoever arrogantly drags his garment, Allah will not look at him on the Day of Judgement." So Umm Salamah said: "What should the women do with their hems?" He said: "Slacken them a handspan." So she said: "Then their feet will be uncovered." He said: "Then slacken them a forearm's length and do not add to that." While according to the fatwa > If it is short and comes a handspan above the ankles, that is not permissible even if she covers her calves and feet with pants or socks, because that is imitating men who are enjoined to make their garments short, above the ankles. Here they seem to have set handspan in the other direction i.e. it is allowed according to the fatwa to be above the ankle as long as it is not risen by more than handspan from the ankle. **Question:Are Ankles to be covered for women? if not, till what extent the lower garment can be(above the ankles)?**

Qur'an 23:6 has varying translations (see Islam Awakened ): > إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ > > **except with their wives**, and what their right hands possess for then they are free from blame, -- Wahiduddin Khan > > **except with their spouses** and whomever their right hands may control, since then they are free from blame. -- T.B.Irving In the first case, the ayah seems directed at men since it refers to "wives". But in the second case, it refers to "spouses". I put أَزْوَاجِهِمْ into Google Translate , and it says "their husbands", but that's not listed among the Islam Awakened translations. **Question**: Does Qur'an 23:6 talk about "wives" or "spouses" in إِلَّا عَلَىٰ أَزْوَاجِهِمْ?

We are at the threat of war from hindus, i want to ask if God forbid there is a threat to our honour as women, is suicide permissible in islam as our last option?

Assalamualaikum, I have been having this doubt for a while now, and no one seems to have an answer, I know that lash extensions and fake lashes invalidate wudu as water can’t pass through and reach ur real lashes as the false lashes sit on top of your natural lashes, however with clusters they are applied underneath your real lashes so wouldn’t water reach?

It can be difficult for women to fully soak their hair while performing ghusl everyday / multiple times a day after marriage. I know there is a consensus that women with braids can pour 3 handfuls of water over their head while doing ghusl to wet the scalp fully but not the lengths. Does this apply only to women who wear braids all the time or also to women who braid their hair just prior to performing ghusl?

As-Salam-u-Alaikum Okay so I made ghusl at night and then I went to sleep and then I think I had a wet and I woke up wet as well but I wasn’t sure if I had to do ghusl or not so I did my Wudu and prayed . My question I’d that should’ve I made ghusl or not and did my prayer account even though I had doubts in it

My question is related to women clothing in prayer.If prayer in tight clothes is haram than how is the prayer not invalid?

I know that it is haram for women to travel alone internationally but can a woman travel within their own country or region or municipality (domestic)? Because if a woman want to becoma a train driver she has to drive through a region or within the same country but come home the same day.

I have read fatwas about how women should only go out for a dire need but no one seems to clarify exactly what counts as a 'dire need' or 'valid need'. But from what I understand scholars consider 'occasional leisure/recreation/entertainment' a valid need but not going to school? Going to visit a friend, going to a social event at the mosque, going to a park or going for a walk, going out to your garden to plant flowers - none of these are technically a 'need' or remotely 'dire'. Would these be considered a 'valid need' in Islam or is it haram for a Muslim woman to do these things?

Assalamualaikum, I want to ask you if a woman has the permission of her husband and she is going with her daughters and she is also covered so can she go out at night for dinner?

Women aren't permitted to show their hair to non-mahrams. Lets say that there was a wedding, and lots of non-mahram men were present. Will the woman be allowed to wear a wig (and style it) so she does not show her hair to non-mahrams? Not necessarily at a wedding, but just in public. Can a woman wear a wig to cover her hair instead of some sort of scarf (hijab)?

For example, if one wanted to learn how to tie one's shoe, or something of the sort which requires the use of the hand, and can only find a video in which has a woman (in which it only shows her hands/hand movement), would it be permissible to watch the video? (or in the case of real life, would it be permissible to watch how the woman uses her hands in order to learn the skill?) What about in the case of not focusing on the woman's hands and instead focusing on how she uses them?

There is a story that goes like this: Once the Second Caliph Umar, Omar bin Khattab told the people to not be excessive in mahr (bride price) and not to exceed four hundred dirhams. A woman protested and quoted Verse 4:20 of the Qur'an which says: >But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin? Caliph Omar immediately retracted his statement, saying that whoever wants to give an exorbitant mahr can give it. What is the authenticity of this hadith?

I've heard from the traditional scholars such as Zakir Naik and Assimal Hakeem saying that it is not permissible nor encouraged for a woman to upload pictures of herself online even if she wears her hijab properly because they say it defeats the purpose of hijab. However, if something of necessity to gain provision(rizq) like working and business, she has to show her face so that the boss or the customers can know her who she is. Like for example, a resume with her face on it so the recruiter can identify her. Otherwise, it will be difficult and users online will assume that she is a bot if she does not show her face. Not uploading videos or photos of full face makeup tutorial nor showing off the beauty to anonymous audience nor uploading daily life of the woman. Just the photo of the face for familiarity of employers, recruiters and customers. Nothing more than that. Something that is necessary in this modern, fast-paced world.

From my understanding, non muslims are not held accountable for finer aspects of the Law like covering one’s awrah. And it is sinful to look at a muslim’s awrah regardless of if there is desire because it is part of their body God commanded to conceal. https://seekersguidance.org/answers/fast-shafii-fiqh/is-feeding-non-muslims-during-the-day-in-ramadan-permissible/ Also, scholars permitted people to view the breasts buttocks calves and other parts of the slave woman in the marketplace. This is evidenced by reports from Ibn Umar looking at these parts as well as Abu Hanifa’s opinion. عبد الرزاق عن ابن عيينة عن عمرو بن دينار عن مجاهد قال: كنت مع ابن عمر في السوق، فأبصر بجارية تباع، فكشف عن ساقها، وصك في صدرها، وقال: اشتروا، يريهم أنه لا بآس بذلك. Mujahid said that once Abdullah Ibn Umar came to a market where some traders wanted to buy a slave girl. Ibn Umar exposed her calves, then put his hands between her breasts and shook them. Afterwards he told the traders to buy that slave girl as there was no defect in her Given these things, is the only reason it is haram for a muslim man to look at the “awrah” parts of a non muslim woman because of the fear of fitnah? Similar to how some scholars prohibited slave woman to show these parts due to a similar fear. “Asked if it is reprehensible (tukrah) for slave women to veil in public, Aḥmad b. Ḥanbal replied that a beautiful slave woman should in fact do so (idhā kānat jamīla tantaqib)” (Anchassi, O 2021, Status distinctions and sartorial difference Slavery, sexual ethics, and the social logic of veiling in Islamic law) Originally cited: Al-Kawsaj (d. 251/865), Masāʾil al-imām Aḥmad b. Ḥanbal wa Iṣḥāq b. Rāhawayh, 10 vols.(Medina: al-Jāmiʿa al-islāmiyya, 1425/2004), 9: 4706; Abū Bakr al-Khallāl (d. 311/923), Aḥkām al-nisāʾ, ed. ʿUmar ʿAbd al-Munʿim Salīm (Beirut: Muʾassasat al-rayyān, 1423/2002), 60–61. Any insight into the legal rationale for prohibiting men from looking at non muslim women (hair etc) would be appreciated.