General Islamic FAQs

First and foremost, it’s important to understand the cultural and religious significance of menstruation in Islam. Menstruation is considered a natural biological process that is part of the female reproductive system, and it is not seen as a taboo or impure state. However, during this time, women are required to refrain from certain religious practices, including prayer and fasting.
With regards to reading the Quran, the general consensus among Islamic scholars is that women who are menstruating or experiencing postpartum bleeding are not allowed to touch or read the physical Quran. This is based on the interpretation of a verse in the Quran which states, “None shall touch it except the purified” (Quran 56:79).
However, there is some debate among scholars regarding the use of digital devices to access the Quran during menstruation. Some argue that since the Quranic text is not physically being touched, it is permissible for women to read the Quran online while on their period. Others argue that the same rules apply, as the act of reading the Quran is still considered a form of contact with the sacred text.
Many Islamic scholars like Dr Farhat Hashmi & Sheikh Assim Al Hakeem have confirmed that women can recite Qur’an from their Mobile phones. Sheikh Assim stated that the mobile devices use coding to display data and that it is not the Qur’an (Mushaf). It is prohibited for a woman to hold the mushaf during periods. Also, if for some purpose, there is a need to hold the Qur’an, then it can be done by wearing gloves or holding it with some cloth.

Sheikh Asim Al Hakim quoted that you can change your intention from Fard salah to something lower, i.e. Sunnah Mu’akidah or Nafl. For example: If you started praying Fard Salah in the mosque alone and then a group comes in and they will pray in congregation so to join the jama’ah you can change the intention of your Fard Salah to the two Raka’h of Sunnah and then go and join the Jama’ah.
But changing from Sunnah to Fard or Nafl to Fard is not valid. Likewise, changing from Nafl to Sunnah also not permissible. Allah knows best.

In Islam, it is believed that no one can see Allah in this life. The Quran states, “Vision perceives him not, but He perceives [all] vision” (6:103). This verse is often interpreted to mean that humans cannot see Allah in this life but that Allah can see everything.
Muslims also believe that Allah is beyond human perception and that human eyes are not capable of comprehending the essence of Allah. The Quran states, “There is nothing like unto Him, and He is the Hearing, the Seeing” (42:11). This verse emphasizes that Allah is unique and that no one can compare to him.
The Islamic concept of Allah is that he is beyond human understanding and that he cannot be seen in this life. However, Muslims believe that they will see Allah in the afterlife. The Quran states, “Some faces, that Day, will beam (in brightness and beauty); looking towards their Lord” (75:22-23). This verse suggests that in the afterlife, believers will be able to see Allah.
The story of Musa wanting to see Allah is found in the Quran in Surah Al-A’raf, Chapter 7, verses 143-144. The story goes that Musa asked Allah to let him see Him, and Allah responded by telling him that he could not see Him in this life but that He would reveal Himself to a mountain, and if the mountain remained in its place, Musa would see Allah.
Allah then revealed Himself to the mountain, and the mountain crumbled, and Musa fell unconscious. When Musa woke up, he realized that he could not see Allah and that he had to accept that Allah is beyond human comprehension.
This story is often interpreted as a reminder that Allah is beyond human understanding and that humans cannot comprehend His essence.

Words in Arabic have dictionary definitions or linguistic connotations. Additionally, they may have meanings in accordance with Shariah, which is based on Islamic sources (Shara’i meaning). Which one should we give the greatest thought to, then? This is without a doubt the shara’i interpretation.
But before moving on, it’s crucial to note that, much like in English, context is crucial to understanding which meaning of a given term is appropriate in that ayah.
The meaning for Salli:
Supplication (linguistic)
Prayer (Shara’i)

The Shara’i meanings of the word Salli:
1. Dua or Istigfar( Surah Tawbah: 103) ( بِهَا وَصَلِّ عَلَيْهِمْ ۖ )
2. Reciting the Qur’an (Surah al- Isra: 110) ( وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ)
3. Place of performing prayer (Surah Hajj: 40) (وَبِيَعٌۭ وَصَلَوَٰتٌۭ وَمَسَـٰجِدُ )
4. Praise /Blessing (Al-Ahzab:56) (ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ )
So context is very important to understand the meaning of the words in the Qur’an. Other than this there are grammatical concepts to understand which will help to understand the context.
The Mufassirun are the scholars who study tafseer and specialise in grammer and they quote with proper references.

The Quran does not explicitly mention transgender individuals. But there is a story mentioned in the hadith that defines the way they should be treated.
In a recorded hadith, Muhammad overheard a comment from Hit, a mukhannath servant of his wife Umm Salama, regarding a woman’s body. This comment may have made Muhammad doubt the sincerity of mukhannathun’s disinterest in women, impacting their trustworthiness. So, the Prophet Muhammad (SAW) ordered his followers to expel mukhannathun from their homes at one point.
There are other hadiths that also mention banishment as a punishment for mukhannathun. One such incident involved a man who worked as a musician. Muhammad threatened to expel from the community if he did not end his career. We still see the mukhannath majorly involved in this profession. This was in response to promoting immoral behavior in the society.
There are other stories mentioned in the Hadith, namely, about some transgenders being cast out from the society. This decision was made because those individuals were engaging in immoral behavior and could harm society.

Zam-Zam water holds a special place of reverence and significance for Muslims worldwide. Its holiness stems from its historical and spiritual associations. In Islamic tradition, it is believed that Zam-Zam water has a special origin connected to Prophet Ibrahim (Abraham) and his son Ismail (Ishmael).
The story recounts how Hajar (Hagar), the wife of Ibrahim, was desperately searching for water in the barren desert of Mecca.
In response to her sincere supplication, the angel Jibril (Gabriel) appeared and struck the ground with his wing, causing the blessed water of Zam-Zam to flow forth.
This divine intervention and the subsequent legacy associated with Zam-Zam water contribute to its sanctity. Muslims consider it a blessed and spiritually cleansing drink, often consumed during pilgrimages to the Kaaba in Mecca.