I have a Muslim friend who is not convinced with the religion. Whenever I have a discussion with him he says, “How do you know that Islam is the true religion? I need a realistic proof other than the old stories.” He is not convinced with my words. I want an answer from your eminence so that he might return to guidance.
May you always be under the care of Allah!

And upon you be peace, together with the mercy and blessings of Allah. This person is not a believer. He is rather one of those concerning whom Allah said, “And whose hearts have a doubt. Thus they waver in their doubt.” [9:45] We seek refuge with Allah from such a condition.
As for convincing him, he should be directed to consider the miracles of the Prophet (peace and blessings be upon him) and to ponder on the open book of the universe, which includes all the creatures of this universe, and on the written Book, which is the readable revelation, and the miracles and clear verses it includes. Through this consideration and reflection he will, eventually, reach faith and will know that he was not created by no-one. Almighty Allah said, “Or were they created out of nothing? Or were they the creators [of themselves]? Or is it that they are the ones who created the heavens and the earth? Rather, they have no certainty.” [52:35-35] It is He who created man, “And [they (the signs) are all] within yourselves as well. Can you not see?” [51:21] and created the surrounding environment, including celestial bodies, heavens, the sun, the moon, the earth on which we live, the air we breathe and all the benefits of the earth. Of course, this Great Creator is not part of this universe.
One who considers the miracles of the prophets that Allah gave them, including the miracles of the Seal of the prophets (peace and blessings be upon him), knows for sure that they are from Almighty Allah. The most important thing for this person is to consider the scientific miracles of the Quran and the Sunnah. Had the Quran been from other than Allah, it would not have included, for example, the phases of the embryo. Almighty Allah said, “Verily, We created man out of an extraction of mud. Then We made him a sperm-drop set in a well-established place. Then We created the sperm-drop into a clinging clot. Then We created the clinging clot into a morsel-like lump. Then We created, from the morsel-like lump, bones. Then We clothed the bones with flesh. Thus do We bring him forth as an entirely different creation. So blessed be Allah the best of creators.” [23:12-14] How could the Quran have talked so clearly and explicitly about these four phases that scholars came to know about only in contemporary time had it not been from other than Almighty Allah?
Moreover, many of the verses of the Quran are related to the scientific miracles, such as the verse of sending down iron, “And We sent down iron in which there is a mighty force, and [in which there are] many benefits for all people.” [57:25] Scientifically, it has been proven that iron was not made in the earth but rather in another place. Also add to this the description of the Prophet (peace and blessings be upon him) found in the old Scriptures and how he managed to amend souls and hearts, and to guide a misguided and lost nation.
All these are miracles that he has to revise and consider. He needs to read the Quran and reflect on it, to attend scholars’ sessions, and to ponder on the past and the future of his life and on his destiny. We mention all this in brief; and if we wanted to explain all the miracles and verses, this would take a long time. This amount is enough. We advise this person to seek guidance from Almighty Allah, “Whomever Allah guides, then he is truly guided. But whomever He leaves to stray, then never shall you find for him any rightly guiding patron” [18:17] “Indeed, you cannot guide all those whom you love [to Islam]. Rather, it is Allah who guides whomever He so wills.” [28:56] Let him ponder on the verses of Almighty Allah and sit with scholars to ask them about the doubts of his heart. He should also review Dala’il al-Nubuwwah by al-Bayhaqy which is a book that contains many of the miracles of the Prophet (peace and blessings be upon him). About the origin of iron, he should consult the results of the scientific miracles of the Quran published by the Society of the Miracles of the Quran. Such results are many and leave no doubt that the Quran is not from a human being but rather from Almighty Allah. This is all we can say now. As I said, he should go and sit with scholars, pray to Almighty Allah, and ask His guidance.

Peace be upon you. My husband divorced me weeks ago and then he took me back. Now I want to ask for khul` but he has told me that he will not make the same mistakes (namely, not spending on me or providing a house, as I used to pay for everything). However, I do not want to keep living with him. I want to know if it was his right not to give me khul`.

The husband has to spend on his wife. If she asks for khul` after this, he has the right to accept or reject. This is the position of the majority of scholars. The husband does not have to accept the wife’s request for khul`, but it is recommended that he should accept it and not keep her while she is reluctant to stay. But if she insists, the judge should interfere to examine the reason for such schism, whether it is the husband or the wife, and send two arbitrators. Almighty Allah says, “Then, send an arbitrator from his people and another arbitrator from her people. If they both desire reconciliation, Allah will bring about harmony between the two of them.” [4:35] Sending the two arbitrators is very important in the Shari`ah. If it becomes apparent that the husband is responsible for the problem, they can enforce the divorce. If the problem is on the wife’s side, they should ask her to observe the etiquettes of the matrimonial relationship. If no reconciliation takes place, the judge should ask the husband to accept her request for khul`.
Thus the position of the majority of jurists is that the husband does not have to accept khul`. The Prophet (peace and blessings be upon him) ordered Thabit ibn Qays to part from his wife who asked for khul`, and he said to her, “Will you give back his garden to him?” She said, “Yes.” [Sahih al-Bukhary (5273)] This was a recommendation, but not an obligation.

For three years I have worked in tourism. Obviously, this field involves grave doubts concerning prohibited matters. I want to quit the job but I can not find another one. What is the ruling of the money I earned from this job after I quit it? May Allah reward you.

All praise is due to Allah. Peace and blessings be upon the Messenger of Allah. In fact, this question lacks details. If the questioner intends by tourism working in hotels or in public parks or resorts, as is the case in these good countries, this job is not wrong as long as it involves no sin. But if this tourism involves evil practices and preparations for prohibited matters or for drinking intoxicants, this is prohibited. I cannot give an absolute ruling without knowing the issue in detail. If the job is to provide general services to the visitors of the region, whether Muslims or non-Muslims, this job is permissible, and then the salary you take is permissible. But if the job is totally or mostly prohibited, this is not permissible.
Thus, if he is in need or poor, he may use this salary; but he has to look for another job, particularly if he is in a Muslim country, for these are not wholesome things. Considering the position of Abu Hanifah, we differentiate in some cases between working in Muslim countries and working in other countries. Hence, the issue lacks details. We advice the questioner to avoid sinful acts and prohibited matters in tourism and to take the side of innocent entertainment, for there is no harm in this as long as it involves no sin or illegitimate acts. Allah knows best.

Peace be upon you together with the mercy and blessings of Allah. There has been much talk among those who give Islamic lectures on whether the disagreement is a mercy for this ummah and whether scholars’ and jurists’ difference of opinions is a mercy for the nation of Muhammad (peace and blessings be upon him). The question is: How can this be true while Islam always calls for unity and for the rejection of disagreements? Besides, natural disposition tells us that disagreements are not always praiseworthy or useful. What is the correct position concerning this issue in terms of the Shari`ah, the religion, any fatwas and the truth? May Allah guide us and you to the straight path and make us and you from among His righteous servants. All praise is due to the Lord of all the worlds.

In the name of Allah, the All-Merciful, the Mercy-giving. And upon you be peace and the mercy and blessings of Allah. This is a significant issue. The issue of disagreement among the ummah and it being a mercy is mentioned in an unauthentic hadith reported by al-Bayhaqy with a broken chain of narrators on the authority of Ibn `Abbas (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings be upon him) said, “Anything you have been given of the Book of Allah, you have to act on it. There is no excuse for any of you to neglect it. If there is no relevant ruling in the Book of Allah, then consider my unambiguous Sunnah. If there is no unambiguous Sunnah on my part, then consider what my companions have said. My companions are like stars in the sky, whichever one you follow you will be guided. Disagreement among my companions is a mercy for you.” Al-Albany cited this report in his al-Da`ifah (59) and called it spurious. Ibn al-Hajib also mentioned this report with a different wording that reads, “Disagreement among my ummah is a mercy.” Moreover, al-Mulla Ali al-Qaray said: Al-Suyuty said, “This was reported by Nasr al-Maqdisy in al-Hujjah, al-Bayhaqy in al-Risalah without a chain of narrators, al-Qady Husayn, Imam al-Haramayn, and others. Perhaps it was reported in some of the books of the scholars of hadith that have not reached us yet.” Al-Suytuy also reported on the authority of `Umar ibn `Abd al-`Azeez that he said, “I would not be pleased if the companions of the Prophet Muhammad (peace and blessings be upon him) did not differ about any opinion; because if they did not differ, there would be no licensee.” Also al-Khateeb reported that Haron al-Rasheed said to Malik ibn Anas, “O Abu Abdullah! Let us write this book – i.e. al-Muwatta’ – and force people to adopt it and distribute it across the Islamic world to force people to adopt it.” He said, “O commander of the believer! Scholars’ difference of opinions is a mercy from Almighty Allah for this nation. Each one follows what has been proved authentic in his view, each of them is guided, and each of them has intended to please Almighty Allah.”
Thus, these words indicate that the hadith that reads, “Disagreement among the ummah is a mercy” is not authentic, but there are indications that the issue has a basis, as in the words of `Umar ibn `Abd al-`Azeez and Malik (may Allah have mercy with him). This means that the commendable disagreement is that which is due to acceptable reasons, such as that due to different indications of words or the rationale of texts. Such a difference of opinion is called by Ibn al-Qayyim (may Allah have mercy with him) the justifiable difference of opinion between the people of the truth. Thus, there is no harm in this kind of disagreement. Each Muslim should ponder on the wise advice written by one scholar to his son, saying, “Know the difference of opinions and you will become broadminded.”
Hence, knowing the scholar’s difference of opinions and the reasons for these differences, which result from the different indications of words and the rationale of the texts, makes one know why ijtihad differs. Ibn al-Qayyim (may Allah have mercy with him) said, “If there is nothing in the Sunnah concerning the issue nor a consensus of opinion concerning it and ijtihad is justifiable, no blame should be directed to the one who acts according to this ijtiahd, whether he is a mujtahid or an imitator.” Al-`Izz ibn `Abd al-Salam said, “Whoever does something whose prohibition is controversial, believing in its lawfulness, should not be repudiated unless the opinion that makes it lawful is very weak.”
Thus, difference of opinions in this case is considered as providing broad outlines for people concerning secondary issues. So whoever acts according to one of the scholars’ opinions in this case will be right, insha’Allah. Even if he is mistaken, he will be pardoned. He who practices ijtihad and reaches the correct ruling will have two rewards, and he who practices ijtihad and makes a mistake will have one reward, as mentioned in the hadith reported by al-Bukhary (7352) and Muslim (1716) on the authority of `Amr ibn al-`Ass (may Allah have mercy with him). In this case, any difference of opinion should not be rejected.
This is the disagreement that represents mercy because it provides a broad outline for solving the issues and problems of the ummah and helps people to live with one another without having unjustifiable rancor or malice. As for the forbidden disagreement, it is the one mentioned in the Quranic verse, “???And do not quarrel [among yourselves] or else you will become fainthearted and your strength depart.” [8:46] This disagreement leads to harboring hatred and turning back on one another. The Prophet (peace and blessings be upon him) prohibited this and said, “Do not harbor rancor, turn your backs on one another or deceive one another in any sale, and be brothers, O servants of Allah!” [Reported by al-Bukhary (6066) and Muslim (2563) on the authority of Abu Hurayrah (may Allah have mercy wth him)]
The disagreement that leads to harboring rancor and turning back on one another is the disagreement over major creedal issues, a matter that, according to the contemporary expression, goes beyond the red lines. It goes beyond the acceptable disagreement, resulting in disputes, fights, and disunity when facing the enemy. This disagreement is blameworthy. Hence, there is the commendable disagreement that is considered a healthy sign. This is the disagreement whose reasons are known and its good results for the ummah have become clear as it has provided easiness. And there is the blameworthy disagreement whose bad effects on the ummah have also become evident. Therefore, a scholar has to be insightful and be able to distinguish the kinds of disagreements that are tolerable and those kinds of disagreements that lead to destroying the unity of the ummah and lead to rancor and turning one’s back on one another, which the Shari`ah has forbidden. I hope that the questioner has understood this. Almighty Allah knows best.

What is the ruling of reading Al-Fatihah before the beginning of public meetings? I hope you give the details and show the evidence so that we can have the Shari`ah proof.

And upon you be peace together with the mercy and blessings of Allah. Reading the Quran is absolutely commendable but not in a specific place or time. Almighty Allah said, “Read of the Quran, so much as may be easy [for you]” and “Read of it, so much as may be easy [for you]” [73:20] Hence, reading the Quran has a great reward because Almighty Allah gives you ten rewards for each letter, “I do not say that Alif Laam Meem is one letter, but Alif is one letter, Laam is one letter, and Meem is one letter” as the Prophet (peace and blessings be upon him) said. [Reported by al-Termidhy (2910) on the authority of Ibn Mas`oud (may Allah be pleased with him)]
In the hadith reported by al-Termidhy (2926) on the authority of Abu Sa`eed al-Khudry (may Allah pleased with him) the Prophet (peace and blessings be upon him) said, “He who keeps himself busy with the Quran and with My remembrance, I shall give him better than what I give to those who ask Me.” Thus, reading the Quran is one of the virtuous and recommendable deeds. As for doing this before, after, or during meetings, there is no specific text in this regard.
So, if a person does this believing that it is a sunnah or something obligatory, he will thus be contravening the Shari`ah. But if he reads it to seek the blessings of the Quran, there will be nothing wrong with this, insha’ Allah, according to the correct position we choose. The issue is based on the difference of opinion concerning what is called additional bid`ah (innovative religious practices). Many of the Malikites dislike the additional bid`ah, while, according to some other scholars, the issue pertains to the general rule. Thus, they are included under the evidence of general permissibility or recommendation, as viewed by the Safi`ites as well as al-`Izz ibn `Abd al-Salam and al-Qarafy from among the Malikites.
Hence, there is nothing wrong with this issue; in the sense that there should be no disagreement between Muslims regarding it, “Never harbor hatred to one another, never harbor envy to one another, never turn your backs on one another…” [Reported by al-Bukhary (6065) and Muslim (2559) on the authority of Anas (may Allah be pleased with him)] Therefore, whoever wants to read al-Fatihah, we should not prevent him. But none should say that this is from the sunnah or that the Prophet (peace and blessings be upon him) used to begin with it, for this is not correct. Nevertheless, if you read al-Fatihah to seek blessings from it and to seek reward from Allah, there will be nothing wrong with this, insha’ Allah.