Question 1: Marriage Between Sunnis and Shias

Response:

Based on the details you have provided, this man would be considered kafū’ (a suitable match) for you. It is best to get a good scholar to talk with your father and convince him to grant consent of marriage and explain to him that it is your right to marry a spouse of your choice (provided he is marriageable, as is the case) regardless of the father’s consent. However, it is always best to first exhaust all efforts to gain your father’s approval, as preserving family harmony is also a significant value in Islam.

In principle, the marriage (nikah) of a Sunni with a Shia, or vice versa, is permissible according to the principles of Islamic law. To understand this better, it can be compared with the permissibility of marrying women from the People of the Book (Jews and Christians), as mentioned in the Qur’an in Surah al-Mā’idah (5:5):

“And lawful in marriage are chaste women from among the believers and chaste women from among those who were given the Scripture before you.”

The Qur’an permits such a marriage on the condition of ‘ihsan’ (chastity). The point to note is that the Qur’an allowed marriage to a woman from the People of the Book despite the fact that she retains her Christian or Jewish beliefs, which are in clear opposition to the fundamentals of Islam. If such a marriage is permitted outside the fold of Islam, then, all the more, there is no issue with a marriage between two Muslims, even if they come from different schools of thought within Islam.

In your specific case, from what you have described, this man’s beliefs and practices are very close to your own Sunni understanding. Therefore, there should be no doubt about his suitability for marriage.

It is true that misconceptions and sensitivities exist between Sunni and Shia communities, but these do not change the fundamental permissibility of marriage. Islamically, the key consideration is shared faith in Allah, His Messenger ﷺ, and the core tenets of Islam.

Question 2: Working For a Bank as a Surveyor

Response:

In the Qur’an, Hadith, and Islamic jurisprudence, there is an established principle uncontested by any scholar: Any action or practice that does not involve a haram (forbidden) element is permissible (mubāḥ).

Keeping this Sharī‘ah principle in view, your job is not inherently haram however, the following points must be observed:

1. Limit your role to technical assessment: Your duty is solely to determine the fair market value of the property—not to set loan terms or participate in ribā (usury). This is analogous to an engineer constructing a building; whether it is a bank or a mosque, the act of construction remains permissible.

2. Condition for prohibition: Direct facilitation of haram is prohibited. If your work does not directly assist ribā-based transactions (e.g., setting usury rates), it is permissible.

3. Fact-based valuation is permissible: Providing an objective assessment (e.g., stating a property’s accurate value) is Sharī‘ah-compliant—even if a bank later uses it for usury-based lending.

4. Maintain integrity: Conduct valuations honestly, without overvaluation or undervaluation. Your intention must be purely professional—not to promote ribā.

5. A Bank Valuer’s job is permissible, provided they do not become part of the ribā contract. Property valuation is a rational/technical task; it should not be conflated with usury-based lending.

Therefore, your job is entirely permissible because you are not drafting the ribā contract but merely providing a technical service. Nevertheless, caution and integrity are essential.

Question 3: Allah on the Day of Judgement

Response:

This question can be approached from two perspectives: a theological point of view and a spiritual point of view.

From the theological perspective, scholars are concerned with belief systems on theoretical grounds. They often cite Qur’anic verses such as “Allah will not speak to them on the Day of Resurrection, nor will He look at them, nor will He purify them” (Q 3:77) to argue that God will not speak to certain unbelievers. However, most interpreters clarify that this does not mean absolute silence. Rather, it signifies that God will not address them in an honouring way, but instead in rebuke and condemnation. God’s “speaking” must be understood metaphorically, since He has no body or vocal cords; it refers instead to His direct communication of mercy, judgement, or justice.

From the spiritual perspective, the Qur’an repeatedly reminds us that God’s mercy is all-encompassing: “My mercy encompasses all things” (Q 7:156).

To resolve this apparent contradiction, one can argue that Q 3:77 should not be applied universally to all non-believers. It refers to specific cases such as individuals whose sins and hostility are so grave (in the context of this verse, it applies to those who trade religion for some worldly gains and scoring political points) that they deserve such a response. It can be said that perhaps this is reserved for those who are the enemies of God, be they Muslim or non-Muslim. Therefore, this does not extend to the vast majority of non-believers, who neither display animosity toward God nor have been exposed to a Islamic understanding of God. If we take this line of reasoning, we can affirm that God’s mercy will encompass every person who has acted upon the pure innate nature (fiṭra) He has bestowed upon humanity. This includes living by basic morality and adhering to what is right, even if one did not consciously recognise God in the Islamic sense. Such individuals remain within the embrace of divine mercy rather than excluded from it. As for people of differing religions, the Quran does not make it categorically clear if He will speak with them or not.

Question 4: Announcing Divorce in Anger

Response:

Based on the details that you have provided, divorce has not taken place for the following reasons:

1. It was done in anger and without presence of mind.

2. Witnesses were not present. The Holy Quran instructs that in the case of divorce, two just male witnesses must be present for it to be actualised. The verse states:

‘"And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allāh.’" (Surah Talaq: 2)

3. The formula pronounced was ambiguous. For both marriage and divorce, the past tense should be used. The present and future tenses do not solemnize a marriage. For example, if someone says, 'I will accept' or 'I accept,' the marriage will not be solemnized. Instead, one must say: 'I have accepted.' The Arabic words for this are: 'Qabiltu.' The same applies to divorce. Here too, if someone says, 'I will divorce you,' the divorce will not take effect. Similarly, if someone says, 'I am divorcing you,' these words are also ambiguous, and divorce will not occur. One must say: 'Tallaqtu' (I have divorced you). In the case in question, the words used by you are not effective for a Shar'i divorce.

Furthermore, in the case where it is performed in the right manner, the man reserves the right to revoke it within three menstrual cycles, and it must be done after menstruation and before any intimacy.

Finally, we would advise that you seek counselling and/or mental health support regarding any anger issues and blackouts, so that going forward it does not happen again.

Question 5: Working in a Crematorium

Response:

In Islamic teachings, Muslims are instructed to bury their deceased, and participating directly in the process of cremation is not considered permissible. The primary reason for this is that the act of cremation is fundamentally contrary to Islamic beliefs regarding the afterlife and the dignity and respect of the deceased.

Beyond this impermissibility regarding participating in the actual act of cremation, there is a difference of opinion among scholars. Some scholars hold that even assisting or cooperating in impermissible acts is itself not permissible—whether the assistance is direct or indirect, paid or unpaid. This means that for them, participation in the construction, repair and maintenance of even the premises of crematoriums is problematic and not permissible.

By contrast, some scholars do not extend the impermissibility to working in the premises where such acts take place. Therefore, they deem the maintenance, repair and cleaning of these places permissible.

Bearing all this in mind, we can say then that in regions, cultures, and religious contexts where cremation is an accepted practice:

1. Attending such ceremonies, if required, is not considered problematic. However, directly assisting in the process of cremation itself remains problematic, as it constitutes active participation in an act contrary to Islamic burial rites.

2. Undertaking grounds maintenance at a non-denominational crematorium—cannot be declared impermissible with confidence, given that it constitutes an indirect service within a context where cremation is an accepted practice.