FAQ
Introduction
Question:
Assalamu Alaikum.
I have a simple question, "not keeping beards for Muslim man is a Sin or not?"
I have a mind that; as keeping beards is a Sunnah, so it will be a sin if I don't follow it but some of friends told me,- I will commit sin if don't keep beards.
Please clarify my question.
Answer:
In the name of Allah, The Most Kind.
Wa-alykum assalam brother,
The Prophet (pbuh) said in Hadith Al-Bukhari and Muslim that Ibn- Omar (RA) said that the Prophet (swa) said: “Be different than the mushrekeen, grow your beard and trim your mustache”. Also there’s an authentic Hadith narrated by Abu-Huraira (RA) said: “Five are from the Fitrah:
Al-Khitan (circumcision);
Al-Istehdad (shave or cut around you private parts)
Shave or trim under the arms.
Trim your nails.
Trim your mustache”- Narrated by the Jammah.
From this meaning we understand that we should grow our beards as it is from the fitrah. We should practice our Deen in order that we will be considered amongst Al-Moutaqeen meaning, those who listen and obey. Also we need to understand that every order we have received from Allah and His messenger becomes an obligation to us. Look to the words in the Hadith is which mentioned above“ be different than the mushrekeen by growing your beards”.
Back to you question, I can answer you Insha Allah by saying: growing beards in Islam is way of practicing the Sunnah of the Prophet (swa), so we could gain the Ajr and thawab from Allah Tabaraka wattalla. If we try to ignore the Sunnah, we will lose a lot by not obeying the Prophet (swa).
Some of the Oulama considered it’s haram to shave while others said it’s not haram (you are not sinner if you don’t do it) but, that you would lose only the reward.
Finally Allah said in the Holy Quran (Surah Al-Imrran): “O’ Muhammad say to the believers obey Allah and his messenger”.
Allah knows best.
Shk. Mostafa
Question:
Women can get their ears pierced, but can men? If they cannot then why is that?
Answer:
In the name of Allah, the Most Kind.
Assalamu alaykum brother,
Body piercing for males is not at all permissible in Islam. Only ear piercing has been permitted for females, according to some scholars. Since they have the specific need of wearing jewelry for their husbands. Such an exception, however, does not apply to males.” “There is no altering Allah’s creation.” (Ar-Rum: 30); “And do not cast yourselves into destruction by your own hands.” (Al-Baqarah: 195).
It is permissible for women only to pierce their ears as a form of beautifying themselves for their husbands. The proof of this permission is based on the Hadith of Prophet Muhammad, peace and blessings be upon him, when he prayed on the day of `Eid and came with Bilal, his Companion, he ordered the women to pay Zakah, and some of them took their earrings off and threw it (donated it) to the Prophet. (Reported in Bukhari)
As to the piercing of the nose, it isn't allowed for both sexes because it is a type of deformation to Allah’s creation.
Allah knows best.
Sheick Mostafa
Question:
Muslims from different sects feel justified in killing each other. Would you please be so kind as to explain why Allah cares which sect a Muslim belongs to?
Answer:
Praises be to Allah.
Before I answer your questions, I would like to kindly first clarify that the actions of certain individuals or sects do not necessarily have to agree with the true principles of Islam or its teachings. In addition, we cannot generalize by saying: “Muslims from different sects feel justified in killing each other”. Not all Muslims, have that point of view or evil feeling.
Now, in response to your questions, according to the principles of Islam and the teachings of our Prophet Mohammad (p.b.u.h.) sectarianism should not exist among Muslims. Islam strongly condems it. We are all only “Muslims” (the ones who submit to Allah’s will).
Please see what Allah says in the Holy Quran - Chapter 22 Surah Hajj verse 77-78: “O you who have believed, do ‘rukooh’ (bow down) and do ‘sajdah’ (prostration), and worship your Lord Allah Alone, and do righteous deeds: it may be that you attain true success! Exert your utmost for the cause of Allah, as one should. He has chosen you for His service, and has not laid on you any hardship in your religion. Therefore, be steadfast in the religion of your father Abraham. Allah had named you ‘Muslims’ before this, and has named you (Muslims) in this Quran also, so that the Messenger may be a witness in regard to you, and you may be witnesses in regard to the rest of mankind”.
Hence, let me explain how the division came about. During the time of the Prophet (p.b.u.h.) Muslims were united and there were no sects. Prophet Mohammad (p.b.u.h.) and his companions considered an honor to be known or called by the name Allah had chosen for them, that is: ‘Muslims’. The Prophet (p.b.u.h.) never called himself or those who followed him Sunnis, or Shias, or Hanafis, or Malikis etc. But, unfortunately, the division happened after the death of the Prophet (p.b.u.h.). Differences between the believers set in and some of them chose to break away from the majority of followers and form their own sects. Originally most of these sects were formed due to political differences, but as time passed by they took the shape of religious sects.
Allah clearly says in the Quran Sura Al-Imran (3:103) which reads: “ And hold fast, all together, by the Rope which Allah( stretches out for you), and be not divided among your selves; and remember with gratitude Allah’s favor on you; for you were enemies and He joined your hearts in love, so that by His grace, you became brethren; and you were on the brink of the pit of fire, and He saved you from it. Thus Allah makes His signs clear to you: that you may be guided”.
Furthermore, the question about why Allah does care which sect or group a Muslim belongs to can be answered by the Hadith (Sayings) of Prophet Mohammad (pbuh) - as narratedby Abdullah ibn Amr : Allah's Messenger (pbuh) said: ‘There will befall my Ummah (followers) exactly (all those) evils which befell the people of Isra'il, so much so that if there was one amongst them who openly committed fornication with his mother there will be among my Ummah (followers) one who will do that, and if the people of Isra'il were fragmented into seventy-two sects, my Ummah (followers) will be fragmented into seventy-three sects! All of them will be in Hell Fire except one sect. They (the Companions) said: ‘O Allah's Messenger (saws), which one is that?’ Whereupon he (saws) replied: ‘It is one to which I and my companions belong.’(Hadith book ofAl-Tirmidhi Hadith 171).
The issue of killing of someone who does not agree with ones beliefs is totally un-Islamic and unacceptable. But, I must emphasize that this does not only happen among those who call themselves Muslims, but also in other religions as well. Not long ago, in Ireland the Catholics and the Protestants killed each other. They belonged to the same faith, but on minor differences they also acted like uncompromising Christians. Such things are awful and must be condemned.
I hope I fully answered your questions and if you have any other doubts, please do not hesitate to contact me.
Allah knows best. Thank you.
Shk. Mostafa
Question:
Is it okay to take pictures of my newborn baby?
Answer:
In the Name of Allah the Most Merciful.
There are many Hadiths narrated from the Messenger of Allah (p.b.u.h) that strictly prohibit painting pictures of animate objects, for example:
Sayyiduna Jabir (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) forbade the keeping of pictures at home and making them." (Sunan Tirmidhi, no: 1749)
Sayyiduna Abu Talha (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: "Angels (of mercy) do not enter a house wherein there is a dog or a picture." (Sahih al-Bukhari, no: 5609)
Now, we need to understand these hadiths and review the opinion of the different scholars regarding this issue:
Classical scholars:
Based on the hadiths before mentioned, most classical scholars are of the opinion that painting and drawing pictures of humans and animals is unlawful and sinful. They state that 'picture-making' (taswir) of human or animal life has been explicitly forbidden by the Messenger of Allah (Allah bless him and give him peace) and as such it will be sinful. Only Imam Malik (Allah have mercy on him) is reported to have differed with this position of general prohibition.
In one of his narrations, Imam Malik (Allah have mercy on him), contrary to the other three Imams and most other Mujtahids, is reported to have stated that only those pictures are unlawful that are three-dimensional and have a body to them, such as statues and sculptures. A picture that does not have a body or shadow to it will not be unlawful although somewhat disliked, such as drawing a picture on a paper, cloth or on any other object. In view to this, there is no question with regard to the permissibility, in his view, of taking photographs, painting pictures of human or animal life on a paper or fabric; therefore camera pictures would hold the same ruling.
However, the question arises as to whether photos of humans and animals fall under the type of picture-making prohibited by the Messenger of Allah (Allah bless him and give him peace) in those hadiths. Camera photos were not in existence when classical scholars were discussing the issue of picture-making, hence one will not find an express ruling regarding photography in their works. Accordingly, it was left to contemporary scholars to determine whether photos held the same ruling as that of painting and drawing pictures.
Contemporary scholars have differed on this issue:
a) The position of the overwhelming majority of Indian/Pakistani and some Arab scholars is that photographs of human or animal life are not permissible for the very same reasons that paintings of these are not permissible.
They state that the ruling on picture-making does not change by changing the tool with which the picture is produced. Whether an image is produced by painting it or using a camera, as long as it is an image of a human or animal, it will remain unlawful (haram).This is the position of Shaykh Mufti Taqi Usmani.
b) The second position on the issue, held by most Arab Scholars(from all four Madhabs) and some of the Indian scholars, is that there is a difference between photos and the prohibited picture-making (taswir)
According to Shaykh Muhammad Bakhit al-Muti'i of Egypt, a 20th Century scholar known for his knowledge and piety, the reason behind the prohibition of painting pictures (in the words of the Hadith) is challenging Allah in His Creating of living creatures. In camera photos, however, one does not produce an image through one's own imagination; hence one is not challenging the Creating of Allah as such. It is merely a reflection of a living being already created by Allah Most High.
These are the two positions of contemporary scholars on the issue. There are great scholars of knowledge, wisdom and piety. Hence, it would be wrong to criticize anyone for following any one of these positions.
It is my point of view, that taking pictures of your baby is allowed as long as the pictures are kept in a closed album or something similar. They should not be put on display or hanged on the walls. Regarding your question of covering the child’ eyes or making the child to look down when taking pictures, please note that there no such a thing in Islam. These are baseless innovations created by people.
Allah knows best.
Skh. Mostafa
Question:
If a person has enough money to build a Masjid, but he has relatives who are renting, should the person donate the money to build the Masjid? Or he should give the money to his relatives in order to build a home?
Answer:
In the name of Allah the Ever-Merciful.
Building a Masjid will take priority.
Now, if the relatives are really needy so they are not able pay for their rent or to buy food for their family members, then and only then, helping them with the rent takes priority. Otherwise, the building of the Masjid will have the priority as instructed by Allah in Surah At-Taubah (9:60).
In Surah At-Taubah (9:60), Allah mentions the order to follow when spending the Zakat:
” As a matter of fact, Zakat collections are only for the needy and the indigent, and for those who are employed to collect them and for those whose hearts are to be won over and the ransoming of slaves and for helping the debtors and for the way of Allah and for the hospitality of the wayfarers.”
Allah knows best.
Fatwa by: Sheik Mustafa @ Masjid Manhattan
Question :
I would like to know if vanilla extract is permissible. Some scholars say that it is ok because when you cook with it may transform into a state where it is not intoxicating. Could you tell me the main principle regarding alcohol in islam?
Is it that no matter how small the amount of alcohol there is it is haram because it intoxicates in a large amount?
Or is it that even if there is a small amount of alcohol it is ok to consume because it does not intoxicate?
I'm very confused about this topic so could you please help me find some evidence in Quran or hadith that answers my questions.
Answer:
In the name of Allah the Most Merciful, the Most Kind.
It depends; if the vanilla extract contains ethyl alcohol then it is haram. Ethyl alcohol a derived from ethanol which Is haram for Muslims to deal with.
Regarding your questions, Allah says in the Holy Qur’ân: “They ask you regarding wine and gambling. Say, in both of them is major sin, and there is some benefit for men, but the sin of them is far greater than benefit” (Surah Baqarah - 219)
Also, the Prophet Muhammad (swa) also instructed the Sahabas, to avoid any intoxicating substances -- (paraphrased) "if it intoxicates in a large amount, it is forbidden even in a small amount."
In other books of Hadith like "Al-Mustadrak", "Al-Musnad", it is narrated from many Companions of the Prophet Muhammad (pbuh) that he said: "Allah cursed alcohol. He cursed its distiller, the one it was distilled for, the one who drinks it, the one who carries it, the one to whom it is carried, the one who sells it, the one who consumes its price, the one who buys for it, the one who buys it … etc.”
Therefore, if there is a doubt as to whether it contains alcohol or not, it is better for you not to use it.
Allah knows best.
Jazakum Allahukhyer
Sheikh Mostafa
Imam of Masjid Manhattan
Question:
Assalamu'alaikum I'd like to ask you about having a dog. I know that the hadith said that moslems are not allowed to have one at home. But, will be okay to have one for the sake of Allah's grace? Once there was a prostitute who went to heaven just because she gave a thirsty dog some water. Can we do the same to save dogs on the street or ones in cage to have it at home........??
Answer:
In the name of Allah the Ever Merciful.
Walaykum salam.
It is not allowed for a Muslim to have a dog or dogs except for two reasons: for security or for hunting. In both cases the dog or dogs must be kept outside the house.
The correct narration of the Hadith you mentioned is that the Prophet (swa) said in an authentic Hadith: “The Prophet (peace be on him) told his Companions a story concerning a man who found a dog in the desert panting and licking the dust due to thirst. The man went to a well, filled his shoes with water, and relieved the dog’s thirst. Said the Messenger of Allah (peace be on him), “Allah appreciated this and forgave him all his sins.” (Reported by al-Bukhari.)
We understand from this hadith that we are commanded to treat the animals with compassion and not to abuse them. The animals are all creatures of Allah and we must be merciful to them, but this does not mean that we could keep the animal in the house. Accordingly, there are several other Hadiths where our Prophet (swa) prohibited us to have dogs in the houses. Here I have cited a couple:
The Prophet, peace be upon him, said: "Angels do not enter a house wherein there is a dog or an animate picture." (Reported by Bukhari).
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting, two qiraats will be deducted from his reward each day.” Narrated by al-Bukhaari, 5163; Muslim,
Allah knows best.
Jazakallah khyer.
Skh. Mostafa
Question:
Assalamu Alaikum. I am in financial hardship and going to fall into dept. This situation is also harding my mental condition. Can you please suggest me any special Prayer or Dua or Ibadat which will help me in this hardship? May Allah Bless us all.
Answer:
In the Name of Allah the Most Knowing, the All Merciful
May Allah supponahu wa-Allah make it easy for you. I advise you to:
Read Surah Adukan (44).
To read Surah Almulk from ayat 9 to 12.
Ruquiah is performed by reciting last three surahs of the Quran (surah Iklass, surah Al-Falaq and surah An-Naas) and then blowing into your hands and passing your hands from your head up to your feet
Try to pray your five prayers at the masjid and recite or listen to the Quran as much as you could.
Ask Allah for forgiveness as much as you could during the day.
Read orayat al-kursi (Surah 2:255) before going to bed.
Also it is recommended tothe following dua'h putting your trust in Allah supponahu-wa-Allah: "Yahi Ya-Qayoom Berahmateka Nastagheth. Allahumma Ishfenna fa-Anta A'Shafi Shefaa La-Youghaderu Saqama. Besmella Allazi La yadorohu Maa-ismehi shayaa fi al-Ard walla fi Asmaa".
Allah knows best.
Shk Mostafa
Imam of Masjid Manhattan
Salah
Question:
Does the touching of a dog invalidate our woodoh?
Answer:
In the name of Allah, The Ever Kind.
According to Ibn Taymiyyah if one's clothes get wet from touching a dog's fur, this doesn't render them najis (impure), while if a dog licks a pot or a container, what it touches must be thrown away and the container should be washed off. Also, if one touches the dog's fur after making wudu', it does not break the wudu', but if one gets touched with dog's saliva, then one has got tainted with najasa (impurity) which must be removed".
From this we can conclude that if a dog's saliva touches our clothes, our clothes become "najis" and we need to wash it before we can pray with those clothes again or just wash the area where the saliva touched and the person does not lose his wudu. But, if the saliva touches the skin, yes, the person loses the wudu.
Evidence: "Dogs are considered impure. Any container that a dog licks must be washed seven times, the first time with pure soil. Abu Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said: "Purifying a container that a dog licks is done by washing it seven times, the first time with pure soil (that is, water mixed with earth until it becomes muddy)." (Reported by Muslim, Ahmad, Abu Dawud, and Al-Bayhaqi).
If a dog licks a pot that has dry food in it, what it touches and what surrounds it must be thrown away. The remainder may be kept, as it is still pure. As for a dog's fur, it is considered pure."
Allah knows best.
Shk. Mostafa
Assalamalaykum sheikh,
I know that when someone takes wooduh and wears his socks he can do maskh on his socks up to 5 times. After that he must do the wooduh by washing his feet again...the problem was that one day I forgot to make a new wooduh (washing my feet); instead I made maskh on my socks for the 6th time. After I had finished I realized that I was suppose to make wuzu by washing my feet. My question is what should I have done...should I have prayed all my salah again? I will wait for your answer...jazakallohul khoyr!!!
Answer:
In the name of Allah, The Ever-Merciful
Walaykum salam brother,
Hadith (Imam Ahmed, Shafi, Ibn- Khuzaima, Termizi and A’Nasai) and the Sahih of the Sunnah that , Safwan Ibn- Assal RA that: “ our Prophet (pbuh) commanded us to wipe over the khufayen (leather made or any material made such socks which are covering the two ankles) if we had covered our feet pure (with Wudu). Also, as for the residents, it was permitted to wipe over for the whole day (five Salah) and if travelers, we were are allowed to wipe over the Khufayen for three days.. He (pbuh) had advised us not to take them out except of Janaba which needed Ghusl”.
The Masseh will become invalid if:
The period of time has expired.
Jannaba.
If you remove the khufs or socks from your feet, the wooduh will be lost and the feet must be washed. You must remember that the clean khufs or sock must be put on while on valid wooduh.
How you count the five times? The answer is:
You put your socks or khuf with valid wooduh then you start to count how many time you making masseh. For example, you put your socks or khuf after valid wooduh after you prayed the Fajr :
If you lost your wooduh before Zuhr and at the time you making salah for Zuhr you could make masseh and it will be counted number ONE.
At the time you making salah for Asr you found yourself still have valid wooduh, the number of masseh still counted it one.
At the time of Magherib you still have valid wooduh again you still counted one masseh.
At the time of Isha you found yourself lost your wooduh go and renew your wooduh by making masseh and it will be masseh number two.
If you sleep with your socks or khuf and you wake up to pray the Fajr now, you need to renew your wooduh by making masseh on your khuf or socks and this will be masseh number three. But, if you take the socks out by night then you will have to wash your feet again.
Finally, if you don’t know the Hukm (any Islamic matters) and you committed any errors then, there’s no blames on you because Allah said in the holly Quran surah Al-Baqarah (2-286): “Rabana La-to-Akhizena inn Nasina Aow Akhta’Ana” “Our Lord Punish us not if we forget or fall into error”.
Allah knows best.
Sheikh Mostafa
Question:
Asslamualaikum,
Will you please let me know how many rakat of Sunna prayer are before Duhr salat? Is it four or two rakat? If four, then how to pray the four rakats? Two and two or four rakats at a time like fard salat?
Answer:
In the name of Allah the Most Merciful.
Walaykum salam,
The most authentic is two rakat before Duhr salat. The proof is: hadith reported in Bukhari & Muslim, narrated by Abdullah Ibn Omar (r.a.): “I prayed with the Prophet (pbuh) and he prayed two rakah before Fajr, two before Duhr, two after Duhr, two after Magrib and two rakat after Isha”.
We need to note that there are different hadiths narrated by Um Habibba (r.a.):
” The Prophet (pbuh) said “whoever prays four rakah before Duhr, then surely Allah will build a house for him in Jannah (Paradise)”. Narrated in Al-Tirmidi
“Whoever pray four rakat before Duhr, Allah will protect his skin from the Hellfire".
These hadiths make reference to Nafela (contribution) salats. Therefore, if you pray these Nafela, you should pray two and two rakats. Imam Anawawi said that you could pray four together as done in the Fard salah.
Allah knows best
Shk. Mostafa
Question:
As Salam Aliqum Sheik. I have a question. I know taraweeh prayer most of people pray 11 included witr. But, is it ok if someone prays 20 or 23. Nice and slow. Like how they pray in Mecca and medina. We know the hadith of our beloved Prophet Mohamed ( may Allah have peace and blessing upon him) never prayed more than 11 or 13 rakat . But is there any Shahih proof that any Shaba pray more than 11 like 23 or 20 . Or some shahaba prayed 20 or 23 time of Umar ( RadiAllah Anahum). May Allah accept our fasting . May Allah reward you . Amen
Answer:
Walaykum salam brother,
In order to give you the entire view of the Ulamah regarding this issue, I extracted this fatwa from Islam Q&A online which narrows it down. Please read below.
Skh Mostafa.
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Praise be to Allaah.
We do not think that the Muslims should be so sensitive with regard to issues that are the matter of scholarly differences or make them the cause of division and fitnah among the Muslims.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, when speaking about the matter of one who prays ten rak’ahs with the imam, then sits down and waits for Witr and does not complete the Taraaweeh prayers with the imam:
It grieves us deeply that we find in the Muslim ummah a group which differs concerning matters in which differences of opinion are acceptable, and they take these differences as a means to cause division. Differences within the ummah existed at the time of the Sahaabah, yet they remained united. The youth in particular and to all those who are committed to Islam must remain united, because they have enemies who are laying in wait."
Al-Sharh al-Mumti’4/225
Two groups have gone to extremes with regard to this matter. The first group denounced everyone who prays more than eleven rak’ahs and said that doing so was bid’ah. The second group denounced those who do only eleven rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Here we say that we should not go to extremes or be negligent. Some people go to extremes in adhering to the number mentioned in the Sunnah, and say that it is not permissible to do more than the number mentioned in the Sunnah, and they aggressively denounce those who do more than that, saying that they are sinners.
This is undoubtedly wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of Allaah be upon him), upon being asked about night prayers, said that they are to be done two by two, and he did not specify any particular number? Of course, the one who asked him about the night prayer did not know the number, because if he did not know how to do it, it is even more likely that he did not know the number. And he was not one of those who served the Prophet (peace and blessings of Allaah be upon him) so that we might say that he knew what happened inside his house. Since the Prophet (peace and blessings of Allaah be upon him) told him how to do it but did not say how many times, it may be understood that the matter is broad in scope, and that a person may pray one hundred rak’ahs then pray Witr with one rak’ah. With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying”, this does not apply in absolute terms even for these people. Hence they do not say that a person should pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If we understand it in absolute terms, then we would have to pray Witr with five rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. But what is meant by the hadeeth is pray as you have seen me praying with regard to how to pray not how many rak’ahs, unless there is a text to state what the number is.
Whatever the case, a person should not be strict with people with regard to a matter that is broad in scope. We have even seen some brothers who are strict on this matter accusing the imams who pray more than eleven rak’ahs of following bid’ah, and they leave the mosque, thus missing out on the reward of which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever stands with the imam until he finishes (the prayer), the reward of qiyaam al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646).
Some of them even sit down after completing ten rak’ahs, thus breaking up the rows of worshippers by sitting there, and sometimes they start talking and disturb the people who are praying. We have no doubt that their intentions are good and they are doing their best to come to the right conclusion, but that does not mean that they are correct.
The other group does the opposite. They sternly denounce those who pray only eleven rak’ahs and say that they have gone against scholarly consensus. Allaah says (interpretation of the meaning).
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
All the generations who came before you only knew the number as twenty-three rak’ahs, and they denounce anyone who says anything different. Al-Sharh al-Mumti’, 4/73-75
With regard to the evidence quoted by those who say that it is not permissible to do more than eight rak’ahs in Taraaweeh, they quote the hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be pleased with her), “How did the Messenger of Allaah (peace and blessings of Allaah be upon him) pray during Ramadaan?” She said: “He did not pray more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and do not ask how beautiful and long they were, then he would pray four, and do not ask how beautiful and long they were, then he would pray three. I said, ‘O Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O ‘Aa’ishah, my eyes sleep but my heart does not.’” Narrated by al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth indicates that the Messenger of Allaah was consistent in his prayers at night in Ramadaan and at other times.
The scholars refuted this use of the hadeeth as evidence by saying that this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) did, but the fact that he did something does not imply that it is obligatory.
The evidence that there is no set number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn ‘Umar according to which a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about prayer at night. The Prophet (peace and blessings of Allaah be upon him) said: “Prayers at night are to be offered two by two (two rak’ahs at a time). If any of you fears that the time of dawn is approaching then let him pray one rak’ah as Witr.” (Narrated by al-Bukhaari, 846; Muslim, 749)
If we look at what the scholars of the prominent schools of thought said, you will clearly see that this matter is broad in scope and that there is nothing wrong with doing more than eleven rak’ahs.
Al-Sarkhasi, who is one of the imams of the Hanafi school, said: It is twenty rak’ahs, apart from Witr, in our view. Al-Mabsoot, 2/145
Ibn Qudaamah said:The favoured view according to Abu ‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i. Maalik said it is thirty-six. Al-Mughni, 1/457
Al-Nawawi said: Taraaweeh prayer is Sunnah according to scholarly consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is permissible to pray it individually or in congregation. Al-Majmoo’, 4/31
These are the views of the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of them said something more than eleven rak’ahs. Perhaps the reasons why they said something more than eleven rak’ahs include the following:
1- They thought that the hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2- A greater number was narrated from many of the salaf. See al-Mughni, 2/604; al-Majmoo’, 4/32
The Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very lengthy, so much so that it used to take him most of the night. Indeed, one night in which the Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh, he did not end his prayer until just before dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may Allaah be pleased with them) loved to pray behind the Prophet (peace and blessings of Allaah be upon him) and they did not feel that it was too long. The scholars thought that if the imam made the prayer so long, this would be too difficult for the members of the congregation and that might put them off. So they thought that the imam should make the recitation shorter and increase the number of rak’ahs.
The point is that the one who prays eleven rak’ahs in the manner narrated from the Prophet (peace and blessings of Allaah be upon him) is doing well and is following the Sunnah. Whoever makes the recitation shorter and increases the number of rak’ahs is also doing well. A person who does either of these two things is not to be denounced. Shaykh al-Islam Ibn Taymiyah said: If a person prays Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyaam (standing in the prayer) is. Al-Ikhtiyaaraat
Al-Suyooti said:What is narrated in the saheeh and hasan ahaadeeth is the command to observe night prayers during Ramadaan, which is encouraged without specifying a particular number. It is not proven that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh, rather that he prayed at night, with an unspecified number of rak’ahs. Then he delayed it on the fourth night lest it become obligatory for them and they might not be able to do it. Ibn Hajar al-Haythami said: There is no saheeh report that the Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he “used to pray twenty rak’ahs” is extremely weak (da’eef). Al-Mawsoo’ah al-Fiqhiyyah, 27/142-145
So you should not be surprised that people pray Taraaweeh as twenty rak’ahs. There have been generation after generation of those imams (who used to pray twenty rak’ahs), and all of them are good.
And Allaah knows best.
Source: Islam Q&A
Question:
Is salat al-raghaa’ib Sunnah ?
Answer:
Praise be to Allaah.
Salaat al-raghaa’ib is one of the innovations (bid’ahs) that have been introduced in the month of Rajab. It is done on the night of the first Friday in Rajab, between Maghrib and ‘Isha’, and is preceded by fasting on the first Thursday of Rajab.
Salaat al-raghaa’ib was first introduced in Bayt al-Maqdis (Jerusalem) in 480 AH. There is no report that the Prophet (peace and blessings of Allaah be upon him) did it, or any of his companions, or any of the best generations or imams.This alone is sufficient to prove that it is a reprehensible innovation, and it is not a praiseworthy Sunnah.
The scholars have warned against it and pointed out that it is innovation and misguidance. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (3/548) The prayer which is known as salaat al-raghaa’ib, which is twelve rak’ahs that are offered between Maghrib and ‘Isha’ on the night of the first Friday in Rajab, and praying one hundred rak’ahs on the night of Nusf Sha’baan (halfway through Sha’baan) are both reprehensible innovations. No one should be deceived by the fact that they are mentioned in Qoot al-Quloob and Ihya’ ‘Uloom al-Deen,
or by the hadeeth which is quoted in these two books, because all of that is false. No one should be deceived by some of those imams who were confused about the ruling on these prayers and wrote essays stating that they are mustahabb, for they are mistaken in that. Imam Abu Muhammad ‘Abd al-Rahmaan ibn Isma’eel al-Maqdisi wrote a valuable book showing that they are false, and he did well in that, may Allaah have mercy on him. End quote.
Al-Nawawi also said in Sharh Muslim:
May Allaah curse the one who fabricated and introduced that, for it is a reprehensible innovation, one of the innovations which constitute misguidance and ignorance, and it involves obvious evils. A number of imams have written valuable works explaining that those who offer this prayer nd the one who invented it are misguided, and they quoted a great deal of evidence to show that it is wrong and false, and that those who do it are misguided. End quote.
Ibn ‘Aabideen said in his Haashiyah (2/26):
It says in al-Bahr: Hence we know that it is makrooh to gather for salaat al-raghaa’ib, which is done on the first Friday of Rajab, and that it is an innovation. The scholar Noor al-Deen al-Maqdisi wrote a good essay on this topic which he called Rad’ al-Raaghib ‘an Salaat al-Raghaa’ib, in which he covered most of the comments of earlier and later scholars among the four madhhabs. End quote.
Ibn Hajr al-Haytami (may Allaah have mercy on him) was asked: Is it permissible to offer salaat al-raghaa’ib in congregation or not? He replied: Salaat al-raghaa’ib is like the prayer that is known as laylat al-nusf min Sha’baan (half way through Sha’baan). These are two reprehensible innovations and the hadeeth which speaks of them is mawdoo’ (fabricated). It is forbidden to offer these prayers either individually or in congregation.” End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 1/216
Ibn al-Haaj al-Maaliki said in al-Madkhal (1/294): Among the innovations that have been introduced in this noble month (i.e., Rajab) is that on the night of the first Friday thereof, they pray salaat al-raghaa’ib in the mosques, and they gather in some mosques and do this innovation openly in the mosques with an imam and congregation, as if it is a prescribed prayer… the view of Imam Maalik (may Allaah have mercy on him) is that it is makrooh to do this prayer, because it was not done by those who came before, and all goodness is to be found in following them (may Allaah be pleased with them). End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: As for innovating a prayer which is done regularly with a certain number of rak’ahs, with a certain recitation and at a certain time in congregation, like these prayers that are being asked about here – such as salaat al-raghaa’ib on the first Friday of Rajab, and halfway through Sha’baan, and the night of the twenty-seventh of Rajab, and so on – these are not prescribed in Islam, according to the consensus of the imams of Islam, as was stated by the reliable scholars. No one established such a thing but those who are ignorant and innovators. Things like this open the door to changing the laws and rituals of Islam and becoming like those who instituted things which Allaah has not ordained. End quote.
Al-Fataawa al-Kubra, 2/239
Shaykh al-Islam was also asked about it and he said: This prayer was not offered by the Messenger of Allaah (peace and blessings of Allaah be upon him) or by any of the Sahaabah or the Taabi’een or the imams of the Muslims. The Messenger of Allaah (peace and blessings of Allaah be upon him) did not enjoin it and neither did any of the salaf or imams. They did not suggest that this night has any virtue for which it should be singled out. The hadeeth which is narrated concerning that from the Prophet (peace and blessings of Allaah be upon him) is false and fabricated, according to scholarly consensus. Hence the scholars said that it is forbidden and not mustahabb. End quote.
Al-Fataawa al-Kubra, 2/262
It says in al-Mawsoo’ah al-Fiqhiyyah (22/262):
The Hanafis and Shaafa’is stated that praying salaat al-raghaa’ib on the first Friday of Rajab, or on Laylat al-nusf min Sha’baan, in a specific manner or with a specific number of rak’ahs, is a reprehensible innovation. Abu’l-Faraj ibn al-Jawzi said: Salaat al-raghaa’ib is a fabrication that is
falsely attributed to the Messenger of Allaah (peace and blessings of Allaah be upon him). They stated that these payers are a bid’ah and are forbidden for a number of reasons. There is no report from the Sahaabah, Taabi’een or imams about these two prayers. If they were prescribed in Islam then the salaf would not have been unaware of them. Rather they were introduced in the 400s (fifth century AH). End quote.
Question:
Assalamualaikum Sheick Mustafa.
I would like to know the benefit of “Salah Al-duha”. I also would like to know how to increase our iman and the supplications to have a good ending. May Allah reward you.
Answer:
“In the Name of Allah, The Merciful, The Most Kind”
Walikum salam brother:
In response to your question, Insha Allah, please note the following
Salatudh-Dhuha is a recommended Sunnah done when the heat of the day begins to increase, as reported in the Hadith: “ Salatul-Awwabin is when the hooves of the young camels are burnt by the heat of the sand”
It is also permissible from after the sunrise (ending of the prohibition of prayer) until half an hour before the Athan of Zurh, or less.
The number of rak’ahs should be between two and twelve.
The Prophet (p.b.u.h) said: “whoever prays Salat-ul-Fajr in Jammah could stay in the Masjid glorifying Allah until after the sunrise. Then if stands up and pray two rakah (Nafela called Al-duha), he will have the reward of performing a complete Haj and Umrah with me…” and the Prophet (p.b.u.h.) repeated, “complete, complete, complete (meaning fully with me)". This can also be done in your house, Insha’Allah, you will have the same reward.
To increase the iman:
We must pray our salah on time, regularly and perfectly.
Perform the salah in Jammah.
Perform all the Sunnah and Nafelah salah.
Avoid committing sins and if you do, quickly go back to Allah in repentance and seeking forgiveness.
Gain from halal and avoid all haram.
Make du’aa to Allah to increase your iman.
Allah knows best.
Fatwa: Sheick Mostafa
Hadith :“Not to do like the camels when we are going to perform sujood (postrations)
Question:
What is the meaning of the hadith where the Prophet (p.b.u.h.) mentions about “not to do like the camels when we are going to perform sujood (postrations)”?
Answer:
“Alhamdulillah wasalatu wasalmu Alla Saydina Mohamed”
This means that one should not land on the floor brusquely on the knees (like camel do when they kneel down). He should go into sujood by placing his hands first on the floor not the knees. In other words, we should land on our hands first, then the knees.
Allah knows best.
Shk. Mostaf
Question:
Assalaamu 'alaykum wa rahmatu 'Llahi wa barakatuh. Please explain salatul Al-Awaabin and the daleel that supports it. I cannot locate a hadith about this salah. Jazzakallahu Khayrun
Answer:
Praise be to Allah.
Walaykum Salam brother,
Salaat al-Awwaabeen is also known as Salaat al-Duhaa, and may consist of 2, 4, 6 or 8 rak’ahs, prayed after the sun has risen and before the time for Zuhr approaches. It is better to delay it until the day is hotter, the evidence for which is as follows:
“From Zayd ibn Arqam who said: ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the people of Qubaa’ and found them praying. He said: “Salaat al-Awwaabeen is when the young camels lift up their feet (because of the heat of the sand).”’ (Reported by Muslim, 1238).
According to a report narrated by Imaam Ahmad from Zayd ibn Arqam, the Prophet (peace and blessings of Allaah be upon him) came to or entered the mosque at Qubaa’ after the sun had risen, and found the people there praying. He said:“Salaat al-Duhaa should be prayed when the young camels lift up their feet (because of the heat of the sand).”
Allah knows best.
Shk Mostafa
Question:
What to do if an Imam makes mistakes in a fard (mandatory) action in the salat? For example: The imam forgot to recite suratul Fatiha or forgot to make RUKU' or any other part of salah which is fard. So in this case the Imam should make up what he has missed or make sajdatul Sahw, right? What about if doesn’t do any of these and he gives salam?
Believe me sheikh this happens a lot with some Imams. Sometimes the imam knows that he made a mistake but still he gives salam to both sides. Sometimes he completes the salah without correcting because either he doesn’t want people behind him to know that he made a mistake or maybe because of KIBR (arrogance). Also, sometimes the imam wasn’t sure if he made a mistake, meaning that he was sure only 20% that he didn't make a mistake. What this Imam should do in these situations? Should he pray the salah again with that jamaat or does he have to repent and ask Allah for forgiveness? Please make it clear for me sheikh. JAZAKALLOHU HAYIR!!!
Answer:
In the name of Allah the Most Merciful.
Assalamu alaykum brother,
If the imam makes a mistake in one of the Fard actions of the salat (Fatiha, Ruku, opening Takbir etc.) then the imam needs to repeat the rakat and make sahw at the end of the salat.
When an imam makes a mistake, it is the obligation of the followers to correct him or remind him by saying “suppon-Allah”.
If the imam continues without listening to the call of the followers, then:
It could be that he forgot one of the Fard actions and he has to repeat the rakat and make sahw at the end of the salat after the salam.
Or it could be that maybe he forgot a Sunnah action and he will correct it with 2 sahw at the end before the salam.
If the imam doesn’t listen to the followers due to arrogance and brings an extra rakat and the followers that their salat is complete (meaning that they have completed the appropriate number of rakats), then the followers should sit down and wait until imam finishes his extra rakat. If the imam doesn’t correct his mistake with the sahw at the end of salat, then the salat of the followers will be correct and the salat of the imam will be void and he will have to repeat the salat alone.
If the imam makes the salat short (i.e. three rakat instead of 4) and after he is reminded by the followers as described above, then his salat will be denied. He will have to repent to Allah and repeat the salat. As for the followers, they must complete the missing rakat after the imam exits the salat by saying salam and, insha’Allah, their salat to be valid.
For further details, please review our classes on Fiqh of salat in our website.
Allah knows best.
Sheikh Mostafa
Question:
Can a Masjid have two Jummahs? The congregation is very big and the Masjid cannot accommodate everyone. Is it permissible to give two Khutbah and perform the prayer twice in the same Masjid?
Fatwa from Faraz Rabbani of SunniPath – Online Islamic Education Institute.
Assalamu alaikum wa rahmatullah. I pray this finds you in the best of health and spirits Yes, this is permitted, according to leading contemporary Hanafi schools. The basis of this is that it is in itself permitted to have multiple Friday prayers in one city, in the Hanafi school. [ Ibn Abidin, Radd al-Muhtar ] Then if there is need or genuine benefit in these multiple prayers being in the same location, this too would be permitted.
And Allah alone gives success. Faraz Rabbani
Response to Faraz Rabbani’s fatwa by Sheik Mostafa – Imam at Masjid Manhattan.
To my respected brother Faraz Rabbani, who gave this fatwa based on Hanafi school regarding having two or more Jummahs in the same Masjid Please note that your evidence is very week because every school of fiqh agrees that fatwas should be given based on:
The action or words of the Prophet (p.b.u.h.)
The action or words of any of the Khulafa - Abu Bakr, Omar, Usman or Ali (may Allah be pleased with all of them
The words of any of the Great Companions who gave his daleel (evidence from the Prophet (p.b.u.h.).
It is very important to remember that our deen was completed at the time of the Prophet (s.a.w.). So, none of the four great sects (Malik, Abu Hanifa, Shafie & Ahmed) has the power to give a fatwa except with evidence from the Prophet (s.a.w.). Their Quase should be also supported by evidence from the sunna of the Prophet (s.a.w.)
If we take this fatwa from the Hanafi School from Abu Hanifa (May Allah be pleased with him) to allow multiple Jummah, this is referring to having multiple Jummah in one city not the same location or Masjid .For instance, we can celebrate more than 10 Jummah in New York City or in Brooklyn. Therefore, the fatwa to permit more than one Jummah at the same Masjid is not valid.
Performing more than one Jummah at the same Masjid would divide the community and cause confusion among the Muslims. Additionally, it would leave the choice to the people to come at whatever time they wish or to come between or at the end of the Khutbah which it is not allowed because listening Khutbah is mandatory.
Islam is only one Jamma’a. Anyone who is late should train himself to go early to the Masjid or to go to another Masjid. In our Masjid we pray at 1:00PM which it is considerably late in comparison with other Masajid in the area.
Allah knows best.
Sheikh Mostafa
Question:
Please clarify regarding offering the voluntary prayers before and after the obligatory prayers? My viewpoint is that, as you love and hold affection for the Prophet, Muhammad (Salla Allahu Alaihi Wa Sallam), you must definitely follow his Sunnah. But some people regard it as next to obligation. For example, during Fajr prayer, people who come late to the prayer do not join the congregation and start offering Sunnah and sometimes the prayer of congregation ends. I think this is not correct. People should first offer the Farz prayers and then offer Sunnah because they will be questioned about the obligatory prayers at the Day Judgement.
Answer:
Praise be to Allah, the Lord of the World; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.
All those prayers, which are, performed other than the obligatory prayers are called al-Nawafil (supererogatory prayers). The Nawafil are of two kinds:
1. The specific Nawafil prayers, which are performed before and after the obligatory prayers are, called al-Sunan al-Rawatib.
Al- Sunan al-Rawatib are of two kinds: Confirmed Sunan which consist of twelve Rakah; two Rakah before the Fajr prayer, four Rak'ah before the Zuhr prayer and two after it, two Rakah after the Maghrib prayer and two after the Isha prayer. The unconfirmed Sunan are four Rakah before 'Asr, two Rakah before Maghrib and two Rakah before Isha.
2. The supererogatory prayers other than the al-Sunan al-Rawatib are many some are as follows: a) Witr the most important voluntary prayer, its minimum number is one Rakah and the maximum is thirteen. The time of Witr prayer begins after the Isha and lasts till dawn. When one performs Witr in thirteen Rakahs he has to perform it in sets of two Rakah and one in the last Rakah.
b) Tahajjud prayer is also called Qiyam al-Lail (night prayer). The time of this prayer is the same as the time of Witr prayer.
c) Duha prayer, the minimum Rakah of this prayer is two and the maximum are eight. The time of this prayer begins fifteen minutes after sunrise and lasts until just before meridian time.
3. There are other voluntary prayers, which are recommended on certain occasions such as performing two Rakah after making Wudu, two Rakah for Istikhara, two Rakah when one meets his new bride for the first time, two Rakah for the prayer of Hajah (need). The need prayer is performed when a person needs something from Allah. Though some scholars do not agree about this prayer for the lack of sound evidence.
4. There are other prayers, which are performed in-groups such as the feast prayers, prayer for rain, prayer of lunar and solar eclipse. Only two Rakah are performed in all the above prayers.
5. There are some other Nawafil which are called general voluntary prayers. They are not restricted to a given time or numbers. They may be performed at any time except the time when performing non obligatory prayers is prohibited or disliked.
The Prophet Muhammad (Salla Allahu Alaihi Wa Sallam) said: "If the congregational prayer begins no other prayer should be performed". [Reported by Imam Muslim and the four Imams of Sunan]. Many scholars deduce from this Hadith that initiating any voluntary prayer after the beginning of an obligatory prayer is undesirable; some scholars even believe that the above Hadith proves that initiating any voluntary prayer after the beginning of a congregational prayer is forbidden. We support the latter opinion since the words of Hadith indicate the meaning of prohibition according to the rules of Usool al-Fiqh (Fundamentals of Islamic jurisprudence). Breaking a voluntary prayer may be with Tasleem before completing it or merely leaving it or doing any act, which normally annuls the prayer.
Allah knows best.
Shk. Mostafa
Question:
ASSALAMUALIKUM WA RAHAMATULLAHHI WA BARAKATHU. Please tell me according to Imam Abu Hanifa how many rakats sunnah are to be prayed during the day all five times? (FARAZ,SUNNAT & NAFIL). JAZAKALLAH
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (swa) is His slave and Messenger.
According to the Hanafi School of jurisprudence, the obligatory prayers are five daily prayers and there is no difference of opinion on this among the Muslim nation, as stated by Al-Kaasaanifrom the Hanafi School.
As regards the Sunnah prayers, and the supererogatory prayers [Nawaafil, plural of Nafl] which are performed either before or after the obligatory prayers, then firstly, it should be noted that every Sunnah according to the Hanafi School of jurisprudence, is a supererogatory [Nafl] prayer and not the contrary. The Sunnah is an act which the Prophet used to do, and if he did it on a continuous basis without abandoning it, then this is evidence of a confirmed Sunnah, and if sometimes he did not perform it, then this is evidence that it is not a confirmed Sunnah, and if a religious text states that one is blamed if he did not perform it, then it is evidence that this is an obligatory Sunnah.
The Sunnan (supererogatory) prayers that are performed either before or after the five daily obligatory prayers according to the Hanafi School of jurisprudence are as follows:
2 Rak’ahs before Fajr,
4 Rak’ahs before Thuhr,
4 or 2 Rak’ahs before ‘Asr,
4 Rak’ahs before ‘Ishaa’,
4 or 2 Rak’ahs after ‘Ishaa’.
Similarly, Taraaweeh prayers are a confirmed Sunnah in Ramadhaan and they are performed straight after the ‘Ishaa’ prayer.
prayers that are linked to an obligatory prayer. However, according to the Hanafi School, there are many Nafl prayers [open supererogatory prayers that are not performed before or after the obligatory prayers] but we just mentioned the Nafl Sunnah prayers that are performed either before or after the obligatory prayers according to your request.
Allaah Knows best.
Shk. Mostafa
Question:
Which is preferable, to offer Tahiyyatul-Masjid while the Mu’aththin is making the Athan, or after he has finished it?
Answer:
In the name of Allah the Most Merciful and Kind.
If one entered the mosque while the Athan is being called, it is better for him to answer the Mu’aththin and after he has finished, perform Tahiyyatul-Masjid, except for the second Athan of the Friday prayer – in this case, it is better to pray while the Athan is being called, so that it is completed before the Imam begins the Khutbah and he may then be silent and listen to the Khutbah.
Fatawa: Sheick Ibn Jibree
Fasting
Question:
If a person has food in his mouth and he hears the Adan, what he should do, swallow the food or throw it?
Answer:
If the food is already in the mouth, he could swallow it, same thing with the drink; otherwise stop.
Allah knows best.
Sheikh Mostafa
Question:
What about if the menses come during a fasting day, does the woman have to continue fasting ? Also, what happens if the menses of a woman stops during a day of fasting, what she should do?
Answer:
If the menses come during a fasting day, she has to break her fasting right away and must eat. It is haram to fast even one minute. Additionally, she must repeat the fasting day.
If the menestruation stops during a fasting day, she should take a shower (gusulh) and stop eating until Magrib and repeat the fasting day.
Allah knows best.
Sheikh Mostafa
Imam of Masjid Manhattan
Question:
Does unintentional vomiting violate the fast?
Answer:
In the Name of Allah the Most Merciful,
No. It does not violate the fasting. This is because the Prophet (swa) said: “Whoever is overcome by vomiting, he does not have to make up that day of fasting and whoever makes himself vomit, he must make up for the day of fasting” (Abu Dawud 2390, Ibn Majah -1676).
Among other things that could happen unintentionally to a fasting person besides vomiting and that do not invalidate the fast are: wounds, nosebleeds and water going into his throat against his will.
Allah knows best.
Sheikh Mostafa
There is a person who is very ill and it is difficult for him to fast during Ramadan. Last Ramadan he did not fast, so does he have to give food since it is known that he is not expected to recover from this illness?
Answer:
In the Name of Allah the Most Merciful,
If a sick person is not strong enough to fast Ramadan and he is not expected to recover from his illness, then fasting is not mandatory on him. Instead, he must feed a poor person for each day that he does not fast. He must feed the poor person the regular food eaten in a day. This is also the case of an extremely old person upon whom fasting is too difficult.
In addition, I would like to mention that in the case of a pregnant or nursing woman who fears about her baby could break her fast. She should make up her missing days before the next Ramadan. Otherwise, in addition to fasting the missing days, she will have to feed one poor person for each day missed.
Allah knows best.
Sheikh Mostafa
Question:
A man fast during Ramadan and his thirst become severe, so he drinks. So what is the ruling on whoever breaks his fast intentionally?
Answer:
In the Name of Allah the Most Merciful,
He must make repentance to Allah and make up for the day of fasting. There is no expiation due on him according to most correct opinion between the scholars. There’s no punishment or expiation on a person other than for the person who has sex during the day during Ramadan. This is because there is a specific hadith reported concerning this issue.
Allah knows best.
Sheikh Mostafa
Imam of Masjid Manhattan
Question:
If someone realized, after sunrise, that he had a piece of food got stuck between his teeth from soohur, and the person purposely swallowed it, is his fasting still valid?
Answer:
All praises be to Allah, Lord of the Universe,
The majority of the Ulamah, agrees that the person will lose his day. But,some of the Ulamah like Abu Hanifah (may Allah be pleased with him), say that if the size of the piece of food is smaller than the size of a chick pea, it is okay to eat it because that piece food was considered as already eaten on time.
Allah knows best.
Sheikh Mostafa,
Imam of Masjid Manhattan.
Question:
Can we extract a tooth or go to the dentist while fasting?
Answer:
Yes, if it is an emergency and recommended by the dentist. Again, nothing should go through the throat.
Allah knows best.
Sheikh Mostafa
Question:
Does a person who throws up lose his fasting ?
Answer:
In the Name of Allah, The Most Merciful, The Most Kind,
In It depends. If the person provoke the vomiting, then the fasting is broken and the day will have to be made up. But, if the vomiting is involuntary, due to an illness, InshaAllah, he can continue with his fasting.
Allah knows best.
Sheikh Mostafa - Imam of Masjid Manhattan
Question:
Can we use the “Miswak” while fasting?
Answer:
In the name of Allah, The Most Merciful,
Yes, we can use it but, we have to make sure that no saliva goes through your throat. According to the Hadith of the Prophet (s.w.a.) that says:”Because I know it is difficult for my Umah other way I would command them to use the miswak every salat".
Allah knows best.
Sheikh Mostafa - Imam of Masjid Manhattan
Question:
Is it better for one who is sick not to fast in Ramadaan? Is it better for a sick person not to fast, or to put up with the difficulties and fast?
Answer:
Praises be to Allaah.
If fasting will be too difficult for the one who is sick, it is better for him not to fast, and to make up the days that he did not fast later on. It is not mustahabb for him to fast if it is too difficult. The evidence for that is as follows:
1 – Ahmad (5832) narrated that Ibn ‘Umar said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “Allaah loves His concessions to be accepted just as He hates for acts of disobedience to be committed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.
2 – al-Bukhaari (6786) and Muslim (2327) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of them, unless it was a sin. If it was a sin he would be the furthest away from it.
Al-Nawawi (may Allaah have mercy on him) said: This shows that it is mustahabb to choose the easier and gentler option, so long as it is not haraam or makrooh. Rather it is makrooh for one who is sick to fast if fasting is too difficult for him. His fasting may be haraam if there is the fear that he may be harmed because of fasting.
Al-Qurtubi (may Allaah have mercy on him) said: (2/276) "In the case of one who is sick, two scenarios may apply:
1 – He is not able to fast at all, so he has to break his fast and it is obligatory for him not to fast.
2 – If he is able to fast but that will cause him harm and be difficult for him. In this case it is mustahabb for him to break his fast and not to fast; in this case only an ignorant person would fast.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni, 4/404: If a sick person is able to put up with fasting and does so, then he has done something which is makrooh, because of the harm that results from that and because he has neglected the concession granted by Allaah.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/352): From this we realize the mistake made by the mujaahideen and sick people for whom fasting is difficult and may even cause them harm, but they refuse to break the fast. We said that they are making a mistake when they do not accept the kindness of Allaah and the concession He has granted, and they are harming themselves. Allaah says (interpretation of the meaning):“And do not kill yourselves[al-Nisa’ 4:29]
And Allaah knows best.
Extracted from :Islam Q&A
Beliefs
Question:
Is Al-Kidr still alive? Can you tell me the story of of prophet Musa (pbuh) and Al-Kidr?
Answer:
In the name of Allah, The Ever-Merciful.
Narrated Sa,id bin Jubair: i said to ibn Abbas. "Nauf Al-bikali claims that Musa (MOSES), The companion of Al-khidr was not the Musa (Moses) of the children of Israel." ibn Abbas said, "the enemy of Allah (NAUF) Told a lie." Narrated Ubayy bin ka'ab that he heard Allah's Messenger s.a.w. Saying, "Musa (Moses) got up to deliver a speech before the children of Israel and he was asked, "Who is the most learned person among the people?' Musa (Moses) replied, "i (am the most learned)," Allah revealed to him: 'at the junction of the two seas there is a slave of ours who is more learned than you.
'Musa (Moses) asked, 'o my Lord, how can i meet him? Allah said, take a fish and put it in a basket and then proceed . So Musa (Moses) set out, along with his boy servant Yusha bin Nun, till they reached a rock (on which) they both lay their heads and slept. The fish moved vigorously in the basket and got out of it and fell into the sea and there it took its way through the sea as in a tunnel.
Allah stopped the current of water on both sides of the way created by the fish, and so that way was like a tunnel. When Musa (Moses) got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night.
The next morning Musa (Moses) asked his boy servant "bring us our morning meal; truly, we have suffered much fatigue in this our journey. Musa (Moses) did not get tired till he had passed the place which Allah had ordered him to seek after. His boy servant then said to him, 'do you remember when we betook ourselves to the rock? I indeed forgot the fish; none but Satan made me forget to remember it. It took its course into the sea in a strange (way) there was a tunnel for the fish and for Musa (Moses) and his boy servant there was astonishment. Musa (Moses) said, "that is what we have been seeking. So, they went back retracing their footsteps. They both returned, retracing their steps till they reached the rock. Behold! There they found a man covered with a garment. Musa (Moses) greeted him. Al-khidr said astonishingly, is there such a greeting in your land Musa (Moses) said, 'i am Musa (Moses)' he said, 'are you the Musa (Moses) of the children of Israel? Musa (Moses) said, "yes; and added, 'i have come to you so that you may teach me something of that knowledge which you have been taught. Al-khidr said, 'you will not be able to have patience with me.
O Musa (Moses)! I have some of Allah's knowledge which he has bestowed upon me but you do not know it; and you too, have some of Allah's knowledge which he has bestowed upon you, but i do not know it.' Musa (Moses) said, if Allah wills, you will find me patient, and i will not disobey you in aught,' Al-khidr said to him. Then, if you follow me, ask me not about anything till i myself mention it to you.
After that both of them proceeded along the seacoast. The crew recognized Al-khidr and allowed them to get on board. Free of charge. When they got on board, suddenly Musa (Moses) saw that Al-khidr had pulled out one of the planks of the ship with an adze. Musa (Moses) said to him, "these people gave up a free lift, yet you have scuttled their ship so as to drown its people! Verily you have committed a thing bad. Al-khidr said, 'did i not tell you, that you would not be able to have patience with me? Musa (Moses) said, 'call me not to account for what i forgot, and be not hard upon me for my affair (with you) Allah's messenger said, "the first excuse given by Musa (Moses), was that he had forgotten. Then a sparrow came and sat over the edge of the ship and dipped its beak once in the sea Al-khidr said to Musa (Moses), 'my knowledge and your knowledge, compared to Allah's knowledge is like what this sparrow has taken out of the sea. Then they both got out of the ship, and while they were walking on the seashore, Al-khidr saw a boy playing with other boys. Al-khidr got hold of the head of that boy and pulled it out with his hands and killed him. Musa (Moses) said, 'have you killed an innocent person who had killed none! Verily, you have committed a thing prohibited, he said, did i not tell you that you can have no patience with me? Musa (Moses) said, "if i ask you anything after this, keep me not in your company; you have recieved an excuse from me. Then they both proceeded till when they came to the people of a town. They asked them for food but they refused to entertain then. (then) They found there a wall about to collapse. Set it up straight with his own hands. Musa (Moses) said, "we came to these people, but they neither fed us nor receivede us as guests. If you had wished, you could surely have exacted some recompense for it. (Al-khidr) said, this is the parting between me and you, (pleare read Qur'an 18:79, 80-82 below) that is the interpretation of those (things) over which you could not hold patience. Allah's messenger said, "we wish Musa (Moses) had more patience so that Allah might have described to us more about story [sahih al-bukhar 6/4725]
أما السفينة فكانت لمساكن يعملون في البحر فأردت أن أعيبها وكان ورآءهم ملك يأخذ كل سفينت غصبا| وأما الغلا م فكان أبواه مؤمننين فخشينا أن يرهقهما طغيان وكفرا| فأردنا أن يبدلهما ربهما خيرا منه ركاة وأقرب رحما|
وأما الجدار فكان لغلامين يتيمين في المدينة وكان تحته كنز لهما وكان أبوهوما صالج فأراد ربك أن يبلغ أشدهما ويستخرجا كنزهما رحمة من ربك، وما فعلته عن أمرى، ذالك تأويل ما لم تستطع عليه صبر
TRANSLATION:
As for the ship, it belonged to needy people working in the sea . So i wished to make a effective damage in it, as there was a king behind them who seized every ship by force.
And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
So we intended that their Lord should change him for them for one better in righteousness and nearer to mercy.
And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And i did them not of my own accord. That is the interpretation of those (things) over which you could not hold patience" [Qur'an 18:79-82]
Source: shamsuddeen.com
Question:
Assalamalaykum, ya sheikh, I have question about Isa (alayhissalaam) is he still live? if living or not living can you give me the proof...jazakallohul khoyr!
Answer:
In the Name of Allah, The All Merciful
Walikum Assalam brother,
Allah says in the Holy Quran - Surat A’Nisa(4-157): “And because of their saying (in boast), “We killed Messiah ‘Isa ( Jesus), son of Maryam the Messenger of Allah but, they killed him not, nor crucified him, but the resemblance of ‘Isa was put over another man (and they killed that man) , and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not. “
When they came to Isa (pbuh) to kill him, they found a man who Allah had made to look like him (a.s.). They thought that it was him (pbuh) so they took that person and crucified him instead. After that, Allah sub-Hanahu wa-talla, casted him (a.s.) with touch of sleep and raised him up to the havens. Some of his companions, who were there at the house with him, saw him ascending to Heavens through the ceiling of his house. That’s what Allah Talla said in surat Al- Imran(3-55) “ And (remember) when Allah said: ‘O ‘Isa I will take you and raise you to Myself and clear you ( of the forged statement that ‘Isa is Allah’s son) of those who disbelieve, and I will take those who follow you (Monotheists) superior to those who disbelieve”.
Finally, Allah said in surat Al-Imran (3-55)” Inny Moutafika wa- Rafeoka Ellay”:[ ‘O ‘Isa I will take you and raise you to Myself] . There are different tafseers for this Ayat:
Qatadah and others: It means (later) I will take you.
Wahb Ibn Munbeh: Allah took him casting him with sleeping for three hours when He Sub-Hanahu wattal raised him up and never being back to life (Land) as the Christians believed.
Ibn Jareer: He (pbuh) has been raised up to havens not with death but, death of sleeping.
The majority of Oulama: Death here is sleeping as Allah said in surat-Al-Anaam (6-60) : “It is He who takes your souls by night when you are asleep”; and also in Surat Al-Zumr (39-42) : “It is Allah who takes away the souls at the time of their death and those who die not during their sleep”.
Additionally, the Prophet Salla Allahu Alihi wasallam said: “When He woke up from his sleep he said: Alhamdullilah who gives us life after being dead (in our sleep).” He (swa) also said: “Indeed Isa didn’t die and Allah will return him back to you just before the day of Qeyamma”. Therefore, Hazirat Isa has not died yet but, he is with his Lord until he is sent back down to the land, just before the day of Resurrection. Some of the people of Scriptures will believe in him, but those who will not believe will be under Jeziah (Taxes). This is because he (pbuh) will not accept any other religion except Islam. Allah knows best.
Jazakallah khyer
Shk. Mostafa
Question:
As Salaam Alaikum
Hi, I came across a website looking to find help in understanding a few Surah's that a friend of mine and I were discussing. I've taken some time to look around the site trying to get a better understanding of his beliefs.
We discuss Islam often and I've other Muslims I've known as well and to be honest I find Islam honorable. However, my friend is determined that I am destined to be one and we often become stagnated on a few of my views and it frustrates him that I can't see it his way or the Islamic way. While reading I came across the following paragraph and was wondering if you could possibly elaborate on it a bit for me if you can.
---A Muslim believes that faith is not complete when it is followed blindly or accepted unquestioningly. Man must build his faith on well-grounded convictions beyond any reasonable doubt and above uncertainty. Islam insures freedom to believe and forbids compulsion in religion (one of the oldest synagogues and one of the oldest churches in the worlds is in Muslim countries).
Also I was wondering if you would be kind enough to answer a few questions for me.
In Islam is it the idea that if you're not Muslim, but you are of another God fearing religion that you will be turned away because you did not follow Allah's word?
Can you or should you convert to Islam if you don't agree with a particular part of the faith?
Thank you very much for your time and any help that you can give me have a splendid day.
Answer:
In the Name of Allah, The All Knower
Walaykum salam sister,
In response to your first question, Allah says in the Holy Quran, “ Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve”. (Surah Al-Baqara , ayat 62).
This verse explains that: “Those who believe in Allah (the Only One God without any Partners and nothing similar to Him) as did the original followers of Musa (a.s.), Sabians and the original followers of Issa (Jesus a.s) during their time; and those who believe in the Hereafter and do righteous deeds (i.e. pray to Allah, help the poor etc.) should have their reward. This is because the original followers did not distort the original message of the Prophets. For instance, the present Christians believe in the concept of the Trinity which did not exist or preached during the life of Jesus, but adopted about 500 years after him.
Additionally, Allah also says in surah Al-Imran (3:84-85) “Say (O Muhammad (swa): We believe in Allah and in what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the sons of Jacob and what was given to Moses, Jesus and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allah) we have submitted (in Islam). And whoever seeks a religion other than Islam, it will never be accepted of him and in the Hereafter he will be one of the losers.” (i.e. after the coming of Prophet Muhammad (swa) on the earth, no other religion except Islam (submission to one God, Allah only) will be accepted from anyone.)
In response to you second question, the basic beliefs of a Muslim falls into six main categories, which are known as the "Articles of Faith": faith in the unity of God (Allah); faith in Angels; faith in the Prophets; faith in the Books of Revelation, faith in an Afterlife and faith in Destiny/divine decree. A person must believe in ALL this six Articles of Faith in order to become a Muslim or to convert to Islam.
Compulsion in religion: Allah says:
“Let there be no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut (anything worshipped other than the real God –Allah) and believes in Allah, then he has grasped the most trustworthy handhold that will never break. An Allah is All-Hearer, All Knower)” (Quran 2:256)
It is the duty of every Muslim to establish the proof of Islam to the people so that truth can be made clear from falsehood. After that, whoever wishes to accept the creed of Islam and its way of life may do so and whoever wishes to continue upon disbelieve may do so. No one should be threatened or forced in any way if he/she does not wish to accept it.
It is also important to mention that Islam calls us to learn all kinds of beneficial knowledge. So, our faith is well founded and certain. When the Quran began to be revealed, the first word of its first verse was 'Iqra' that is, read. Allaah says, (what means): "Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not" [Quran, 96: 1-5]
Allah commanded His Messenger to seek more of it. Allaah says (what means): "and say: `My Lord! Increase me in knowledge" Quran, 20:114]. Additionally, the Prophet (swa) made seeking knowledge an obligation upon every Muslim, and he explained that "the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body". He said that the scholars are the heirs of the Prophets and that the Prophets, may Allaah exalt their mention did not leave behind any money, rather their inheritance was knowledge, so whoever acquires it has gained a great share. Furthermore, the Prophet said that seeking knowledge is a way leading to Paradise. He said: "Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him." (Al-Bukhaari)
I hope I answered all your questions.
Jazakallah khyer
Shk. Mostafa
Question:
Could you clarify these questions for me please:
Does someone’s actions (amal) change his QADR or only dua changes the QADR?
If a person goes for work to another city and stays at his brother house because he is poor to pay for a hotel or he does not have another place to go, can he stay with his brother’s wife when his brother is at work for two days?
Answer:
There is an authentic hadith from prophet Mohamad (swa) that says: “Al-duah changes the qadr”. Now, we need to understand that Allah could change our qadr based on our righteous deeds and duahs. Both good and bad actions are known to Allah. For example: Allah wrote in someone’s qadr that he would have an accident or that was going to get hurt later on in the day, but this person makes a sincere duah or does a good deed in the morning, Allah-supponahu-wa-Allah may change the qadr for this person and protect him against the accident.
No. This person is not allowed to stay alone in the house with his brother’s wife. Our Prophet (swa) said: “Any male who sits in privacy with a female, the third party would be the Shaytan.”
Islam bans all actions that may lead us to haram actions.
Allah knows best.
Sheick Mostafa
Question:
Assalamu aleykum sheikh:
I have recently watched a video where one guy was explaining that the AQIDA of our scholars in Islam like Ibn Baaz, Ibn Taimiya and sheikh Albani is totally wrong. Why? Because in their opinion Allah is on the Arch, has two hands,two eyes, soul and that He is coming down from the sky. So this guy considers that this is totally wrong and more than that, he brings a lot of Daleel in his explanations. For example he says that Imam Ahmad ibn Hambal said: "That whoever says that Allah is a body, but different kind of body, than He is a not a believer".(Tashniful Masa'mi) Also imam Ali ibn abu Talib said:"That Allah was without a place before creating a place, and that still He is the way He was".(Abu Mansur Al Bagdadi in the book "Al farqu baynal farq". And also Abu Hanifa in his book "Al Fikh Al Absat", has said that:"Allah Has existed before creating a place and He was existing when there was no place and no creation; and He is the Creator of everything. There are many other dalils that show that nobody knows where Allah is and how is He, because we are limited in this understanding.
So sheikh can you make it clear for me?
Answer:
In the name of Allah, The Most Forgiving.
Wa-alaykum assalam brother,
First: If majority of the Ummah agreed upon that these groups of Oulama are the best, the greatest scholars and the most trusted in knowledge and Aqida, then who is this person to decide who is good and who is bad? What kind of knowledge he has?
Second: According to your statement, this person says that it is Oulama’s “opinion” that Allah is on the Arch; this is not correct. This is not their opinion, this is what Allah (SW) has described in the Holy Quran about where His place is after He created the Heavens and earth. Please review Surah Al-Baqarah (2-29), Surah Al-Araaf(7-54): "Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne( really in a manner that suits His Majesty)” also review Surah Al-Rahman (20-5).
Third: Imam Ahmad ibn Hambal said: "That whoever says that Allah is a body, but different kind of body than He, is a not a believer". (Tashniful Masa'mi) Also imam Ali ibn abu Talib said:"That Allah was without a place before creating a place, and still He is the way he was". That's correct because Allah says in Quran in Surah A'Shoura (42-11): ”There is nothing like Him; and He is the All-Hearer, the All- Seer”. Also we believe that there was nothing before Allah and nothing will be remained except his Face”. Review Surah AL-Rahman (55-27):"And the Face of your Lord full of Majesty and Honor will remain forever". That's also proof two things: 1- Allah Has Face, nothing looks like Him and 2- nothing will be remained except Him (SW).
Related to the question if Allah has two hands, eyes, face, hearing and seeing, the answer is yes, of course, please review all these Ayat:
Surah Al-Maidah (5-64);"Nay, both His Hands are widely outstretched, He spends( of His Bounty).
Surah Al-Fath (48-10):"Verily, those who give Bai-Ah (Pledge) to you (O Muhammad (pbuh) they are giving Bai-ah (pledge) to Allah. The Hand of Allah is over their hands.
Surah Taha (20-39):"And I endued you with love from me, in order that you may be brought up under My Eye", Allah said that when He inspired to the mother of Musa to put him into box or case into the river.
Surah Taha (20-46) mentions that Allah (SW) hear and sees: "He (Allah) said fear not verily I am with you both hearing & seeing".
Surah Ghafer (40-20):"Verily Allah is The All Hearer and the All- Seer.
Surah Al-Rahman (55-27): Allah described himself that He has a Face, Allah said "And the Face of your Lord full of Majesty And Honour will remain forever".
Surah A'Shoura (42-11) described that Allah (sw) as "there is nothing like Him and He is the All-Hearer and All- Seer".
Finally, the Aqida for Ahlu- Assouna- Wa-Algamah to believe in the names and descriptions which Allah used for Himself and described Himself with, it is part of Tawheed.
We have to study our deen and we need to avoid disputes and arguments without knowledge. May Allah teach all of us and guide us for the truth.
Allah knows best.
Sheikh Mostafa
Question:
Do Jinns exist? If so, how can we get rid of them?
Answer:
Walaykum salam,
Jinn are truely a creation of Allah. Allah created them from the smokeless flame of fire and they have ability to see us, but we can’t see them. Allah said in Suratul-Aaraf(7-27): “Verily, he and Qabiluhu(his soldiers from the jinn or his tribe) see you from where you cannot see them". Allah said also in Suratul-Hujrat(15-27) : “And the jinn, We created aforetime from the smokeless flame of fire”.
The best treatment is:
To read or recite Suratul-Baqarah in this house.
Ayatul-Qursi every single night. There is a hadith narrated by Abu-Hurayra(RA) from Rasullah(pbuh) that mentioned the “Fadhul ayatul-Qursi who ever read it, Allah Subhanahou wattalla will send an Angel as guardian to secure that person until the next morning and Allah is the best Hafez.
To recite twice a day (Morning & Afternoon) Suratul-Ikhlas (Qul Howa Allah Ahad) three times, Souratul-Falaq three times and Suratul-A”nnas three times.
Duahs :
"Na-ouzo bekal-ematillah A”Tamma menn- sharri- Kulli- shytan'mareed(We seek refuge with Allah against every shytan who is rebellious),
"Na-ouzo beLLah menna A”shytan A”rajeem (I seek refuge with Allah from every devil acts of the shytan)".
"Allahumma- inna Na-ouzo beka menn shayateen AI-Inns wa-Al-jinn".
Keep these duahs daily and remember that the Ollama are divided to two opinions:
Jinn can go unto a human body and speak up with a different voice.
The others say that it’s impossible that the jinns can control the human body because Allah Talla created them differently; therefore, how come the jinns can go;through a human if Allah made them from fire? Only they do Touch (Mass) because Allah said in the holly Quran: Suratul- Baqarah (2-275): "Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan(Satan) leading him to insanity ; And also, in Suratul-A”araf(7-201)” Verily, those who are Al-Muttaqun(the pious), when an evil thought comes to them from Shaytan , they remember Allah and (indeed) they then see (aright)".
Allah knows best.
Jazakallah khyer
Shk. Mostafa
Marriage
Question:
Jazakallah khair sheikh Mustafa While I was on my edda my husband and I agreed to go back to each other before my edda. This was over the phone but a few days later I regretted going back to him and told him I made a mistake. We had no physical contact because we were in different states. Does this mean he took me back or do I continue with edda. I read on Islam q and a that husband has to either have witness to take back the wife or they need to sleep together. We didnt do either of this. I am very confused over this matter. Please can explain the ruling on this.
Answer:
In the name of Allah The Ever-Merciful.
The ruling is that if a man divorces his wife and this is the first or second divorce and she has not ended her ‘iddah then he can take her back by saying, “I am taking you back” or “I am keeping you” in front of two witnesses. Also, he may do some action intending to take her back, such as having intercourse.
The Sunnah is to have two witnesses present when the wife is verbally taken back, so that two witnesses testify to this action. Please see what Allah says in the Quran: “Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you (Muslims).”[al-Talaaq 65:2]
Now, what I have understood from your emails is that: your Iddat has ended and that your husband did not take you back in front of two witnesses nor had sexual contact with you. If this is the case, then your divorce is valid. Accordingly, in order for you to go back with the brother (provided that this is not the third divorce), you will need to have a total new contract of marriage (new nikah). Meaning, witnesses, new dowry, wali and your consent.
Allah knows best.
Jazakallah
Shk. Mostafa
Question:
What are the conditions to divorce in Islam? Can a man divorce his wife if she s pregnant?
Answer:
In the name of Allah the Ever-Merciful.
To divorce a woman in Islam is to say clearly with Nyat (Intention) “Anty Talek” -(Go you are divorced) and you need no witnesses.
The divorced woman will be in Eddah until she has cleaned from the menses three times (surah 2:228). If the woman is pregnant, then the eddah will end when the child is born. (please read surah Al-Talaq (65:4)
She doesn’t need or should not leave her house because she wil be still his wife until the eddah has expired.
The husband is allowed to take her back during the time of eddah and even without any approval from her. If she doesn’t want him and wants to be free from him, then she will have to wait until the eddah expires; then the divorce would be effective.
If they want to come back together after the divorce, they would have to have a new contract of marriage with Dowry, Wali and witnesses as it was done in the first marriage.
Allah knows best.
Skh Mostafa
Question:
If someone pronounces the Talaq three times in one instance in a fit of rage with his wife, has the divorce been established or not? Please favor with clarification in the light of Quran and Sunnah. Thank you.
Answer:
In the name of Allah, the Most Merciful. Pronouncing divorce three times in one instance is strictly forbidden (according to the majority of Ulamah) and it would count as one divorce. Here are some hadiths that support this view and opinions of the scholars on this issue:
According to a very famous book of Hanafis, Hidayah (part 2/355 chapter on Attalaqu Assunnah), three divorces pronounced in one sitting are regarded as innovation and the one who divorces like that is a sinner. The husband has full right to return to his wife even after uttering triple Talaq in one sitting during one period of purity (Tuhar)
Imam Ibne Taimiya (r.a) says: “Allah does not say that they are two divorces but they are two when occurring at two different times. If someone says to his wife “I give you two divorces or ten divorces or thousand divorces; all will be counted equal to one.” (Fatawa Ibne Taimiya ra 47/3 Ancient Egypt)
Hafiz Ibn Qayyam (r.a) says “in Arabic “marrataan” means marratan baa’d marratin (one after another) rather than only a verbal repetition. This is manifested in the holy Quran and the Hadiths.
Allama Abu Bakr Hisas Hanafi says that “Attalaqu marratan” means two divorces given at two different times. Whosoever has pronounced two divorces at the same time, in fact has opposed to the commandment of Allah Almighty.
Abdullah Ibn Abbas (Radi Allahu Anhuma) narrates that Abd Yazid Abu Rukanah (Radi Allahu Anhu) gave three Talaqs to his wife in one sitting and then became saddened. The prophet (peace be upon him)asked him “how did you divorce” He said “I have given three Talaq” the prophet pbuh said “did you do so at the same time” Yazid Abu Rukanah ra said “yes” the prophet said that only one Talaq occurred so you can go back to your wife if you wish. Abu Rukanah (ra) returned to his wife. (Bukhari and Muslim)
Allah knows best.
Jazakallah khyer
Shk. Mostafa
Social Issues
Question:
Salam Alaikum,I really need your help. I am not married and was having sex out of wedlock. I am now pregnant as a result of that. What is the next action for my boyfriend and I should take that will be best for the child? Is abortion or adoption an option? Thank You.
Answer:
Walikum salam sister
According to Islam, both abortion and adoption are haram and not an option. You should give birth to the child.
As you know pre-marital sexual relations are considered zinah (adultery) which is a great sin in Islam. Additionally, if a man committed fornication or adultery and then fathered a child/children then these children do not take his name according to the majority of the scholars and they do not inherit the man or vice-versa. But they can be named after their mother and they can inherit her and vice-versa as long as they are of the same religion. If she was a non-Muslim and later embraced Islam then they do not inherit each other. However, if the children are young then the ruling is that they are Muslims as their mother and so they can inherit her and she can inherit them.
Allaah knows best.
Sheick Mostafa
Question:
Salam alaykum. I wanted to know if plucking of the eye brows is acceptable. I do not mean the changing of their shape, but to pluck extra hairs that are out of place. Jazakallah khair.
Answer:
In the name of Allah The Most Merciful, The Most Kind.
Walikum salam sister.
There is an authentic hadith narrated by the Prophet PBUH saying "WaLa-Ana Allah Al-Namessa Wal-Mutanamessa" and Allah has cursed the "Namessa and Mutanamessa" - the one who remove her eyebrows completely and replaced them with fake ones; or the one who pluck them so much and make them very thin. This haram because is considered a change to the creation of Allah. Also Allah has cursed the one who helps her.
The woman in Islam is permitted to clean the hair between the two eyebrows and all around slightly without any changing Showing her beauty to her husband (only) is very important, it is part of his rights a command for the wife. Please review Surah Al'Nour (24-31).
Allah knows best.
Sheick Mostafa
Question:
What is Islamic rule of hair fixing or hair extensions? I would like to get detailed answer for this subject. Is there any difference in hukum if the hair is from human being or animal or by synthetic processing......?
Answer:
In the name of Allah The Most Merciful, The Most Kind.
In response to your questions, please note:
Fixing the hair in a normal way is fine as long as you do not act like the disbelievers (i.e. drawing designs with the razor).
Styling the hair normally or make it short or long is also okay.
Coloring the hair is okay, except to color it with black.
To use hair extensions either from human or from animal hair (for both female and male) is haram in Islam. The Prophet (p.b.u.h.) said:” Allah curse those who (Wasela & Mustawsela) those who attach to their original hair any other hair partially or entirely”.
Allah knows best.
Sheikh Mostafa
Question:
Is it okay to command my wife do not wear niqab?
Assalamualaikum brother, I got married couple of months ago. Allah blessed me with good practicing muslimah. She wears niqab (covering her face also), she doesn"t go to any non mahram person. Before I got married I told her family that when she comes to USA she cannot wear niqab. That she could go outside without the niqab, but that she could wear burqa. It is my understanding that covering the face is not obligatory, but now I am scared about this issue. Is it okay to tell her not to cover her face? Can you give me solution according to Quran and sunnah?
Answer:
In the Name of Allah, The Ever Merciful
Walaykum salam brother,
In response to your question, no, it is not okay to tell your wife not to cover her face. It is the general ruling that once a Muslim woman starts to wear niqab willingly and with the intention to satisfy Allah, that she cannot take it off unless she is in danger of being hurt or due to an illness that does not allow her to cover her face.
Now, regarding the issue whether the covering of the face is obligatory or not, let’s review what Allah says in surah Al-Noor (24: 31) - you can also review later Surah Al-Ahzab (33:28) and Surah Al-Hujrat (49:1-3) :
*{And say to the believing women to lower their gazes and guard their chastity, and let them not display of their charm - except what is apparent.}* (An-Nur 24:31)
In its commentary or explanation on the phrase: *{what is apparent}* Ibn `Abbas (r.a), the famous Companion of the Prophet (swa), said: “It means face and hands.” In other words, according to Ibn `Abbas, a woman must cover all her body except her face and hands while in the presence of men who are not related to her directly.
The majority of the Ulamah - including those of the four schools, share the above interpretation of Ibn `Abbas, by saying that a woman is not obliged to cover her face and hands. They also use this concept in their general consensus that a woman is not required to cover her face and hands while performing salah; as well as, agreeing that a woman must show her face while she is in a state of ihram during Hajj and `Umrah.
On the other hand, there are few scholars that believe that a woman must cover her face and hands as well. They base their opinion in the famous hadith of the Prophet (swa): “Woman is all `awrah (private)” narrated in Bukari and Muslim. Therefore, they take from this that a woman needs to completely covered up. They also reason by saying that the most attractive parts of a woman’s body capable of enticing men are her face and hands.
In conclusion, I am with the opinion that a Muslim woman is required to cover all her body except her face and hands, as agreed by the majority of scholars belonging to all schools UNLESS her face (her beauty) may cause fitnah. Then it would be mandatory for her to wear niqab. In regards to your wife, if your she has reached such a great level of iman to decide to wear niqab, I advise you that you should be proud of her and to do not discourage her as she is following the great example of “the mothers of the believers” - the wives of the Prophet (swa). Allah knows best.
Jazakum Allahu kyer
Shk. Mostafa
Question:
Assalamualaikum
I recently found out that when a woman is menstruating and she becomes clean just before fajr that she has to pray maghrib and isha from the night before. Does this mean before the adhan for fajr is called or when the time for fajr has already come and before she prays? also I did not know this so does that mean I have to make up all of the salats that I was required to make up even though I don't remember the exact number of times that I may have been required to make up these salats? Do I just estimate?
Is it permissible to take pictures from a camera phone on a day like eid for the purpose of storing memories?
Answer:
In the Name of Allah, The Ever Merciful.
Walaykum salam sister,
What you were told is incorrect. If you become clean before Fajr (after 12:am to Fajr time) you only need to pray for Fajr and do not need to make up the Magrib and Isha from the night before.
Now, this rule is different for the daytime and night salats. For example, let's say you become clean before Magrib, you will need to make up for the two afternoon salats (Duhr and Asr) and if you become clean before Isha or after Isha (before midnight), you will have to make up for the Magrib and then pray Isha.
The answer to your second question is that yes, you are allowed to take pictures on your phone for memories but you are not allowed to hang them on the wall.
Allah knows best.
Skh. Mostafa
Question:
Where in the Q’uran says that the women must wear hijab?
Answer:
In the name of Allah, The Ever-Merciful.
Assalamu alaikum sister:
This is in response to your recent e-mail regarding the wearing of the Hijab.
As explained in the Holy Q’uran (Surah Al-Ahzab (33:28), Surah Al-Hujrat (49:1-3) and Al-Noor (24: 30-31), Allah-suppon-wa-Allah mandates the believing woman to cover herself or wear the hijab.
This command was sent to “All” the Muslim women including the educated or the illiterate, the white or black, the Arab or non-Arab (no racism or nationality in Islam we are all one Uhmah). There is no distinction in Islam.
Wearing the hijab does not have anything to do with the degree of education a muslimah might have. But, it has to do with the degree of “Iman” (faith) and "righteousness" in the person.
When Allah-suppon-wa-Allah gives a believer a command (female or male), there nothing to argue about or any opinion to give.
As true believers we must listen and obey. Please read Surah Al-Alzab (33:36) .
Finally, please read below the explanation of Surah Al-Noor (24:31) – “Rulings of Hijab”- from the great scholar of Tafsir of the Q’uran “Ibn Kathir “.
Allah knows best.
Sheick Mustafa
The Rulings of Hijab - Surah Al-Noor (24:31)
This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: "We heard -- and Allah knows best -- that Jabir bin `Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: `How ugly this is!' Then Allah revealed:
[وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ]
(And tell the believing women to lower their gaze...)'' And Allah says:
[وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ]
(And tell the believing women to lower their gaze) meaning, from that which Allah has forbidden them to look at, apart from their husbands. [Some] scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.
[وَيَحْفَظْنَ فُرُوجَهُنَّ]
(and protect their private parts). Sa`id bin Jubayr said: "From immoral actions.'' Abu Al-`Aliyah said: "Every Ayah of the Qur'an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah --
[وَيَحْفَظْنَ فُرُوجَهُنَّ]
(and protect their private parts), which means protecting them from being seen by anybody.''
[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا]
(and not to show off their adornment except that which is apparent,) means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said: "Such as clothes and outer garments,'' Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza', Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud.
[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]
(and to draw their veils all over their Juyub) means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says:
[يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ]
(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) [33:59] And in this noble Ayah He said:
[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]
(and to draw their (Khumur) veils all over their Juyub) Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said:
[وَلْيَضْرِبْنَ]
(and to draw) means to pull it around and tie it securely.
[بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]
(their veils all over their Juyub) means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A'ishah, may Allah be pleased with her, said: "May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah:
[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]
(and to draw their veils all over their Juyub), they tore their aprons and Akhtamar themselves with them.'' He also narrated from Safiyyah bint Shaybah that `A'ishah, may Allah be pleased with her, used to say: "When this Ayah:
[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]
(and to draw their veils all over their Juyub) was revealed, they took their Izars (waistsheets) and tore them at the edges, and Akhtamar themselves with them.''
[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ]
(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons,) All of these are a woman's close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,
[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ]
(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers...), "The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle.''With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.
[أَوْ نِسَآئِهِنَّ]
(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:
«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»
(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud.
[أَوْ مَا مَلَكَتْ أَيْمَـنُهُنَّ]
(or their right hand possessions. ) Ibn Jarir said, "This means from among the women of the idolators. It is permissible for a Muslim woman to reveal her adornment before such a woman, even if she is an idolatress, because she is her slave-girl.'' This was also the view of Sa`id bin Al-Musayyib. Allah says;
[أَوِ التَّـبِعِينَ غَيْرِ أُوْلِى الإِرْبَةِ مِنَ الرِّجَالِ]
(Tabi`in among men who do not have desire,) such as hired servants and followers who are not at the same level as the woman and are feeble-minded and have no interest in or desire for women. Ibn `Abbas said, "This is the kind of person who has no desire.'' `Ikrimah said, "This is the hermaphrodite, who does not experience erections.'' This was also the view of others among the Salaf. It was narrated in the Sahih from `A'ishah that a hermaphrodite, used to enter upon the family of the Messenger of Allah and they used to consider him as one of those who do not have desire, but then the Messenger of Allah came in when he was describing a woman with four rolls of fat in front and eight behind. The Messenger of Allah said,
«أَلَا أَرَى هَذَا يَعْلَمُ مَا هَهُنَا لَا يَدْخُلَنَّ عَلَيْكُمْ»
(Lo! I think this person knows what is they are; he should never enter upon you.) He expelled him, and he stayed in Al-Bayda' and only came on Fridays to get food.
[أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُواْ عَلَى عَوْرَتِ النِّسَآءِ]
(or children who are not aware of the nakedness of women. ) Because they are so young they do not understand anything about women or their `Awrah or their soft speech or their enticing ways of walking and moving. If a child is small and does not understand that, there is nothing wrong with him entering upon women, but if he is an adolescent or approaching adolescence, so that he knows and understands these things, and can make a distinction between who is beautiful and who is not, then he should not enter upon women.
Question:
One of my family members committed “Zina” (Illegal sexual relationship) before marriage and got pregnant. She tried to keep the pregnancy secrete so quickly got married with the father of the child. Once she had the child, everyone found out that she had committed a sin. As a result, we, her family, cut the family relationship with her. We would not eat her food or visit her. Since then, it has been quite some time and now she and her husband are practicing Muslims and have other children. I would like to know whether I should continue disconnected with her or should I renovate my family relationship with her as before committing adultery? What should they do in order to correct their mistake? Are her children legal children?
Answer:
“Alhamdulillah wasalatu wasalmu Alla Saydina Mohamed”
Dear Sister:
First of all, your relative and her husband should sincerely repent to Allah and ask him for forgiveness (Tawba). They should also never commit this sin again.
If Allahu ta’alla, says in the Quran that all sins will be forgiven, except “Shirk”, then, if she is truly sincere and shows her Tawba, then Allah ta baraka wa ta’alla, Insha Allah, will accept her tawba and, remember, he is The Most Forgiving, The Most Merciful. Therefore, you should renew your family relationship with her.
Regarding the children, the child conceived through the Zina, will be an illegal child and only will be her child by “milk” (because she breast feed the child). He or she not the father’s name. The father will be the “father by milk” (because of him making her pregnant she produced the breast milk). He could support the child financially, but no inheritance should be given to the illegal child.
Since her marriage is valid, the children born after the marriage will become legal children from both of them and they have the right of inheritance and the right to carry the name from the father.
Allah knows best.
Shk. Mostafa
Question:
Asalamualaikum, Sheikh
This Thursday my family is having a gathering with the intention to make my grandmother happy ( e.g. so that she can be with her family). But, the intention is also because it is Thanksgiving. There will be turkey and the likes. Some of my family is not Muslim by the way. But, am I allowed to go even though it may be slightly with the intention of Thanksgiving? Could you provide evidence from Quran and Hadith please. Thank you very much.
Answer:
In the name of Allah, the Ever-Merciful
Walaykum salam rahmatullahi barakutu.
Celebrating Thanksgivings is not allowed and it is considered bidat or innovation. The dalil is:
The Prophet Muhammad (S.A.W.) said, "Whoever imitates some people, he is considered as one of them." In another narration the prophet (S.A.W.) said, "A person is not one of us (Muslims), if he imitates others (non-Muslims). (Reported by Imam Ahmad).
"Whoever resembles a people is one of them." (Recorded by Abu Dawood)
Also, when the Prophet (salallahu 'alayhi wasallam) arrived in Medinah he inquired of them, which were the days of celebrations. The Arabs used to celebrate the Persian New Year (Norus) and other days. The Prophet forbade them and said Allah has done away with all days of celebration and given us just two days of Eids.
Following the ways of the disbelievers - as opposed to the ways of the believers - and trying to come close to them is actually one of the characteristics of the hypocrites. Allâh says:"Give to the hypocrites the tidings that there is for them a painful torment. Those who take disbelievers for protectors and helpers instead of believers. Do they seek honor with them? Verily, all honor is with Allâh (alone)" (an-Nisaa, 138-139).
Unless, you will be going with the intention of giving D'awah to your family members and to teach them about Islam.
Allah knows best.
Shk. Mostafa
Islamic Manners
Question:
Sometimes when I smell people wearing perfume I worry that it has alcohol in it and I begin to taste it in my mouth. Because of this I tend to rinse my mouth several times or if no bathroom is around I just don't swallow. Is this correct?
Also, does someone who talks during jumah khutba have to make dhuhr instead of jumah salat? Do I have repeat the salat?
Answer:
In the name of Allah, The Most Merciful
Assalamuallaykum sister,
There is nothing wrong in swallowing. We must understand the dealing or consuming intoxicating alcohol purposely is haram. You are not responsible if someone wears perfume and the fact that you feel the taste in your mouth just by smelling it, it is extreme. The Prophet (swa) forbade us to be extremist in Islam when he (swa) said: " halaka almutanatu'un". Meaning, "Allah doesn't love those who are extremist". For instance, extremist people perform stinya (washing the private parts) when pass a dry gas when only wooduh is required. We should avoid this type of behavior.
Regarding your second question, no, a person who speaks unnecessarily (you can speak in case of an emergency) during Jummah doesn’t have to make Duhr salat or make up the prayer. The speaking during the khutba only minimizes the reward of the Jummah. See Hadith below:
Narrated Salman-Al-Farsi (r.a.):
The Prophet (p.b.u.h) said, "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself (men only) with the scent of his house, then proceeds (for the Jumma prayer) and does not separate two persons sitting together (in the mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering the Khutba, his sins in-between the present and the last Friday would be forgiven." (Bukhari).
Jazakallah khyer.
Skh. Mostafa
Question:
Asalamualaikum I have a nine year old nephew but he is related to me by marriage - he is my sister's husband's son- do I have to cover in front of him?
Also I remember a verse from the Quran where Allah commands us not to enter other people's houses without first asking permission- does this apply when I want to enter the room of my sisters, brothers, or parents?
Answer:
In the name of Allah the Ever-Merciful
Assalamu alikum sister,
You don’t have to cover yourself on the front of your brother’s son because he, is from your Maharem (those who are not lawful to you in marriage for ever) please review Surat- An-Noor(24-31): “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband´s fathers, their sons, their husbands´ sons, their brothers or their brothers´ sons, or their sisters´ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex;…….”
Second question: the answer also is in surat- An-Noor(24-27), Allah said:
(27) “O ye who believe! Enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly). This ayat revealed because it will be forbidden to enter a house which is not yours (Relatives or not relatives)”.
But, if we will speak about entering a room in the same house; Allah has mentioned that in different ayats in the holy Quran (An-Noor24-58): (59) “But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom”. Therefore, this applies for those who reach the age of puberty or adulthood; they are not allowed to enter the room of married sisters, single or married brothers, or parents except with permissions.
Allah knows the best.
Shk. Mostafa
Business and Finance
Question:
What is the ruling on exchanging currency? Is the profit that results from selling one currency for another at the market price permissible?
Answer:
In the name of Allah, The All-Wise.
Trading in currencies is permissible, subject to the condition that the exchange be completed in the same sitting as the contract. It is permissible to sell one currency for other, subject to the condition that the handover take place in the same sitting as the contract is made. So the profit that is made from this transaction is permissible.
The dalil is :the Prophet (peace and blessings of Allaah be upon him): “Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, salt for salt, like for like, hand to hand. If the types are different then sell however you like, so long as it is hand to hand.” Narrated by Muslim, 1587.
In exchanges of currency it is essential that the exchange be completed in the same sitting as the contract is made. It is not permissible to hand over some straight away and delay some. It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “If the types are different then sell however you like, so long as it is hand to hand.”
Allah knows best.
Shk. Mostafa
Question:
Is it legal to obtain an interest based loan to purchase a community center which will be used for salah and Islamic education?
Answer:
In the name of Allah, the Most Compassionate, Most Merciful
Assalamu alaikum,
It is haram to deal with interest even to buy a house or car for yourself. To deal with interest at any level is it considered Riba. According to a hadith from the Prophet (p.b.u.h.) in Bukhari and Muslim, Riba is bigger in Allah’s sight than committing adultery 36 times.
Allah curses the Riba, the one who takes it, the one who pays for it, the one who witness it and the one who writes a contract that contains it. All of them are considered to be in the same degree.
Allah knows best.
Shk. Mostafa
Question:
What does is interest and what is ribah?
Answer:
In the Name of Allah the Most Merciful and Kind.
Interest by definition means, “a charge for borrowed money”. This amount is generally a percentage of the amount borrowed.
Usury (Riba) also by definition means, “the lending of the money with an interest charge for its use (usually an excessive rate or amount of interest charged).
In Islam, all rewards must be the result of an effort. Both transactions lead to rewarding people without them making an effort. Additionally, both transactions lead to the concentration of wealth in the hands of a few and there is no equity. Since, both of these terms and be exchanged they are both haram.
Evidence:
Allah says in the Holy Quran:
Surah Al-Baqarah, 2:275: “Those who benefit from Riba shall be raised like those who have been driven to madness by the touch of the Devil; this is because they say: “Trade is like riba” while Allah has permitted trade and forbidden riba”. Hence those who have received the admonition from their Lord and desist may have what has already passed, their case being entrusted to Allah’ but those who revert shall be inhabitants of the fire and abide therein for ever”.
Surah Al-Baqarah, 2:278: “”Oh believers, fear Allah, and give up the riba that remains outstanding if you are believers”.
Surah Al-Baqarah, 2:280: “If a debtor is in hardship, then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better if you realize”.
The Prophet (p.b.u.h.) said: “A derham or riba, if a Muslim deals with it, it is bigger sin in Allah’s sight than committing Zina (adultery) with his mother in the Holy Masjid in Mecca”.
So, try to get an Islamic loan, Inshallah. If you cannot, be patient and sacrifice of that which Allah has given you. It is a great test. Remember that Allah is good and accepts only what comes from halal.
Allah knows best.
Sheikh Mostafa
Question:
Assalam O Alaikum Sheikh,I attended your lecture last week on 3/31/12.
I understand that transaction in currency (like gold) has to be in the same kind of currency or if being exchanged then in one meeting. You cannot leave your currency (for example $ dollars) with exchanger and pick up exchanged currency (any other currency) afterwards. It has to be right away in the same meeting. or take your currency with you and come back again to get it exchanged. I am confused. As I send money overseas to my family through bank, it takes days to get there. The bank tells me upfront what rate of exchange I will get, but it takes them days to actually deliver the money to my family account.
My question is, is the condition of exchange to be done right away in one meeting, to avoid failing in interest, applicable in this case? As I do not have control over bank's processing time. Sometimes they take even more time than what they actually tell me. I would appreciate your guidance in this matter.
Answer:
In the name of Allah, The Most Wise.
Walikum salam brother,
If the bank tells you upfront the rate of exchange you will receive , the transaction is halal even if it takes days for the receiver to receive the money. This is because the transaction/agreement is done in the same meeting. This true even if it takes the bank couple days for processing and the funds reach your home couple days later. There is nothing wrong with that.
Allah knows best.
Shk. Mostafa
Question:
Can I own a 7 Eleven store franchise? The store sells lottery, movies-DVDs, magazines, cigarettes, etc. I intend to donate any income coming from the lottery or any other Haram or Mukhrooh item, but the store requires me to keep them. Can I still own and manage the store? Jazakallah.
Answer:
“Alhamdulillah wasalatu wasalmu Alla Saydina Mohamed”
1. Yes, you could own the store, but you cannot sell any haram items such as the ones you just mentioned.
2. If you want to donate, then donate from halal sources because Allah is good and accept not, but halal only.
3. If the store requires you to keep them, then remember that no obedience should be given to any of the creatures of Allah, male or female. We should not favor anyone while disobeying Allah.
4. Try to find another way of investing your money or try to find another job dealing with halal merchandise.
Allah knows best.
Shk. Mostafa
Question:
Is it halal to buy and sell stocks of companies?
Answer:
In the name of Allah, the Most Compassionate, Most Merciful
Assalamu alikum wa rahmutul Allah wa Barrakathu:
It depends. It could be Halal or Haram:Buying stock is considered, from the Shari’ah point of view, is the same as entering into a company or partnership because when you buy stocks you become a partial owner of the company. This means that one may buy stocks of companies that deal in permissible (Halal) goods and services through Halal kinds of contracts. As a result, a Muslim is permitted to be a partial owner of a company that deals in Halal goods/contracts. For instance, it is Halal buying stocks of an Islamic bank or Islamic insurance company. Just as buying stocks of conventional bank, casinos, and breweries is Haram.
Accordingly,
1) Stocks of companies whose main line of business is prohibited must be completely avoided.
2) Companies that are involved in interest-based contracts must also be avoided.
3) Also, if the money is collected, then it should be given to the broker to invest and by the end of the day a distribution is made according to the profit and loss after the deduction of all expenses related to the investment. It is also haram if you save the investment in a bank gaining interest.
Allah knows best.
Shk. Mostafa
Question:
Is the use of the credit cards Halal or Haram?
Answer:
“Alhamdulillah wasalatu waslamu Alla Saydina Mohamed”
The Ulamah is divided in two different opinions:
Some scholars of the Shariah say that it is haram because the contract that it is signed with the credit card company includes and agreement to pay interest if the full payment amount is delayed on paid by the due date. Therefore, it is agreed to pay interest. As we know, Riba is forbidden in Islam and says what ever build originally in haram then, it is haram.
Current scholars approve to have credit cards with the condition that the payments are made on time and that the bill must be paid in full before the due date so there is not any interest involved. Other way, if the payment is delayed or the payments are made in installments, it will be haram. According to their opinion, the creditcards have become necessary for our generation to pay for the living expenses since dealing with cash sometimes becomes difficult. But, again, payments must be made in full every cycle and must be paid on time in order to avoid interest.
Allah knows best.
Shk. Mostafa
Zakah
Answer:
All praises are due to Allah.
According to the Sunnah of Prophet Muhammad (p.b.u.h), no, it is not allowed to give money to the poor for Zakatul-Fitr.
The food permissible to give are: wheat, barley, dried dates, raisings and cottage cheese according to the reported Hadith from Abdullah biun ‘Umar (may Allah be please with him) that he said: “The Messenger of Allah (p.b.u.h.) obligated Zukatul-Fitr as a Sa’ of dried dates or a Sa’ of barley upon the slave and the free man, the male and female, and the child and the adult among the Muslims. He commanded that it be given before the people come to the prayer.” Al-Bukhari and Muslim.
And another hadith from Abu Sa’id (May Allah be please with him) that he said:
“We used to give it (Zakatul-fitr) in the time of the Prophet (p.b.u.h.) as a Sa’ of food or (i.e. meaning) a Sa’ of dried dates or a Sa’ of barley or a Sa’ of raisins.” In another narration he said” “and a Sa’ of cottage cheese.” Al-Bukhari and Muslim.
Some scholars say that these five types of food were specified because they were being used at that time. Therefore, they permit giving whatever food is common food of the land, like rice and corn in the land where it is used as food.
Allah knows best.
Sheikh Mostafa
Question 13-25: Question: When are we obligated to pay the Zakah on gold? How do we calculate the correct Zakah due?
Answer:
Zakah in gold will be obligated when you reach the Nisab (92 grams of gold & up) and the calculation of Zakah will based of $30/gm.
Example 1: Someone’s wife owns 95 grams of gold and she bought it from her own money. The Zakah is due upon her because she owns the gold. The amount of Zakah she has to pay is: 95 grams * $30/gm *2 ½ %). If she has no income and the husband was paying for the gold then, he should pay the Zakah.
Example 2: The same person bought last year 80 grams of gold for his daughter. She saved it for year, but because the amount of gold is below the Nisab, there is no Zakah due.
Example 3: If he bought for both, his wife and his daughter the gold as mentioned above then, he will have to pay for both $131.25 in Zakah (175 grams*$30/gm*2 ½ %).
Allah knows best.
Sheick Mostafa
Answer:
There is no Zakah on diamonds that are for beautification and wearing. But, if the diamonds are used for business (i.e. buying and selling), and the money is saved for more than one year and the value reaches the Nisab, then Zakah must be paid on them.. The same applies to pearls.
Allah knows best.
Sheikh Mostafa
Question #13-29
Do I have to pay Zakah on 401k money? 401K is a company-sponsored benefit allows employees to invest money from their paychecks into an investment vehicle on a pre-tax basis, meaning no taxes will be charged for investing until the employee decides to make a withdrawal from his or her plan at the age of 59 1/2. Meaning thatI CANNOT take this money unless I reach the retirement age or I leave the company. The money is also subject to increase or decrease as it could be invested in the stock market (I choose halal stock for sure).
Answer:
In the Name of Allah, The Ever-Merciful
According to Justice Mufti Taqi Uthmani, a renowned and respected scholar in the field of finance and economics, it is permissible to invest in common stocks as long as the company one is investing is in compliance with the following conditions:
1. The main business of the company is not in violation of Shari‘a. Therefore, it is not permissible to acquire the shares of the companies providing financial services on interest, like conventional banks, insurance companies, or the companies involved in some other business not approved by the Shari‘a, such as the companies that manufacture, sell of offer liquors, pork, haram meat, or involved in gambling, night club activities, pornography etc.
2. If the main business of the companies is halal, like automobiles, textile, etc. but they deposit their surplus amounts in an interest-bearing account or borrow money on interest, the share holder must express his disapproval against such dealings, preferably by raising his voice against such activities in the annual general meeting of the company.
3. If some income from interest-bearing accounts is included in the income of the company, the proportion of such income in the dividend paid to the share-holder must be given charity, and must not be retained by him. For example, if 5% of the whole income of a company has come out of interest-bearing deposits, 5% of the dividend must be given in charity.
Based on what we have examined it is, therefore, permissible to invest in a 401K plan as long as the mutual fund selected is in compliance with the Shari‘a.
Allah knows best,
Sheikh Mostafa
Answer:
In the Name of Allah the Most Merciful and Kind,
Zakatul-Fitr is obligatory upon the Muslims, because Prophet (p.b.u.h.) made it obligatory upon the male, the female, the child and the adult. It must be given at the end of Ramadan (before the Eid prayer and it should be delayed for later) as purification for the fasting person from useless and foul speech, and to feed the poor people on the day of the Eid.
Allah knows best.
Sheikh Mostafa
Answer:
In the Name of Allah, The All-Merciful
Allah-suppon-wa-at-Allah mentions in Surah At-Tawbah (9:60) that the Az-Zakah is only eight categories (of people) – “the needy and the indigent, and for those who are employed to collect them and for those whose hearts are to be won over and for the ransoming of slaves and for helping the debtors and for the way of Allah and for the hospitality of the wayfarers.”
Therefore, it depends: If the Masjid is located in an Islamic country, then the governments is responsible for the repairing of the Masjid and provide whatever it needs. But, if the Masjid is located in a non-Muslim country or non-Islamic government, then it is allowed to use the funds of Az-Zakat to help the Masjid. This is because investing in a Masjid falls under the category of “The Way of Allah”. It was commonly said, by the earliest Muslim scholars, that the “Way of Allah” meant “Jihad” (fight in the Way of Allah). But, according to some contemporaneous Jurists, Jihad also applies to all those efforts that are made to exalt the Word of Allah and by propagating Islam. The scholars also say that Az-Zakat funds may be spent, under this category, on every kind of good work which pleases Allah.
Allah knows best.
Sheikh Mostafa
Answer:
In The Name of Allah, The Most Merciful and Most Kind,
The person should pay it wherever it would be more beneficial for the people who are recipients of As-Zakah. If it would be equally beneficial, then he should give it in the land where he is in.
Allah knows best
Sheikh Mostafa
Question #13-24: The gold price is $30/gm in the market but when selling your gold they will give you only $22-$24/gm. So, when calculating the Zakah, Do we base the price of the gold on the market value or do we base it in the price that the gold is being purchased ($22 - $24/grm?
Answer:
“Alhamdulillah wasalatu wasalmu Alla Saydina Mohamed”
If the gold is in your possession then you should, according to the majority of the Ulamah, calculate the zakah based on the present market value (the date of the valuation) or the $30/gm as you mentioned the market price was.
Allah knows best,
Sheikh Mostafa
Answer:
You pay zakaah on jewelry made of gold or silver you own if it reaches the nisab (about 87g.) is owned for more than a year. This must be paid every year.
Allah knows best.
Sheikh Mostafa
Assalamu Alaykum
One elderly person saves $4000 and she does not have any income . Her savings come from gifts from her family members. Does she have to pay zakah on that money? What about if someone is saving money to go to Hajj, does that person have to pay zakah on that savings?
Answer:
In the Name of Allah,
The conditions to pay zakah on savings are the following:
The money should be in possession of the person for one year
The amount of the money should have reached the Al-nesab ( Al-nesab is equal to 595 grams of silver).
If the money saved has reached these conditions, then the person has to pay zakah for it (2.5%). It does not matter if the money came from gift or personal income, the person still will have to pay the zakah. The same rules applies for savings intended to be used for Hajj.
Allahu ‘alam,
Jazakallahu khyran.
Sheikh Mostafa