so where do i really go?

Q. I was listening to an Islamic lecturer (name withheld) and he said it is not permissible for Muslims to be under non-Muslim rule i.e. here in America. He said that if this is the case, then American Muslims should leave the non-Muslim country and go and live in an Islamic one.
Further, he said that this was derived from a hadeeth but failed to mention the hadeeth when telling this to his audience.
Also, he lives in the US so isn’t he contradicting himself by saying that? This particular person is known (hopefully not infamously) for making rash statements from time to time.
Could you please shed some light on this issue?

A. The scholar is correct if it is meant that under perfect conditions Muslims should live in Islamic countries that are governed by Islamic principles.

Such comments are made as to address a perfect situation. We are not living under such ‘ideal’ conditions. Thus, we must live wherever we can, and make best of our situation. I am sure the scholar would agree with this response as well, Allah-willing.

Also, the scholar does need not give a hadeeth for everything he mentions. It is sufficient for him to have a basis for it, and he does not need to share his reasoning with everyone at all times.

The scholar residing in the United States could be doing so for reasons we are unaware of, or beyond his control. Thus we would not be able to comment on the aspect of his residence, nor can we make a link nor seek a contradiction between his claim of jihad and him attaining the residence (or security) within the United States. His claim and residence are separate issues. One is personal whilst the other is public. The first question you have posed is correct. The second portion calls for us to ‘think’ into the scholars mind. This would be a waste of time and could lead to a sin if such thoughts go by unmonitored.

Allah Certainly Knows Best.

Q. Seems like to give zakat is so difficult. The person must be below nisab, legitimately poor…..Will Zakaat be seen as paid if one just looks like a poor person?

A. If a poor person sort your help, made a claim of having zakatable possessions totaling less than the amount of nisab, or a recommendation had been made regarding a person having resources less than the nisab amount, then the zakaat would be viewed as paid in full.

Amongst the criteria is that you took the necessary precaution to establish that the person was indeed worthy of Zakaat.

If you are in doubt as to the eligibility of a person, it would be best that you verify as to the persons eligibility without insulting them. Or you can give sadaqah to them instead of your zakaat.

Allah Certainly Knows Best

Muslims in Palestine

Q1. What can we do for Muslims in Palestine?
Some scholars are of the opinion that all Muslims everywhere in the world should rush to our brothers and sisters there in aid ready to sacrifice our lives i.e. in Jihad. They say that merely sending passive Du’as is not enough and that on the Day of Judgment those who were oppressed i.e. the Palestinian brothers and sisters shall question why their global Muslim brothers and sisters did not come to their aid and that the latter group will be punished for their actions or lack thereof.
So my question is is that the above statement correct and if so, why?

A. A person with Islamic knowledge of Quran and Hadith would generally not state that all ‘Muslims should rush’ for jihad. Such thinking opposes the Quran and Hadith. Such behavior would be devastating to Islam and Muslims. Islam has stressed the need for Islamic education, education pertaining to attaining a livelihood, taking care of family, etc. If all men went in jihad, who would do justice to our minors, the elderly, widows, etc. The scholar cannot be opposed to such rational thinking! To give benefit to the scholar, we would have to state that he meant more then what was quoted above.

Q2. If not, then what can we do to legitimately help oppressed Muslims everywhere (not just in Palestine)?

A. Dua is an Ibadah. To oppose it or have a reduced significance towards it would be equivalent to having a disregard to the practices of the prophets. To only make dua and not act according to the injunctions of Islam would also be incorrect. It was the practice of Rasulullah (sallallaahu alayhi wa sallam) to make dua for all people, primarily for the spiritual benefit of humanity. In Islam, we are called upon to do both, make dua and act according to the wishers of Allah.

Thus where appropriate, we must act with dua .This practice is found in the life of Adam (AS), Zakaria (AS), Ibraheim (AS), Nooh (AS), Musa (AS), Rasulullah (sallallaahu alayhi wa sallam) etc. May Allah shower all prophets and those that love them with Mercy, Ameen.

Allah Certainly Knows Best.

zakaat eligibility

Q. How does find out if they are eligible to pay zakaat? I am only 15

Answer: The following simple criteria would help you resolve if a person is eligible to fulfill the requirement of paying zakat. Its obligation is upon:

• Upon the sane, adult, free person (non-slave)

• The passage of an entire year of the Islamic calendar in which the person had owed above the amount of nisab. Or the person had above the amount at the onset of the Islamic year, as well as in the end of that given Islamic year.

• Person has more then nisab amount

• On a person owning gold, silver, halal stocks, animals for trade, produce, or other halal investments

Allah Certainly Knows Best.

menses, general does and dont’s

Q. There seems to be a lot of differing opinions about menses. Some say we can do hajj with it, some say no, some say yes to musjid, some say no, some say yes to conjugal rights, some say no…

Answer: A general response as to what is prohibited during ones menstrual cycles:

• Fasting (with a makeup later on), no prayers during menses (haid)

• Refrain from musjid

• Cannot go around the kaba, if it was done, a damm (penalty would be levied against such a woman)

• No intercourse

• Cannot recite the quran nor touch the arabic quran without a detached casing

Allah Certainly Knows Best.

woman and the public domain

Salaam,
Q. I have sent a link that talks about how the President of ISNA Dr. Ingrid Mattson offered a prayer at the inaugural National Prayer Service. She is the first woman president of ISNA. So I was wondering is it permissible for a woman to offer a public prayer like that?

Answer:

وَمَا كَانَ لِمُؤۡمِنٍ۬ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُ ۥۤ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ ضَلَّ ضَلَـٰلاً۬ مُّبِينً۬ا

It is not befitting for a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, (in the manner in which they present themselves and those under their responsibility, then such a person) surely is indeed on an apparent wrong path.

1. Islam does not despise the opinions or the prayers of woman. However, Islam has laid down principally governed behavior for men and woman. Many Hadeeth are reported from woman, including woman who are part of the personal family of Rasulullah (Sallallaahu alayhi wa sallam). However, a Muslimah representing an Islamic organization should be sensitive in the manner in which they present their ‘Islamic knowledge.’  None of the female sahaba ever displayed themselves nor made a public spectacle of their religiosity. Nevertheless, despite their challengers, their contribution remains superior to that of modern men and woman.

2. Dr Ingrid Mattsons display of self and religion had not been viewed by us. Her being part of a religious organization, we willing to give her the benefit of doubt as to the display of herself. We must believe that she presented herself as an Islamic representative at a time of need due to no other qualified muslim male scholars being able to fulfill the task she was called upon to do.   It is also our belief that as a ‘leading’ Muslimah of an organization representing Islam, she had followed the Islamic criteria of modesty, privacy, attended the event with a mahram, did not socialize with ghiar mahram, dressed as a physical and spiritual embodiment of a true Islamic/Muslim woman. Her comments and protocols were part of sunnah, the sunnah of Sayyidina Aysha, Sayyidina Fatimah, and other leading woman of Islam. Should her display of self be in violation of the true embodiment of Islam and the identity of a good Muslimah, then in the interest of Muslims in America, Dr. Ingrid Mattson would be proving detrimental to Islamic practices.

3. Should more qualified Muslim scholars exist, then her attending would be part of making a mockery of her ‘Islamic knowledge’ as well as her Islamic organization.

4. A prayer done under the umbrella of wrong can be termed as curse, not a prayer. May Allah save us all, Ameem.

Allah Certainly Knows Best.

riba hallal or not?

Q. Is fixed interest halal? Can one deal in it? Or is only unfixed haram?

A. One cannot transact in fixed interest.

One cannot deal in unfixed interest.

(There are situations in which the perception of fixed has caused many people to think that it is allowed, this is a separate issue.)

Allah Certainly Knows Best.

Is there Salaah before Jummah khutba? (Part2)

Q. How many rakats must we perform before and after the Jummah salah? some peoples say two, some four, I even heard some say 6 and 10 rakats. Is it cultural or just nafl?

A. We need not go into the detail of fact sharing. We would mention to you some ahadeth. Because the Hadeeth vary, so would peoples behavior in carrying out the sunnah salah prior and after Jummah salaah. Our duty is to help bring clarity and share with you the facts in the most simplistic manner to help you diversify your thinking whilst giving support to doing the correct thing without imposing a single dominant thought.

First of, there are opinions linked to all the number of rakats you have mentioned in your question, however, sometimes people merely  view the number of rakats mentioned in the hadith and determine that those rakats mentioned are the amount of rakats to be read merely because the hadith makes mention of them.  Such people also assume that the number of rakats mentioned are taken as part of correct understanding and also assume that what they are doing falls with the correct category.

In other words, because a Hadeeth states that Rasulullah (sallallaahu alayhi wa sallam) read two rakats, does not mean it was the same two rakats read with the intent of it being that which we must all do. The two rakats read could be either nafl, tahiyatul musjid, etc. Thus, to only read two rakats and mistakenly have the notion that it is just that 2, 4 or 6 rakats based on an individual hadeeth would be to devalue ones understanding of the actions and words of Rasulullah (sallallaahu alayhi wa sallam) as a totality.

Take a simple case of misunderstanding regarding the performing of only 2, 4 , or 6 rakats. Sometimes conveniently forgotten is the fact that Rasulullah (sallallaahu alayhi wa sallam) read many rakats prior to the zohr, including as noted by some sahaba, the two rakats prior to zohr as tahiyatul musjid. For example, this two rakats is not compulsory, it is done and can be done at all correct times as part of tahiyatul Musjid (the salaah a person usually performs upon entering the Musjid.) Becuase Rasulullah (sallallaahu alayhi wa sallam) read tahiyatul musjid does not bind us to always read! We cannot make fard what is not fard!

Regarding the four rakats which people read, it has been proven that Rasulullah (sallallaahu alayhi wa sallam) would read them at home prior to coming to the musjid. Thus showing the significance of reading the sunnah (mukakadah) at home prior to coming to the Musjid. This has also been proven by various Ahadeith, including Ahadeth form Sayyidina Aysha (RA) who knew the finer details of Rasulullah (sallallaahu alayhi wa sallam’s) personal life and movements pertaining to certain Ibadaat. Also substantiated by her (RA) proof are similar proofs from Abdullah ibn Masood, Abudullah Ibn Umar, Ali and Abu Hurairah, Umme Habiba, etc. (May Allah subhanahu wa ta’ala be pleased with them all.) Thus, it has been stated:

عن عبد اللهبن مسعود أنه كان يصلي قبل الجمعة أربعا وبعدها أربعا)الترمذي(

حدثنا ابن أبى عمر حدثنا سفيان عن سهيل بن أبى صالح عن أبيه عن أبى هريرة قال قال رسول الله -صلى الله عليه وسلم- ) من كان منكم مصليا بعد الجمعة فليصل أربعا (. قال أبو عيسى هذا حديث حسن صحيح. حدثنا الحسن بن على حدثنا على بن المدينى عن سفيان بن عيينة قال كنا نعد سهيل بن أبى صالح ثبتا فى الحديث. والعمل على هذا عند بعض أهل العلم. وروى عن عبد الله بن مسعود أنه كان يصلى قبل الجمعة أربعا وبعدها أربعا. وقد روى عن على بن أبى طالب رضى الله عنه أنه أمر أن يصلى بعد الجمعة ركعتين ثم أربعا. وذهب سفيان الثورى وابن المبارك إلى قول ابن مسعود. وقال إسحاق إن صلى فى المسجد يوم الجمعة صلى أربعا وإن صلى فى بيته صلى ركعتين. واحتج بأن النبى -صلى الله عليه وسلم- كان يصلى بعد الجمعة ركعتين فى بيته وحديث النبى -صلى الله عليه وسلم- « من كان منكم مصليا بعد الجمعة فليصل أربعا ». قال أبو عيسى وابن عمر هو الذى روى عن النبى -صلى الله عليه وسلم- أنه كان يصلى بعد الجمعة ركعتين فى بيته وابن عمر بعد النبى -صلى الله عليه وسلم- صلى فى المسجد بعد الجمعة ركعتين وصلى بعد الركعتين أربعا.

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله تعالى على النار) ورواه النسائي(

عن عائشة رضي الله عنها أن رسول الله صلى الله عليه وسلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعدها )حديث الترمذي(

. كان رسول الله صلى الله عليه وسلم إذا فاتته الأربع قبل الظهر صلاها بعد الركعتين بعد الظهر )ابن ماجه(

عن علي بن أبي طالب رضي الله عنه قال كان رسول الله صلى الله عليه وسلم يصلي أربعا قبل الظهر وبعدها

ركعتين )الترمذي(

كان لا يدع أربعا قبل الظهر وركعتين قبل الغداة ) البخاري (

عن عبد الله بن السائب أن رسول الله صلى الله عليه وسلم كان يصلي أربعا بعد أن تزول الشمس وقال إنها ساعة تفتح فيها أبواب السماء فأحب أن يصعد لي فيها عمل صالح

عن عائشة كان رسول الله صلى الله عليه وسلم يصلي أربعا قبل الظهر يطيل فيهن القيام ويحسن فيهن الركوع والسجود )ابن ماجه(

عن إبراهيم النخعي قال كانوا يصلون قبلها أربعاً

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر ، وأربع بعدها ، حرمه الله على )الترمذي(

عن أم حبيبة رملة بلفظ،(من حافظ على أربع قبل الظهر بنى الله عز وجل له بيتا في الجنة) ابن أبي حاتم في كتابه

الجرح والتعديل(

عن أم حبيبة من حافظ على أربع ركعات قبل العصر بنى الله له بيتا في الجنة (المنذري الترغيب والترهيب)

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرم على النار) النووي في المجموع (

عن أم حبيبة من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرم على النار) أبو داود(

عن أم حبيبة بلفظ،(من حافظ على أربع ركعات قبل الظهر ، وأربع بعدها ، حرمه الله على النار)الترمذي(

All these Hadith outline that four rakats was performed by Rasulullah (sallallaahu alayhi wa sallam) prior to Jummah salaah. The four rakats these Hadith outline were done without a separation in them, like that of 2 rakats, then 2 rakats again. The reward is emancipation from hell, in that the fire of Jahannam would not afflict the person who took these four rakats seriously. Ibn Majah proves significance in mentioning that when these four rakats were missed by Rasulullah (sallallaahu alayhi wa sallam), he would do a makeup of it after the two rakats of zohr salah at the very end.

Allah Certainly Knows Best.

right act, wrong time

Q If Asr salaah was performed on the early time (shafee). Must it be repeated? Do we all not have to follow one way? To convince my brother to pray, can I have him do it at a time he wants to pray, and then I repeat my own prayer. He claims unity must allow us to all pray at one time…

A. To intentionally do something one does not believe to be correct and knowing a thing is wrong to do would be a sin. To do an act out of necessity would allow for its permissibility.

It would be correct to perform asr at Misle-awwal if ones mazhab allows for it. If a person refuses to follow a mazhab whilst lacking knowledge of Islam in its genuine form and wishers to do as they chose, then naturally such a person can do they choose.

If you intentionally performed a salaah on the wrong time, then merely do a repeat of that given salaah.

If the choice is between performing and not prayers, then they can perform their asr salaah at either misle-awal (time period when the shadow of an object is single) or Mislain (when the shadow of an object doubles.) Since Islam is not about picking and choosing, for him to do as he desires without having the ability of making ijtihad would not be permissible.

Performance of prayer at a set time has nothing based of Hadeeth has noting to do with unity per se It is a matter linked to ijtihad, an act that can performed by a mujtahid! If your brother does not know this simple fact, then we think it best for him to follow a school of thought so as to aid his practice and understanding of religion in its simplest form.

Allah Certainly Knows best.

wash your hands

Q. Is washing the hands before eating sunnah? Some people do not wipe after washing their hands? Is there a point to not wiping the hands?

A. Islam commands us to eat pure foods in a clean and healthy manner. Thus, washing of the hands enables a person to wash away unwanted particles. To wipe the washed hands with a towel that everyone else has already used defeats the purpose of washing away unwanted particles, i.e. gems, etc. Using a fresh towel by contrast would be against the sunnah.

Thus, before eating, when one washers their hands, the hands should not be wiped. The extra water can be left to drip in the sink, so as to not make a watery mess, (should this be a concern).

After eating one can wipe their hands with a towel after washing it. After eating does not call for placing ones hand in the mouth, before eating does, thus one is preferred to wipe in one condition, and not the other.

Allah Certainly Knows Best.