Access to your local Imam is important, now more than ever. Use the comment section below to ask questions from Sheikh Waheed.

40 Replies to “Ask Sheikh Waheed”

    1. وعليكم السلام و رحمة الله و بركاته
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah.
      Dear brother Muhammad,
      I ask Allah (SWT) to accept your good deeds and shower you with His special mercy and forgiveness in these blessed days of Dhul Hijjah. Aameen
      Regarding your question I would like to say that Allah Almighty has named us Muslims:
      وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِن قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ (78)

      (78) And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you “Muslims” before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish prayer and give zakah and hold fast to Allah. He is your protector; and excellent is the protector, and excellent is the helper.

      We believe that faith, Imaan, or Aqeedah of the common people could be trace back to the Pure nature, الفطرة السليمة Instinct, and to the book of Allah; it might be found in many surahs specifically in Ikhlas, Ayatul Kursi and surah al Baqarah 2:285…ect.
      When a common man declares his faith says ( إيمان مفصل Imaan in brief and Imaan in details إيمان مجمل):

      Iman-e-Mufassal إيمان مفصل:

      Iman-e-Mufassil إيمان مفصل (or the Detailed declaration of faith)
      : امَنْتُ بِاللهِ وَمَلئِكَتِه وَكُتُبِه وَرَسُوْلِه وَالْيَوْمِ الْاخِرِ وَالْقَدْرِ خَيْرِه وَشَرِّه مِنَ اللهِ تَعَالى وَالْبَعْثِ بَعْدَالْمَوْتِ

      I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgement and that all good and evil and fate is from Almighty Allah and it is sure that there will be resurrection after death.

      Iman-e-Mujmal
      : امَنْتُ بِاللهِ كَمَا هُوَ بِاَسْمَائِه وَصِفَاتِه وَقَبِلْتُ جَمِيْعَ اَحْكَامِه وَاَرْكَانِه اقرارا بالسان و تصديقا بالقلب

      “I solemnly believe in ALLAH with His all Names and personal Attributes and I also accept all His commandments by reciting them with tongue and believing them with heart.”

      Abu Hanifa, may God be pleased with him, said in the Great Book of Jurisprudence الفقه الأكبر FIQH AL AKBAR:

      The origin of monotheism and what is correct to believe in must say: I believe in God, His angels, His books, His messengers, the resurrection after death, predestination, its good and its evil, is from God Almighty, the reckoning, the balance, heaven, and Hell, and that is all right. And God Almighty is One, not by the way of number, but by the way that He has no partner, He neither begets nor is begotten, and He has no equal. He does not resemble any of the things of His creation, and nothing of His creation resembles Him.
      قالَ أبو حنيفةَ رضيَ اللهُ عنهُ في كتاب الفقه الأكبر:

      أصلُ التوحيدِ وما يصحُ الاعتقادُ عليهِ يجبُ أنْ يقولَ: ءامنتُ بالله، وملائكته، وكتبِه، ورسُله، والبعثِ بعدَ الموتِ والقدرِ خيرِهِ وشرِّهِ منَ اللهِ تعالى، والحسابِ، والميزانِ، والجنةِ، والنارِ، وذلكَ حقٌ كُلُّهُ. واللهُ تعالى واحدٌ لا مِنْ طريقِ العددِ، ولكنْ من طريقِ أنهُ لا شريكَ لهُ، لم يَلدْ ولم يُولدْ، ولم يكنْ لهُ كفُواً أحَد. لا يُشبِهُ شيئاً مِنَ الأشياءِ مِنْ خَلقه، ولا يشبهه شىءٌ مِن خلقِهِ، لم يزلْ ولا يزالُ بأسمائه وصفاته الذاتية والفِعليّة.

      Whereas in FIQH AL ASGHAR minor jurisprudence, the common man is on the madhhab of his sheikh or his country because he is born there and does not know how to perform ablution, or how to perform Hajj, etc., the jurisprudence of worship. But In the matter of belief or FIQH AL AKBAR,there is a difference between it and FIQH AL ASGHAR minor jurisprudence. Related to belief or FIQH AL AKBAR, since the common man is born on instinct الفطرة السليمة even he is born in an “Ash’ari” or Al Athari/Hanbali or Salafi country …, knows that he is a Maliki, a Hanafi, a Shafi’i or a Hanbali, but does not know that he is an Ash’ari or Salafi.

      This was the Aqeedah of the pious predecessors and خير القرون the best generations of the Ummah, then in the late 2nd Islamic century and the 3rd century due to the conversion of nations of other background such as Jews, Christians, Zoroastrians, atheists…etc and translations of Greek philosophy into Arabic resulted in a great deal of discussions and debates about the details of the pillars of faith. Spme Muslim scholars went out to defend the Islamic creed using reasoning/logic even philosophy to answer the questions.
      Muslim Scholars could be divided into three categories; 1. Sticked to the original text without going to the details and avoiding discussion about the issues. 2. explained the issues using عقل on the count of Text نقل, they went extreme. 3. the 3rd group were in the middle using عقل as much as does not contradict the Text.
      Now more or less you could categorize Salafi/Athari or Hanabula to the 1st one and Asha’arah to the third. As it has been stated by some Aqeedah scholars: موقف السلف أسلم و موقف الخلف أحكم the position of Salaf(the early or pious generations) is the safest and the position of the later generations is strengthen.

      Allah (Subhana Wa Ta’ala) knows Best

  1. Assalamu alaikum
    There are about 300 kids (children) in a Masjid in Afghanistan. Someone wants to hire regular fulltime Quran teachers for them. Can he pay the Quran teachers monthly salary from zakat money?

    1. Praise be to Allah.

      Allaah has spoken about zakaah funds in the verse (interpretation of the meaning):

      “As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”

      [al-Tawbah 9:60]

      The majority of scholars are of the view that what is meant by the phrase “and for Allaah’s Cause” is jihad for the sake of Allaah.

      Based on that, it is not permissible to build schools or mosques or musallas (prayer rooms) with zakaah funds. The same applies towards Teaching Qur’aan; zakaah funds should not be spent on them.

      It says in Fataawa al-Lajnah al-Daa’imah (9/447): With regard to Qur’aan schools, if the zakaah-giver gives it to one of the people in charge of this school for him to give it to poor students and others, that is permissible. But if the zakaah-giver spends it on the school’s budget so that it will be spent on teaching Qur’aan and religious knowledge, that is not permissible. End quote.

      And Allaah knows best.

  2. Asalam O Alaikum,

    I would like to ask question regarding Allah’s name Rafay رافع for my son. Is it mandatory to use Abdul at the beginning of name Rafay ?

    Please guide us if it is permissible to use name Rafay without adding Abdul.

    1. Wa alaikum as Salam,

      Praise be to Allah.

      The names of Allaah, insofar as they are applied only to Him – fall into two categories:

      1.Names that only belong to Him, may He be glorified and exalted, and cannot be given to anyone but Him, such as the names Allaah الله, al-Rabb الرب(the Lord or Cherisher), al-Rahmaan ٱلْرَّحْمَـنُ(the Most Gracious), al-Ahad ٱلْأَحَد(the Unique), al-Samad ٱلْصَّمَدُ (the Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks), al-Mutakabbir ٱلْمُتَكَبِّرُ (the Majestic), and so on. It is not permissible to call any human being by these names, according to scholarly consensus.

      2.Names which do not apply only to Him, and which may be applied to human beings, so it is permissible to call people by them, such as Samee’ ٱلْسَّمِيعُ (hearing), Baseer ٱلْبَصِيرُ (seeing), ‘Aliy ٱلْعَلِيُّ (high, exalted), Hakeem ٱلْحَكِيمُ (wise), Rasheed ٱلْرَّشِيدُ (The Guide, Infallible Teacher). Some of the most well known Sahaabah were called by these names, such as ‘Ali ibn Abi Taalib and Hakeem ibn Hizaam (may Allaah be pleased with them).

      What is forbidden is only the names which apply only to the Lord, such as الله Allaah and الرحمن al-Rahmaan.

      It is permissible to call people by those names of Allaah which do not apply only to Him. As for those which apply only to Him, it is haraam (to call people by them). This was clearly stated by al-Nawawi in his commentary on Muslim. Some Hanafi fuqaha’ confirmed that when they said: Calling people by names of Allaah which are found in the book of Allaah, such as al-‘Aliy (high, exalted), al-Kabeer (great), al-Rasheed (wise), al-Badee’ (innovator or originator),ٱلْرَّافِعُ AR-RAAFI’(The Exalter, The Elevator), is permissible, because they are names that may be shared by Allaah and people, but their meaning when used for people is different from their meaning when used for Allaah, may He be glorified and exalted.

  3. “BISMILLAH AR-RAHMAN AR-RAHEEM” “He (Allah) has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.” (2:173) “They will ask you (Prophet) about intoxicants and gambling. Say: “In them is great sin, and some profit for people. But the sin is greater than the profit.” (2:219) ===================== In view of the above two Ayats of the Holy Quran, it is explicit that it is forbidden / haram to consume meat of swine and other types of meats as specified in the above Ayats. Also, it is explicit in the above Ayat, that Gambling and consuming Intoxicants are great sins. However, I am in quandary, whether the income is halal or haram derived from doing business of selling swine meat and other forbidden / Haram meats, Selling Intoxicants and Gambling business. Furthermore, income derived from such commercial activities can be used for different charity purposes ?? I would highly appreciate if you could please enlighten me on this situations from Islam’s perspective. “JAZAKALLAH KHAIRAN”

    1. In the name of Allah, Most Compassionate, Most Merciful,
      Praise be to Allah,
      It should be known that Islamically whatever is Haran to consume, it is Haram to own, to sell, to trade, to serve, to gift…..the examples of Khamr or wine and Riba/Usury and dead meat are given:
      Narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten with regard to alcohol: the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.” Al-Tirmidhi (1295)
      Also related to Riba The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
      Jabir (RA) said that the Messenger of Allah (PBUH) cursed the taker of Riba, giver, the writer of it, and its two witnesses, and he said: ‘They are all equal’. (Sahih Muslim: 4177)

      عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم عَامَ الْفَتْحِ وَهُوَ بِمَكَّةَ يَقُولُ ‏”‏ إِنَّ اللَّهَ عَزَّ وَجَلَّ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالأَصْنَامِ ‏”‏ ‏.‏ فَقِيلَ يَا رَسُولَ اللَّهِ أَرَأَيْتَ شُحُومَ الْمَيْتَةِ فَإِنَّهُ يُطْلَى بِهَا السُّفُنُ وَيُدَّهَنُ بِهَا الْجُلُودُ وَيَسْتَصْبِحُ بِهَا النَّاسُ ‏.‏ فَقَالَ ‏”‏ لاَ هُوَ حَرَامٌ ‏”‏ ‏.‏ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم عِنْدَ ذَلِكَ ‏”‏ قَاتَلَ اللَّهُ الْيَهُودَ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمَّا حَرَّمَ عَلَيْهِمُ الشُّحُومَ جَمَّلُوهُ ثُمَّ بَاعُوهُ فَأَكَلُوا ثَمَنَهُ ‏”‏ ‏.‏

      It was narraterd from Jabir bin ‘Abdullah that, during the year of the Conquest, while he was in Makkah, he heard the Messenger of Allah say: “Allah, the Mighty and Sublime, and His Messenger have forbidden the sale of alcohol, dead meat, pigs and idols.” It was said to him: “O Messenger of Allah, what do you think of their fat of dead animals, for it is used to caulk ships, it is daubed on animal skins, and people use it to light their lamps?” He said: “No, it is unlawful.” Then the Messenger of Allah said: “May Allah, the Mighty and Sublime, curse the Jews, for Allah forbade them the fat (of dead animals) but they rendered it, sold it, and consumed its price.”
      Reference : Sunan an-Nasa’i 4256 Book 41, Hadith 35

      There is a golden principle in Islam as Allah Almighty said:
      “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment” [al-Maa’idah 5:2].

      Therefore the income derived from doing business of selling swine meat, Intoxicants and other types of forbidden / Haram items, and transactions such as Riba and Gambling business is HARAM.

      If one earns money from a forbidden work while knowing that the work is forbidden and he was not compelled to do it, then whatever he has earned from it is not permissible for him. Rather, he should get rid of it by spending it on the public interest of Muslims or by giving it to the poor or the needy. He may not benefit from it personally unless he himself is poor or needy. In this case, he should only take the amount that would suffice his need, and get rid of the rest. Among the things that are considered to be part of his need, is to take what enables him to trade or do a permissible craft.

      However, if someone had worked in a forbidden job while he was ignorant that it is forbidden to work in it, and then he repented from that after he knew that it is forbidden, then, in this case, he is allowed to benefit from whatever he had gained from this job while he was ignorant of the prohibition according to the view of some scholars.

      Shaykh Ibn ‘Uthaymeen may Allaah have mercy upon him said, “If he had taken it (unlawful earnings) out of ignorance and he did not know that it was forbidden, then his repentance wipes out the previous sins, and what he earned is for him (to benefit of), because Allah says (what means): {So whoever has received an admonition from his Lord and desists may have what is past.} [Quran 2:275]”

      However, if he was aware that it Is prohibited, but he was weak in faith and had little insight, then, in this case, he should give it in charity; he can build mosques, repay the debts of the people who are unable to repay, or if he wishes he may give it to his needy relatives, because all these are acts of benevolence and goodwill.”

      Therefore, a Muslim should withdraw himself/herself from these types of businesses immediately if possible, and should get rid of the income received in result of them. you could spend it on charitable causes and you will be rewarded by Allah InshaAllah, not for paying charity but for getting rid of the Haram.

      Allah (Subhana Wa Ta’ala) knows Best

  4. Assalamu alaikum,
    I believe a person is committing sin if he drinks alcohol, serves alcohol or buys alcohol for someone else.
    How is the situation for a Muslim realtor brother who usually buys or sell homes for Muslims or non Muslims with 30-years ribah usury. JazakaAlla khairan.

    1. Waalaikum Assalam
      Guidelines on the kind of helping in sin that is prohibited
      Praise be to Allah.
      It is forbidden to help others in sin, because Allah, may He be exalted, says (interpretation of the meaning):
      “Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment” [al-Maa’idah 5:2].
      لا يجوز مساعدة الكافر ولا المسلم على شراء الخمر ولا غير ذلك من الشرور والمعاصي والآثام وفاعل ذلك خاسر آثم ، وقد نهى الله تعالى عن ذلك في القرآن فقال : “وتعاونوا على البر والتقوى ولا تعاونوا على الإثم والعدوان “. المائدة / 2 .
      And the Prophet (blessings and peace of Allah be upon him) said:
      “Whoever calls people to guidance will have a reward like that of those who follow him, without that detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without that detracting from their burden of sin in the slightest.” Narrated by Muslim in his Saheeh (4831)
      عن أبي هريرة رضي الله عنه مرفوعًا: «مَن دَعَا إلى هُدى، كَان لَه مِنَ الأَجر مِثل أُجُور مَن تَبِعَه، لاَ يَنقُصُ ذلك مِن أُجُورِهِم شَيئًا، ومَنْ دَعَا إلى ضَلاَلَة، كان عَلَيه مِن الإِثْم مِثل آثَامِ مَن تَبِعَه، لاَ يَنقُصُ ذلك مِن آثَامِهِم شَيْئًا».  
      [صحيح.] – [رواه مسلم.]

      And there are other texts which prove that the one who helps someone else in sin is also sinning, such as the text which curses the one who records riba and the two who witness it, and the curse on the one who carries alcohol (to someone who will drink it) and on the one who presses (the grapes etc with which it is made), and so on.
      عن أنس بن مالك قال : ” لعن رسول الله صلى الله عليه وسلم في الخمر عشرة : عاصرها ، ومعتصرها ، وشاربها ، وحاملها ، والمحمولة إليه ، وساقيها ، وبائعها ، وآكل ثمنها ، والمشتري لها ، والمشتراة له ” رواه الترمذي : ( 1259 ) وابن ماجه ( 3381 ) .والحديث : صححه الشيخ الألباني في ” صحيح الترمذي ” رقم ( 1041 ) .
      Narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed ten with regard to alcohol: the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it and the one for whom it is bought.” Al-Tirmidhi (1295)
      وعَنْ جَابِرٍ قَالَ لَعَنَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- آكِلَ الرِّبَا وَمُوكِلَهُ وَكَاتِبَهُ وَشَاهِدَيْهِ وَقَالَ هُمْ سَوَاءٌ. صحيح مسلم برقم(4177 )
       Jabir (RA) said that the Messenger of Allah (PBUH) cursed the taker of Riba, giver, the writer of it, and its two witnesses, and he said: ‘They are all equal’. (Sahih Muslim: 4177)

      Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: That is, (they are all the same) in terms of being cursed, because they co-operated in that.

      But not every kind of help is prohibited; rather what is prohibited is deliberate help in which the one who offers it intends to help the person in his sin, or direct help such as carrying alcohol or writing down contracts involving riba.
      With regard to indirect help, when one does not deliberately intend to help in sin, this is not prohibited; if it were to be prohibited, it would cause a great deal of hardship to people.
      For example, it is confirmed that it is permissible to interact with the disbelievers in terms of buying, selling, lending, borrowing, and holding items in pledge, as is indicated by the saheeh Sunnah, even though this involves indirectly helping them (in sin), because it is benefitting the disbeliever in financial terms, and enabling him to use that wealth in haraam things such as riba and the like, yet despite that Islamic teaching overlooks this kind of helping.
      Shaykh Ibn ‘Uthaymeen said: 
      It is permissible for a person to deal with someone who deals with riba, but his interactions with him are done in a sound manner. For example, it is permissible to buy goods from this man who deals in riba, and it is permissible to borrow money from him, and there is nothing wrong with that. The Prophet (blessings and peace of Allah be upon him) used to interact with the Jews, even though they used to consume haraam wealth; he used to accept their gifts and invitations, and he bought and sold with them too. 
      To sum up: if a person earns money from haraam sources but you deal with him in a permissible transaction, there is no blame on you for doing so.
      Allah (Subhana Wa Ta’ala) knows Best

  5. I would like to know if a person can pray Ishraq or Duhaa, even if they prayed fajr alone at home?

    1. Assalam alaikum dear brother/sister,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah.

      You might refer to the Hadith of the prophet (PBUH):
      حديث صحيح ولفظه كما في الترمذي عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: من صلى الغداة في جماعة، ثم قعد يذكر الله حتى تطلع الشمس، ثم صلى ركعتين كانت له كأجر حجة وعمرة. قال قال رسول الله صلى الله عليه وسلم: تامة تامة تامة. صححه الألباني في السلسلة الصحيحة.
      Al-Tirmidhi narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah.” He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In full, in full, in full.”

      This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

      Apparently the hadith conditioned the reward for praying Fajr in congregation in the Masjid and sitting in the Masjid remembering Allaah until the sun rises then prays two rak’ahs, however if due to valid/legitimate reasons such as closure of masjid right after fajr by the authorities etc. they sit at home, hopefully get the reward mentioned in the Hadith.
      But concerning women who are not obligated or not recommended for them to pray at Masjid there is difference of opinion among scholars; according to shaikh Ibn Baaz she gets the same reward as mentioned in the hadith.
      قال ابن باز ـ رحمه الله: وهكذا المرأة إذا جلست في مصلاها بعد صلاة الفجر تذكر الله، أو تقرأ القرآن حتى ترتفع الشمس ثم تصلي ركعتين, فإنه يحصل لها ذلك الأجر الذي جاءت به الأحاديث, وهو أن الله يكتب لمن فعل ذلك أجر حجة وعمرة تامتين. اهـ

      Some other scholars restricting the reward of the hadith to the men but she still receives reward of the prayer and Zikr, as Shikh Ibn Uthaimen said.
      ,وذهب بعض العلماء إلى أن هذا الثواب خاص بالرجل، لأنه هو الذي تشرع له صلاة الجماعة دون المرأة
      قال ابن عثيمين رحمه الله تعالى: أما بالنسبة لجلوسها في مصلاها في البيت حتى تطلع الشمس وتصلي ركعتين لتدرك العمرة والحجة كما جاء في الحديث فإنها لا تنال ذلك، لأن الحديث: من صلى الصبح في جماعة ثم جلس ـ والمرأة ليست ممن يصلي الصبح في جماعة, وإذا صلت في بيتها فإنها لا تنال هذا الأجر، لكنها على خير, إذا جلست تذكر الله, تسبح, تهلل, تقرأ القرآن حتى تطلع الشمس, ثم إذا ارتفعت الشمس صلت ما شاء الله أن تصلي فهي على خير.

      Allah (Subhana Wa Ta’ala) knows Best

  6. Asa,

    I have 2 questions.

    1. If you miss your fasts bc you were pregnant and then the following year bc you were nursing the baby and then got pregnant the following year and missed fast again and it continues. CAn she pay fidya if the fasts are too many to make up? 

    2. If she’s not working bc at home taking care of kids but able to pick up very little work and can pay her own fidya but easier to accept from a parent or husband. Can she accept? Can my mom pay on my behalf?

    1. Waalaikum assalam dear sister,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah. I ask Allah (SWT) to accept your good deeds and shower you with His special mercy and forgiveness in this blessed month of Ramadan. Aameen
      Related to your 1st question; There are two points to note:
      1. Pregnancy and nursing baby by themselves will not automatically grant the concession of breaking the fast but it has been restricted by the scholars to pregnant and breastfeeding women where they feared harm, whether the harm was to themselves or to their children. If pregnant and breastfeeding women will themselves be harmed by fasting or their children will be harmed, in either case, not fasting is better for them and fasting is not allowed. In case if fasting will not harm them or their children, then they have to fast and it is not permissible for them to break the fast.

      2. In case of pregnant and nursing mothers who did not fast due to their fear of themselves or their foetus/babies what should they do? The scholars differed concerning the ruling on pregnant woman and breastfeeding mothers if they do not fast. There are several opinions.
      1 – That they have to make up the fasts only. This is the view of Imam Abu Haneefah (may Allaah have mercy on him). Among the Sahaabah, it was the view of ‘Ali ibn Abi Taalib (may Allaah be pleased with him).
      2 – That if they fear for themselves, they have to make up the fast only, and if they fear for their children then they have to make up the fasts and feed one poor person for each day. This is the view of Imam al-Shaafa’i and Imam Ahmad. Al-Jassaas also narrated this from Ibn ‘Umar (may Allaah be pleased with him).
      3 – That they have to feed the poor only, and do not have to make up the fasts. Among the Sahaabah, this was the view of ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him). Ibn Qudaamah also narrated this in al-Mughni (3/37) from Ibn ‘Umar (may Allaah be pleased with him).
      The prefered and correct opinion is:
      Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. Some of the scholars are of the view that it is sufficient for them to feed one poor person for every day they missed, but this is a weak view. The correct view is that they have to make up missed fasts, just like travelers and those who are sick, because Allaah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184]
      Pregnant and breastfeeding women are likened to those who are sick, and do not come under the ruling on old men who are unable to fast. Rather they come under the ruling on those who are sick, so they should make up the fasts when they become able to do so, even if that is delayed.

      Related to the 2nd Question about the paying Fidyah on your behalf; yes it is possible and acceptable if anyone wants to pay on your behalf.

      Allah (Subhana Wa Ta’ala) knows Best

  7. As Salaam Alikum,

    Is it permissible to set conditions on how Sadaqah or Zakat should be spent by the recipient?

    For example, a person informs you that their situation is bad and that they need money to feed themselves. However, you later learn a portion of the money you gave them (whether Sadaqa or Zakat) was used for what they claimed while another portion was spent on useless things (a party, vacation, unnecessary items, etc). Can you stipulate that the entirety of the money given (Sadaqah or Zakat) should be spent on food, rent, clothing, medicine or school supplies only?

    1. Waalaikum assalam dear brother/sister,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah. I ask Allah (SWT) to accept your good deeds and shower you with His special mercy and forgiveness in this blessed month of Ramadan. Aameen
      Related to your question; Is it permissible to set conditions on how Sadaqah or Zakat should be spent by the recipient?
      It depends on the recipient , if it is a charity organization, then yes , you do have the right to stipulate how and where your Zakah money should be spent .

      If you give your money to needy individuals , then the money is theirs , not yours anymore , so, they have the right to spend it as they wish .

      However , if you do not trust the maturity or the prudence of a certain needy individual, then you either do not give him , or otherwise, give him your Zakah in kind ( not in cash) based on what you think he needs the most .
      As for your past charity/donation; it has been accepted InshaAllah, due to your sincere intention to do something good by placing your charity in rightful hands, although some of it might not had been used as you desired. And Allaah knows best.

  8. Asalamualaikum Imam Waheed. I try my best to learn Arabic vocabulary words but end up failing and not learning correctly. I can learn many words but get intimidated by the word because there are many versions of the same word but with different meanings. For example, matar means rain but ghayth can mean rain after a long period of time like after a drought. Indeed this language is wide and amazing but I don’t know where to find the contexts of the words. Please recommend the resources you learned words from when you were learning Arabic and how you learned the contexts of the words. Jzk (:

    1. Waalaikum Assalam wa rahmatullah wa barakaatuho dear brother AbdulHaseeb,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah.
      May Allah reward you for your eagerness to learn Arabic the language of Quran and make it easier for you, about your question I should say;
      Arabic as a language needs to have its own environment to be learned, listening, reading, writing, and speaking. I am pretty sure that you could learn it faster than any other language due to the nature of this language and due to your affiliation to the Deen of Islam.
      My personal experience with arabic started with the Quran and its translation, don’t memorize the meaning of the word just relate the word to other words from same roots you know will help you to build up the vocabulary. As you stated Arabic is very regular language grammatically, once you knew the root word then you could frame it the way you need it. Don’t worry too much about the vocabs in the beginning it will come later by practice of reading, listening and speaking.
      You may refer to Dr abdul A’zeem from India, Nouman Ali khan lectures about Quranic Arabic, also there is series of:
      Arabic Course for English Speaking Students – Madinah Islamic University -3 Vols
      https://www.ebay.com/itm/Madinah-Islamic-University-Arabic-Course-For-English-Speaking-Students-UKIA/174372082166?_trkparms=aid%3D1110006%26algo%3DHOMESPLICE.SIM%26ao%3D1%26asc%3D231969%26meid%3D3b273ca905bd40da8efe3ea62d306e62%26pid%3D101224%26rk%3D1%26rkt%3D5%26mehot%3Dnone%26sd%3D254596287403%26itm%3D174372082166%26pmt%3D1%26noa%3D0%26pg%3D2047675%26algv%3DSimplAMLv9PairwiseUnbiasedWeb&_trksid=p2047675.c101224.m-1

      We ask Allaah to help and guide us and you in word and in deed.

      And Allaah knows best.

  9. Assalamu Alaikum,
    I knw a brother here in California his nephew urgently needed a few thousand dollars in Afghanistan. He loaned the money right away and told his nephew that it is a loan and you have to pay it back.
    However, he told his nephew, you can return the money in one, two……five years. The only thing you need to do is to make a book on my name. Each time you a needy and poor person give him/her some money or buy him/her some thing she needs. Then, write the amount of money paid in my book (paid to me this much money on such and such a date) until the whole amount is paid. No matter how may years it takes.
    The question was asked that it a good giving Sadaqa and helping your nephew in the mean time. However, it is bed’a (nowawary in farsi) because no one has ever given such a lone to be paid to needy people during many years instead of being paid to the real lender. Is this a bed’a?

    1. Waalaikum assalam dear brother,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah. I ask Allah (SWT) to accept your good deeds and shower you with His special mercy and forgiveness in this blessed month of Ramadan. Aameen

      First related to Bida’ah, there is a great islamic principle: الأصل في العبادات الحظر إلا ما شرعه الله ورسوله by default all acts of worship are prohibited except what have been legislated by Allah and His messenger and الأصل في المعاملات والعادات الحل والإباحة by default all transactions and customs are permitted except what have been prohibited by Allah and His messenger. based on this there is no Bida’ah involved in this transaction.
      Second related to lending money with this way of paying back; 1st, this is قرض حسن means good loan which qualifies the lender for the rewards of Allah, 2nd, this is also a Sadaqa/Charity وَإِن كَانَ ذُو عُسۡرَةٍ۬ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٍ۬‌ۚ وَأَن تَصَدَّقُواْ خَيۡرٌ۬ لَّڪُمۡ‌ۖ إِن كُنتُمۡ تَعۡلَمُونَ (٢٨٠)
      And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know. (2:280)
      In fact he is the debtor and authorised agent by the lender to repay it to the poor and needy people. Even if he took some amount for himself as a needy person he could according to the agreement.

      We ask Allaah to help and guide us and you in word and in deed.
      And Allaah knows best.

  10. Salaam Alikum,

    Can you please explain how we are to understand Nifs-ul Shaban (Shab-e Barat) when the Hadith says regarding the Angel that blows the Ruh into the person:

    ثُمَّ يُرْسَلُ إلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ، وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ: بِكَتْبِ رِزْقِهِ، وَأَجَلِهِ، وَعَمَلِهِ، وَشَقِيٍّ أَمْ سَعِيدٍ
    “Then there is sent to him the angel who blows the breath of life into him and who is commanded with four matters: to write down his sustenance, his life span, his actions, and whether he will be happy or unhappy (whether or not he will enter Paradise).”

    If these things are written before we are even born, why do some say we can make dua to increase these things for us on this particular night?

    1. Waalaikum assalam,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah.

      First: “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain traditions of Prophet Muhammad, Sall-Allahu alayhi wa sallam, to prove that it is a meritorious night in which the people of the earth are attended by special Divine mercy. The Prophet (saw) said, ′Allah gazes at His creation on the fifteenth night of Sha’ban and then forgives all His slaves except for two types of people: those who attribute partners to Allah and those who have rancour for their fellow Muslims’. (Ahmad)

      Second: the portion of Hadith mentioned in the question is a part of the hadith compiled by Bukhari and Muslim as follow:

      Abdullah ibn Masud reported: The Messenger of Allah, peace and blessings be upon him, said:

      إِنَّ أَحَدَكُمْ يُجْمَعُ خَلْقُهُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا ثُمَّ يَكُونُ فِي ذَلِكَ عَلَقَةً مِثْلَ ذَلِكَ ثُمَّ يَكُونُ فِي ذَلِكَ مُضْغَةً مِثْلَ ذَلِكَ ثُمَّ يُرْسَلُ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ وَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ بِكَتْبِ رِزْقِهِ وَأَجَلِهِ وَعَمَلِهِ وَشَقِيٌّ أَوْ سَعِيدٌ فَوَالَّذِي لَا إِلَهَ غَيْرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا

      Verily, the creation of each one of you is brought together in his mother’s womb for forty days as a drop, then he is a clot for a similar period, then a morsel for a similar period, then there is sent to him the angel who blows the spirit into him and he is commanded regarding four matters: to write down his provision, his life span, his deeds, and whether he is blessed or damned. By Allah other than whom there is no God, one of you acts like the people of Paradise until he is but an arm’s length from it, and what is written overtakes him so he acts like the people of Hellfire and he enters it. Verily, one of you acts like the people of Hellfire until he is but an arm’s length from it, and what is written overtakes him so he acts like the people of Paradise and he enters it.
      Source: Ṣaḥīḥ al-Bukhārī 7016,

      Third: This hadith has nothing to do with the 15th of Sha’abaan, but the question many people ask: “If everything has already been destined to occur, then of what use is du’a, as, if Allah has written what I want, I will get it without making du’a, and if it is not written for me, then I will never get it no matter how much du’a I make?”

      The response to this question lies in understanding the outcome of anything is dependant on the performance of the efforts that are necessary to procure it. In other words, it has already been decreed, for example, that a seed will give fruit if planted, but this will not occur unless the farmer takes the appropriate efforts in irrigating the crop, maintaining it, protecting the seedling as it grows, and ensuring as much as he can that the factors are amenable for the plant to give fruit.

      So even though a person believes in the Divine Decree, he must at the same time strive all he can to ensure that the desired goal occurs. So du’a is the means that one uses to achieve the desired goal that one has, and this means in no way contradicts the destiny that has been written for that person.

      This stance is clarified by the Prophet’s hadith reported by Thawban, that he said:

      “Nothing increases one’s lifespan except good deeds, and nothing repels Divine Decree except du’a. And verily, a person may be deprived for sustenance due to a sin that he does!”
      Narrated by Ibn Majah #90 and confirmed authentic by Shaykh Al-Albani in As-Sahihah #154
      In other words, the performance of good deeds is a cause of increasing one’s life span, so if a person puts in the necessary effort, the results will be achieved, and this is also destined. So both the means to achieve a goal, and the fulfilment of the goal itself, are already decreed.

      If someone were to ask: “How can du’a repel Divine Decree?”, we would respond, “The fact that you may be ill has already been decreed by Allah for you, as has the fact that you will ask Allah to cure you of this illness (i.e. both the illness and your asking to cure the illness has been decreed). In a similar manner, a person may be deprived of his sustenance that was decreed for him since Allah’s eternal knowledge encompassed the fact that this person would perform a sinful deed that would cause deprivation of his sustenance. All of this, then, is from the decree of Allah, all Glory and Praise be to Him.”

      We ask Allaah to help and guide us and you in word and in deed.

      And Allaah knows best.

  11. Assalamu alaikum,
    I know a brother he has an yearly program giving about 3000 breads every day to about 300 families for 30 days in the month of Ramadan.
    This brother makes contracts with about 15-20 bakeries and pay cash to each bakery for the bread. Can he count the money paid to the bakeries as Zakatul-Mal?
    To make the question more complete,
    Some families prefer to bake their own breads. So, they get big bags of wheat flour instead of bread. The brother, of course, pays cash for the flour. Can he count these kind of cash payments in Zakatul-Mal?

    1. Waalaikum assalam,
      In the name of Allah, Most Compassionate, Most Merciful, Praise be to Allah.
      May Allah reward you for your good deeds, about your question I should say;

      The basic principle is that zakaah must given in the form of the wealth on which zakaah is being paid, so zakaah on cash must be given in cash, and zakaah on an’aam animals must be given in animals, and zakaah on crops must be given in crops, except zakaah on trade goods which may be given from the value of the goods or from the trade goods themselves.

      If the poor person is foolish and does not handle money well, then it is permissible to give him zakaah in the form of specific goods rather than cash, based on what is in the best interests of the poor person and so as to meet his needs.

      It is permissible to give instead of cash goods such as fabric, food; cooked/backed or raw and so on, if it seems that this will serve the interests of those who are entitled to zakaah, based on the equivalent value.
      So if the the best interest of the poor people is in having flour instead of bread then it is better to buy them flour and in both cases it is counted as Zakaat ul Maal.
      We ask Allaah to help and guide us and you in word and in deed.

      And Allaah knows best.

    1. In the name of Allah, Most Compassionate, Most Merciful,
      There is no restriction to break fruits from the trees after sunset or you could say get close to trees after sunset except for what the Prophet Sallallaho alaihi wa sallam mentioned that at Maghrib time children should not go out to play as this is the time the Jinn (spirits) and devils come out:
      it is narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

      “When the wings of the night spread – or when evening comes – keep your children in, for the devils come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allaah, for the shaytaan (devil) does not open a closed door. And tie up your waterskins and mention the name of Allaah, and cover your vessels and mention the name of Allaah, even if you only put something over them, and extinguish your lamps.”

      Narrated by al-Bukhaari (3280) and Muslim (2012).

      The commands mentioned in this hadeeth are to be understood as recommendations and advice, according to most scholars, as was stated by a number of scholars, such as Ibn Muflih in al-Furoo’ (1/132), al-Haafiz Ibn Hajar in Fath al-Baari (11/97).
      And Allaah knows best.

  12. Assalamu alaikum’
    A masjid in our area recently bought a church for about a little over two million dollars. Alhamdu lilllah, the masjid already has about two million dollars on hand and can easily raise the remaining money, or more than it needs, in fund raising soon. So, all the loan will be paid soon.
    My question is:
    Is it good to donate to the masjid, that already has surplus money, for Sadaqa Jariah?
    Or donate(send money) to Afghanistan poor and needy in this winter.

    1. Waalaikum assalam,
      May Allah reward you for your good deeds, about your question I should say;
      In the name of Allah, Most Compassionate, Most Merciful,
      If your money is from your zakah then it can’t be used for construction of the Masjid or similar expenses because zakah has its own 8 categories to be paid to. If it is general charity you want to pay the priority should go to your relative in order to receive the reward of sadaqa and Sila maintaining the ties of kinship. When you helped someone survived or saved as if you had saved the whole humanity.
      And Allah knows best

    1. In the name of Allah, Most Compassionate, Most Merciful,
      It is not permissible for men to wear anything made of gold, whether it is a watch, a ring or anything else.
      That is because of the report narrated by Abu Dawood (4057), al-Nasaa’i (5144) and Ibn Maajah (3595) from ‘Ali ibn Abi Taalib (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) took a piece of silk in his right hand and some gold in his left, then he said: “These two are haraam for the men of my ummah and halaal for the females.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 
      If the watch or its band are made of gold, it is not permissible for men to wear it. If it is not made of gold, then it is permissible for men to wear it.
      But if the watch is made of precious stones, not gold, it is permissible for men to wear it, so long as it is not women’s jewellery and does not resemble such, and so long as keeping it is not extravagance. 
      And Allah knows best

  13. Salaam Alikum,

    Sometimes I wake up very close to the end of Fajr time, with just minutes or so remaining before the sunrise. In this situation, should I skip the sunnah prayer and do the fard only? Can I do the sunnah portion at a later time?

    1. Waalaikum asslam,
      Jazakallh khairan for your question, here is the Answer:

      In the name of Allah, Most Compassionate, Most Merciful,
      Fajr 2 Raka’h Sunnah is the most emphasized one which should be prayed before Fardh, If you missed it due to shortage of time or joining an established congregational prayer then you could make up your sunnah prayer after sunrise (Prohibited time).
      And Allah knows best

  14. Assalam Alaikum
    Someone requested me to ask you the following question:
    Is it halal to have a shop or a business of exchanging money ( Saraf), like we have many in our major cities. Changing one kind of currency to another.

    1. Waalaikum asslam,
      Jazakallh khairan for your question, here is the Answer:

      In the name of Allah, Most Compassionate, Most Merciful,
      Dealing in currency, buying and selling, is permissible, but that is subject to the condition that the exchange be hand-to-hand if the currencies are different. If a person sells Afghan currency for American or Egyptian or whatever currency hand to hand, there is nothing wrong with that, such as if he buys dollars for Afghan currency hand to hand, exchanging it in one sitting, or he buys Indian or English currency etc for the Russian or whatever currency hand to hand, there is nothing wrong with that. But if there is a delay, then it is not permissible, and if the exchange is not done in the same sitting, it is not permissible, because in that case it is regarded as a kind of riba-based transaction. So the exchange must take place in the same sitting, hand to hand, if the currencies are different. But if they are of the same kind, two conditions must be met: they should be of equal amounts and the exchange should take place in the same sitting, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold for gold, silver for silver…”
       The ruling on currency is as mentioned above; if they are different then it is permissible for the amounts exchanged to be different, so long as the exchange takes place in the same sitting. If they are of the same kind, such as dollars for dollars, or dinars for dinars, then the exchange must take place in the same sitting and they should be of the same amount.
      And Allaah is the source of strength. 

  15. آیا درست است که اگر در نماز کاملا خشوع نداشته باشی خداوند آن را نمی‌پذیرد؟

    1. بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
      الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد:

      الحمدلله.
      مطلوب آن است که نمازگزار در نمازش خاشع باشد، زیر االله متعال می‌فرماید:
      قَدْ أَفْلَحَ الْمُؤْمِنُونَ (۱) الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ [مؤمنون: ۱ ـ ۲]
      (به راستی که مومنان رستگار شدند (۱) همانان که در نمازشان خاشعند).
      روی آوردن به نماز و خشوع در آن از مهم‌ترین مسائل و روح نماز است، برای همین باید به فروتنی و آرامش در نماز؛ در سجود و رکوع و نشستن بین دو سجده و پس از بلند شدن از رکوع توجه کرد و در آن عجله نکرد.
      و اگر این خشوع در نماز آنقدر رعایت نشود که به نوک زدن در نماز و آرام نگرفتن در حرکاتش بینجامید باعث بطلان نماز می‌شود.
      اما اگر در نمازش آرامش دارد ولی گاه فراموشی یا برخی افکار به ذهنش می‌آید، این فراموشی نماز را باطل نمی‌کند اما بهره‌اش از نمازش همان قدر است که حواسش بوده و در آن خشوع داشته و به آن روی آورده، و ثواب آن را دارد، و هر چه در آن سهل‌انگاری کند ثوابش را از دست می‌دهد، بنابراین شایسته است که بنده به نماز روی آورد و در آن آرامش داشته باشد و در برابر الله خشوع و فروتنی نماید تا ثوابش کامل گردد. اما نمازش باطل نمی‌شود مگر در صورتی که در طمأنینه یا آرامش او خلل وارد گردد، مثلا اگر رکوعی کند که در آن آرامش نگیرد و عجله کند و اعضایش در جاهای خود قرار نگیرند. واجب آن است که آرام گیرد طوری که هر عضوی به جایش بازگردد و بتواند سبحان ربی العظیم را در رکوع و سبحان ربی الاعلی را در سجده، و ربنا ولک الحمد تا آخر آن را پس از بلند شدن از رکوع، و رب اغفرلی را در بین دو سجده بگوید که این لازم است.
      هنگامی که پیامبر ـ صلی الله علیه وسلم ـ مردی را دید که در نمازش آرامش ندارد و بلکه نوک می‌زند به او امر کرد که نمازش را دوباره بخواند و فرمودک نماز بگزار چرا که تو نماز نگزاردی و این آرامش مهم‌ترین بخش خشوع است و خشوعی است که در نماز ـ در رکوع و سجود و بین دو سجده و هنگام بلند شدن از رکوع ـ واجب است. به این آرامش طُمَأنینه می‌گویند که به آن خشوع نیز گفته می‌شود. این طمانینه لازم است در آن حد که هر عضو و استخوان به جایش بازگردد. وقتی به رکوع رفت آرام بگیرد تا استخوان‌ها و اعضایش سرجای خود قرار گیرند، وقتی از رکوع بلند شد در حالی که ایستاده آرام گیرد، و هرگاه به سجده رفت آرام گیرد و عجله نکند تا همه‌ی استخوان‌های کمر در جایشان آرام گیرند».
      شیخ عبدالعزیز بن باز رحمه الله

  16. سلام علیکم

    من چند سال شده که زکات ندادم و فکر میکنم سرم
    فرض بود در این زمان چی کنم؟

    1. Question:
      I have not paid Zakat for many years while it was obligatory on me, What should I do now?

      ANSWER
      In the name of Allah, Most Compassionate, Most Merciful,
      Zakat becomes obligatory upon an individual when he/she becomes the owner of the appointed Zakat-payable amount (nisab) for the first time in his/her life after reaching puberty. This Nisab is 612.36 grams of silver and/or 87.48 grams of gold. If one has wealth to the value of the above-mentioned Nisab, one will be known as Sahib al-Nisab, hence Zakat will be obligatory at the rate of 2.5%. Thereafter, Zakat will be payable each year at the appointed date.
      It should also be remembered that Zakat is to be paid only on certain items, namely: 1) Gold and silver, 2) Cash, 3) Merchandise (i.e. items for resale), 4) Agricultural produce, 5) Livestock. As such, one will have to add the value of all these types of wealth and pay 2.5% of the total.
      Therefore, if you have not paid Zakat for the previous years, you need to make a precautionary estimation as to the total wealth that was owned by you each year in the form of the items mentioned above. You need to estimate how much savings you had each year, whether the cash was at hand, in the bank, in the form of checks, financial certificates or any other form. You need to estimate how much gold and/or silver you possessed (if any) and how much business wealth (i.e items for resale) you owned.
      Whatever total amount you consider to be your savings for each year, Zakat will be payable on that amount. In order to determine this correctly, you may look at your previous bank statements, your wage slips and anything else that may be of help. It would be better to pay slightly more than the amount that was estimated, so as not to pay an amount that is less than what was required. It is better to be safe and sure by paying more than the amount that was estimated.
      And Allah knows best

    1. بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
      الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد:

      In the first two rakah of Fajr, Maghrib and Isha recitation of the Quran will be made aloud while in Zuhr, Asr and other sunnah and nafl salah, the Quran will be recited silently. If a person is performing salah of Maghrib and Fajr alone, then it is up to him whether to recite the Holy Quran loudly or silently but it is better for him to recite it loudly. If one is offering qaza salah alone he should recite silently, but if salah is offered in congregation, it should be loudly. Loud recitation is to recite so loudly that other people can also hear it, and silent recitation is to articulate the letters in such a voice that is heard only by the one who recites.

      For more details and proofs see I’la al-Sunan (4: 3-17 p. Idaratul Quran al-Uloom al-Islamia, Karachi, Pakistan) and al-Dur al-Mukhtar and Shami (Kitab al-Salah, Bab Sifah al-salah, Fazlun Fil Qirah 2:249-251, p. Maktaba Zakaria Deoband).

      Allah (Subhana Wa Ta’ala) knows Best

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