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Is it permissible to use oil in the ears while fasting?
Scholars agree on three general actions that nullify the fast: intentional consumption of food or drinks, intentional consumption of liquids, and engaging in sexual intercourse during fasting hours. ...
Read Moreالحمد لله رب العالمين والصلاة والسلام على أشرف المرسلين سيدنا محمد خاتم الأنبياء والمرسلين أما بعد:
Scholars agree on three general actions that nullify the fast: intentional consumption of food or drinks, intentional consumption of liquids, and engaging in sexual intercourse during fasting hours.
Regarding the use of oil in the ears during fasting, Shaykh Muhammad ibn Salih al-Uthaymin stated that eye drops, kohl, and ear drops do not break the fast as there is no evidence suggesting so, and the eye and ear are not openings for food and drink consumption. (Fatawa al-Siyam, p. 206)
Shaykh Abdul Aziz bin Baaz held a slightly different position, suggesting that if one tastes the drops, they should make up the fast as a precautionary measure. However, it is not obligatory, as the ears are not considered entry points for food and drink. (Majmoo Al-Fatawa 15/260)
The most accurate view is that using ear drops/oil does not nullify one's fast. However, it is advisable to avoid using them unless there is a dire necessity. This is in line with the principle of caution and preserving the sanctity of fasting.
Regarding the use of oil in the ears during fasting, Shaykh Muhammad ibn Salih al-Uthaymin stated that eye drops, kohl, and ear drops do not break the fast as there is no evidence suggesting so, and the eye and ear are not openings for food and drink consumption. (Fatawa al-Siyam, p. 206)
Shaykh Abdul Aziz bin Baaz held a slightly different position, suggesting that if one tastes the drops, they should make up the fast as a precautionary measure. However, it is not obligatory, as the ears are not considered entry points for food and drink. (Majmoo Al-Fatawa 15/260)
The most accurate view is that using ear drops/oil does not nullify one's fast. However, it is advisable to avoid using them unless there is a dire necessity. This is in line with the principle of caution and preserving the sanctity of fasting.
والله تعالى أعلى واعلم
Answered by: Fatawa committee Salafi Jamiat
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is it permissible to use oil in the ears while fasting?
Scholars agree on three general actions that nullify the fast: intentional consumption of food or drinks, intentional consumption of liquids, and engaging in sexual intercourse during fasting hours. ...
Read Moreالحمد لله رب العالمين والصلاة والسلام على أشرف المرسلين سيدنا محمد خاتم الأنبياء والمرسلين أما بعد:
Scholars agree on three general actions that nullify the fast: intentional consumption of food or drinks, intentional consumption of liquids, and engaging in sexual intercourse during fasting hours.
Regarding the use of oil in the ears during fasting, Shaykh Muhammad ibn Salih al-Uthaymin stated that eye drops, kohl, and ear drops do not break the fast as there is no evidence suggesting so, and the eye and ear are not openings for food and drink consumption. (Fatawa al-Siyam, p. 206)
Shaykh Abdul Aziz bin Baaz held a slightly different position, suggesting that if one tastes the drops, they should make up the fast as a precautionary measure. However, it is not obligatory, as the ears are not considered entry points for food and drink. (Majmoo Al-Fatawa 15/260)
The most accurate view is that using ear drops/oil does not nullify one's fast. However, it is advisable to avoid using them unless there is a dire necessity. This is in line with the principle of caution and preserving the sanctity of fasting.
Regarding the use of oil in the ears during fasting, Shaykh Muhammad ibn Salih al-Uthaymin stated that eye drops, kohl, and ear drops do not break the fast as there is no evidence suggesting so, and the eye and ear are not openings for food and drink consumption. (Fatawa al-Siyam, p. 206)
Shaykh Abdul Aziz bin Baaz held a slightly different position, suggesting that if one tastes the drops, they should make up the fast as a precautionary measure. However, it is not obligatory, as the ears are not considered entry points for food and drink. (Majmoo Al-Fatawa 15/260)
The most accurate view is that using ear drops/oil does not nullify one's fast. However, it is advisable to avoid using them unless there is a dire necessity. This is in line with the principle of caution and preserving the sanctity of fasting.
والله تعالى أعلى واعلم
Answered by: Fatawa committee Salafi Jamiat
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Question about Fajr prayer time during Ramadan
From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103). The entering of mo...
Read Moreبسم الله الرحمن الرحيم و الصلوة و السلام علي أشرف الأنبياء والمرسلين نبينا محمد وعلى آله وصحبه أجمعين أما بعد
From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).
The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.
Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.
Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"
He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."
In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.
The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.
Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.
Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"
He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."
In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Question about Fajr prayer time during Ramadan
From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103). The entering of mo...
Read Moreبسم الله الرحمن الرحيم و الصلوة و السلام علي أشرف الأنبياء والمرسلين نبينا محمد وعلى آله وصحبه أجمعين أما بعد
From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).
The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.
Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.
Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"
He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."
In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.
The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.
Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.
Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"
He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."
In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Fasting days missed due to pregnancy/breastfeeding - Fidyah or make-up?
As for the pregnant or breasfeeding woman, she will pay the fidyah and she will not have to make up for those days. This is supported by the following narrations: Ibn Abbaas (radiyallaahu anhumaa) sa...
Read Moreوعليكم السلام ورحمة الله وبركاته
Bismillaahir rahmanir raheem
Bismillaahir rahmanir raheem
As for the pregnant or breasfeeding woman, she will pay the fidyah and she will not have to make up for those days. This is supported by the following narrations:
Ibn Abbaas (radiyallaahu anhumaa) said: "If the pregnant woman fears for herself, or the breastfeeding woman for her child in Ramadān, then they are to break their fast and in place feed a poor person for each day and they are not to make up the missed days." [tafsir tabari]
Ibn Abbaas (radiyallaahu anhumaa) saw the mother of his child who was either pregnant or breastfeeding, so he said: "You are from those who fasts with much difficulty. Upon you is to feed in the place of your fast, a poor person for each day missed, and there is no making up the missed days upon you." [tafsir tabari, daarqutni]
Ibn Umar (radiyallaahu anhumaa) said: "The pregnant and breastfeeding women break their fast and they do not make Qadhaa (i.e. they do not make up what is missed)." [tafsir tabari]
Regarding the Fidyah:
A pregnant woman asked Ibn Umar (radiyallaahu anhumaa) about her fast, so he said: "Break your fast and feed for each missed day a poor person and do not make up the days." [daarqutni]
Ibn Umar (radiyallaahu anhumaa) was asked about a pregnant woman who fears for her unborn child, so he responded: "Let her break her fast and feed a poor person for each missed day one mudd of wheat." [musnad shafi, bayhaqi]
A mudd is both hands cupped together which equates to 600 grams. So, a Prophetic saa' is 2.4kg, and half a saa' is 1.2kg.
Ibn Abbaas (radiyallaahu anhumaa) said: "If the pregnant woman fears for herself, or the breastfeeding woman for her child in Ramadān, then they are to break their fast and in place feed a poor person for each day and they are not to make up the missed days." [tafsir tabari]
Ibn Abbaas (radiyallaahu anhumaa) saw the mother of his child who was either pregnant or breastfeeding, so he said: "You are from those who fasts with much difficulty. Upon you is to feed in the place of your fast, a poor person for each day missed, and there is no making up the missed days upon you." [tafsir tabari, daarqutni]
Ibn Umar (radiyallaahu anhumaa) said: "The pregnant and breastfeeding women break their fast and they do not make Qadhaa (i.e. they do not make up what is missed)." [tafsir tabari]
Regarding the Fidyah:
A pregnant woman asked Ibn Umar (radiyallaahu anhumaa) about her fast, so he said: "Break your fast and feed for each missed day a poor person and do not make up the days." [daarqutni]
Ibn Umar (radiyallaahu anhumaa) was asked about a pregnant woman who fears for her unborn child, so he responded: "Let her break her fast and feed a poor person for each missed day one mudd of wheat." [musnad shafi, bayhaqi]
A mudd is both hands cupped together which equates to 600 grams. So, a Prophetic saa' is 2.4kg, and half a saa' is 1.2kg.
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Fasting days missed due to pregnancy/breastfeeding - Fidyah or make-up?
As for the pregnant or breasfeeding woman, she will pay the fidyah and she will not have to make up for those days. This is supported by the following narrations: Ibn Abbaas (radiyallaahu anhumaa) sa...
Read Moreوعليكم السلام ورحمة الله وبركاته
Bismillaahir rahmanir raheem
Bismillaahir rahmanir raheem
As for the pregnant or breasfeeding woman, she will pay the fidyah and she will not have to make up for those days. This is supported by the following narrations:
Ibn Abbaas (radiyallaahu anhumaa) said: "If the pregnant woman fears for herself, or the breastfeeding woman for her child in Ramadān, then they are to break their fast and in place feed a poor person for each day and they are not to make up the missed days." [tafsir tabari]
Ibn Abbaas (radiyallaahu anhumaa) saw the mother of his child who was either pregnant or breastfeeding, so he said: "You are from those who fasts with much difficulty. Upon you is to feed in the place of your fast, a poor person for each day missed, and there is no making up the missed days upon you." [tafsir tabari, daarqutni]
Ibn Umar (radiyallaahu anhumaa) said: "The pregnant and breastfeeding women break their fast and they do not make Qadhaa (i.e. they do not make up what is missed)." [tafsir tabari]
Regarding the Fidyah:
A pregnant woman asked Ibn Umar (radiyallaahu anhumaa) about her fast, so he said: "Break your fast and feed for each missed day a poor person and do not make up the days." [daarqutni]
Ibn Umar (radiyallaahu anhumaa) was asked about a pregnant woman who fears for her unborn child, so he responded: "Let her break her fast and feed a poor person for each missed day one mudd of wheat." [musnad shafi, bayhaqi]
A mudd is both hands cupped together which equates to 600 grams. So, a Prophetic saa' is 2.4kg, and half a saa' is 1.2kg.
Ibn Abbaas (radiyallaahu anhumaa) said: "If the pregnant woman fears for herself, or the breastfeeding woman for her child in Ramadān, then they are to break their fast and in place feed a poor person for each day and they are not to make up the missed days." [tafsir tabari]
Ibn Abbaas (radiyallaahu anhumaa) saw the mother of his child who was either pregnant or breastfeeding, so he said: "You are from those who fasts with much difficulty. Upon you is to feed in the place of your fast, a poor person for each day missed, and there is no making up the missed days upon you." [tafsir tabari, daarqutni]
Ibn Umar (radiyallaahu anhumaa) said: "The pregnant and breastfeeding women break their fast and they do not make Qadhaa (i.e. they do not make up what is missed)." [tafsir tabari]
Regarding the Fidyah:
A pregnant woman asked Ibn Umar (radiyallaahu anhumaa) about her fast, so he said: "Break your fast and feed for each missed day a poor person and do not make up the days." [daarqutni]
Ibn Umar (radiyallaahu anhumaa) was asked about a pregnant woman who fears for her unborn child, so he responded: "Let her break her fast and feed a poor person for each missed day one mudd of wheat." [musnad shafi, bayhaqi]
A mudd is both hands cupped together which equates to 600 grams. So, a Prophetic saa' is 2.4kg, and half a saa' is 1.2kg.
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
How much is Zakah/Sadaqatul-fitr in South African Rands?
That which is obligatory is half a saa' of wheat or a saa' of dates, raisins, barley or dried yogurt or any other kinds of foods that can take their place, such as rice and other staple foods. The pr...
Read Moreبسم الله الرحمن الرحيم و الصلوة و السلام علي أشرف الأنبياء والمرسلين نبينا محمد وعلى آله وصحبه أجمعين وسلم أما بعد:
That which is obligatory is half a saa' of wheat or a saa' of dates, raisins, barley or dried yogurt or any other kinds of foods that can take their place, such as rice and other staple foods.
The proof is the statement: Urwa Ibn az-Zubair who said, Asma Bint Abu Bakr, during the time of the messenger ﷺ, used to give the zakah on behalf of her family, to the free and the slaves among them. She would give half a saa' of wheat or a saa' of dates, according to the measures and a saa that would support them. (at tahaawi volume 2/43).
As for giving other than wheat, then it should be a saa'. The proof is as follows: Abu Saeed Al khudri who said, we used to give zakat Al fitr as a saa' of meal, Barley, dates, dried yogurt or raisens. (agreed upon by Bukhari and Muslim)
As for the amount of a saa' or half a saa': Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]
As for giving the value of zakaa tul fitr in money instead of actual food, it is not allowed, the hanafee mathab allows this but there is no mention of this in the Quran nor sunnah nor did the sahaabah mention it.
Imaam an nawawi (May Allah have mercy on him) stated: according to most of the jurist, it is not allowed to give its value, however Abu haneefah (May Allah have mercy on him) has permitted it. (Imaam nawawi mentioned it in the commentary of Muslim volume 7 page 20).
However, you may appoint an organisation to carry out this responsibility on your behalf by sending them the cash to buy 2.4kg of staple food as stated above to distribute it before the Eid Salaah.
The proof is the statement: Urwa Ibn az-Zubair who said, Asma Bint Abu Bakr, during the time of the messenger ﷺ, used to give the zakah on behalf of her family, to the free and the slaves among them. She would give half a saa' of wheat or a saa' of dates, according to the measures and a saa that would support them. (at tahaawi volume 2/43).
As for giving other than wheat, then it should be a saa'. The proof is as follows: Abu Saeed Al khudri who said, we used to give zakat Al fitr as a saa' of meal, Barley, dates, dried yogurt or raisens. (agreed upon by Bukhari and Muslim)
As for the amount of a saa' or half a saa': Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]
As for giving the value of zakaa tul fitr in money instead of actual food, it is not allowed, the hanafee mathab allows this but there is no mention of this in the Quran nor sunnah nor did the sahaabah mention it.
Imaam an nawawi (May Allah have mercy on him) stated: according to most of the jurist, it is not allowed to give its value, however Abu haneefah (May Allah have mercy on him) has permitted it. (Imaam nawawi mentioned it in the commentary of Muslim volume 7 page 20).
However, you may appoint an organisation to carry out this responsibility on your behalf by sending them the cash to buy 2.4kg of staple food as stated above to distribute it before the Eid Salaah.
الله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
How much is Zakah/Sadaqatul-fitr in South African Rands?
That which is obligatory is half a saa' of wheat or a saa' of dates, raisins, barley or dried yogurt or any other kinds of foods that can take their place, such as rice and other staple foods. The pr...
Read Moreبسم الله الرحمن الرحيم و الصلوة و السلام علي أشرف الأنبياء والمرسلين نبينا محمد وعلى آله وصحبه أجمعين وسلم أما بعد:
That which is obligatory is half a saa' of wheat or a saa' of dates, raisins, barley or dried yogurt or any other kinds of foods that can take their place, such as rice and other staple foods.
The proof is the statement: Urwa Ibn az-Zubair who said, Asma Bint Abu Bakr, during the time of the messenger ﷺ, used to give the zakah on behalf of her family, to the free and the slaves among them. She would give half a saa' of wheat or a saa' of dates, according to the measures and a saa that would support them. (at tahaawi volume 2/43).
As for giving other than wheat, then it should be a saa'. The proof is as follows: Abu Saeed Al khudri who said, we used to give zakat Al fitr as a saa' of meal, Barley, dates, dried yogurt or raisens. (agreed upon by Bukhari and Muslim)
As for the amount of a saa' or half a saa': Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]
As for giving the value of zakaa tul fitr in money instead of actual food, it is not allowed, the hanafee mathab allows this but there is no mention of this in the Quran nor sunnah nor did the sahaabah mention it.
Imaam an nawawi (May Allah have mercy on him) stated: according to most of the jurist, it is not allowed to give its value, however Abu haneefah (May Allah have mercy on him) has permitted it. (Imaam nawawi mentioned it in the commentary of Muslim volume 7 page 20).
However, you may appoint an organisation to carry out this responsibility on your behalf by sending them the cash to buy 2.4kg of staple food as stated above to distribute it before the Eid Salaah.
The proof is the statement: Urwa Ibn az-Zubair who said, Asma Bint Abu Bakr, during the time of the messenger ﷺ, used to give the zakah on behalf of her family, to the free and the slaves among them. She would give half a saa' of wheat or a saa' of dates, according to the measures and a saa that would support them. (at tahaawi volume 2/43).
As for giving other than wheat, then it should be a saa'. The proof is as follows: Abu Saeed Al khudri who said, we used to give zakat Al fitr as a saa' of meal, Barley, dates, dried yogurt or raisens. (agreed upon by Bukhari and Muslim)
As for the amount of a saa' or half a saa': Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]
As for giving the value of zakaa tul fitr in money instead of actual food, it is not allowed, the hanafee mathab allows this but there is no mention of this in the Quran nor sunnah nor did the sahaabah mention it.
Imaam an nawawi (May Allah have mercy on him) stated: according to most of the jurist, it is not allowed to give its value, however Abu haneefah (May Allah have mercy on him) has permitted it. (Imaam nawawi mentioned it in the commentary of Muslim volume 7 page 20).
However, you may appoint an organisation to carry out this responsibility on your behalf by sending them the cash to buy 2.4kg of staple food as stated above to distribute it before the Eid Salaah.
الله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is following the Shafi madhab wrong?
The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the ye...
Read Moreو عليكم السلام ورحمة الله وبركاته
The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the year 150 AH and who passed away in the year 204 AH. He formulated a methodology in Islamic Jurisprudence which was implemented and taught by his students after him, like Imaam Al-Muzanee for example.
It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.
What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.
If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.
In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.
A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.
It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.
It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.
What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.
If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.
In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.
A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.
It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is following the Shafi madhab wrong?
The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the ye...
Read Moreو عليكم السلام ورحمة الله وبركاته
The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the year 150 AH and who passed away in the year 204 AH. He formulated a methodology in Islamic Jurisprudence which was implemented and taught by his students after him, like Imaam Al-Muzanee for example.
It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.
What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.
If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.
In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.
A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.
It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.
It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet ﷺ. This was the motive of all of the other Imams.
What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet ﷺ and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.
If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet ﷺ was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.
In response to the second part:
The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.
A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet ﷺ said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.
It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is our stance on Mu'awiyah ibn Abi Sufyan?
Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just rule...
Read Moreوعليكم السلام ورحمة الله وبركاته
In the Name of Allaāh, the Most Gracious, the Most Merciful
In the Name of Allaāh, the Most Gracious, the Most Merciful
Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just ruler, and a scholar among the Companions.
His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.
Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.
The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.
Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.
Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:
"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]
His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.
Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.
The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.
Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.
Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:
"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]
والله تعالى أعلى واعلم
Answered by: Shaykh Ismail Saidi
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is our stance on Mu'awiyah ibn Abi Sufyan?
Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just rule...
Read Moreوعليكم السلام ورحمة الله وبركاته
In the Name of Allaāh, the Most Gracious, the Most Merciful
In the Name of Allaāh, the Most Gracious, the Most Merciful
Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him) is one of the noble Companions of the Prophet (peace be upon him) and the scribe of divine revelation. He was a righteous Muslim, a just ruler, and a scholar among the Companions.
His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.
Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.
The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.
Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.
Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:
"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]
His Leadership and Justice:
Mu'awiyah was known for his forbearance, wisdom, and justice. He ruled the Muslim lands with fairness and extended Islamic authority. His era witnessed significant Islamic conquests and expansion.
Regarding the Conflict with Ali:
The conflict between Mu'awiyah and Ali ibn Abi Talib (may Allaāh be pleased with them both) was a political dispute (fitnah) among the Companions, not a matter of disbelief or righteousness. Both were sincere in their positions, seeking what they believed to be correct.
The Prophet (peace be upon him) said about the conflict: "This son of mine is a Sayyid (leader), and perhaps through him Allaāh will reconcile two great groups of Muslims." [Sahih al-Bukhari 2704] - referring to Hasan ibn Ali making peace with Mu'awiyah.
Our Position as Ahlus-Sunnah:
Ahlus-Sunnah wal-Jama'ah love all the Companions, withhold from speaking ill of them, and believe that they are the best generation. We do not take sides in their disputes, and we ask Allaāh to be pleased with all of them.
Warning Against Reviling Mu'awiyah:
Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:
"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]
والله تعالى أعلى واعلم
Answered by: Shaykh Ismail Saidi
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Marriage guidance for a Muslim woman with non-Muslim family
Alhamdu lillah, the marriage process in Islam is simple however there are requirements for it to be correct according to the sunnah, and that is to have a waliy (legitimate guardian) and two witnesses...
Read Moreبسم الله والحمد لله والصلاة والسلام على رسول الله وصحبه أما بعد:
Alhamdu lillah, the marriage process in Islam is simple however there are requirements for it to be correct according to the sunnah, and that is to have a waliy (legitimate guardian) and two witnesses and they must be all muslims.
Traditional ways and etiquette which is not part of the religion of the disbelievers and does not oppose and violate the Sunnah and Shari'ah may be accommodated where the necessity arises and an example of this is giving gifts to the parents etc. Such an action can facilitate Dawah activities in the family.
In the case where a legitimate guardian is not found due to the family of a woman being non-muslims then she is to be married by a muslim judge who represents her in an islamic court. the prophet ﷺ said:
"No marriage without the legitimate guardian and two trustworthy witnesses" [Saheeh Al-Jaami' 3/21]
and the prophet ﷺ also said: "... a leader is a legitimate guardian for the one who does not have a legitimate guardian" [Saheeh Abi Dawud 2083]
then in a case where she is in a land with no islamic rulership or Islamic courts then she chooses who will represent her in marriage as a guardian. this is in accordance to the fiqh principle: "Necessities permit the forbidden"
imaam Ibn Qudaama Al-Maqdisiy said: "If the woman does not have a legitimate guardian or someone of authority to marry her off then what is related from Ahmad is that a just man may marry her off with her permission" [Al-Mughnee 7/351]
what is referred to as "a just man" is a righteous muslim as was mentioned by the scholars.
Even though her parents cannot be her legitimate guardian islamically it is still recommended that she consults them to avoid problems and to show regard of their parenthood. In the consultation process due consideration is given to the command of being dutiful to parents but not that they can make any decisive rulings or judgements in opposition to the Shari'ah.
Traditional ways and etiquette which is not part of the religion of the disbelievers and does not oppose and violate the Sunnah and Shari'ah may be accommodated where the necessity arises and an example of this is giving gifts to the parents etc. Such an action can facilitate Dawah activities in the family.
In the case where a legitimate guardian is not found due to the family of a woman being non-muslims then she is to be married by a muslim judge who represents her in an islamic court. the prophet ﷺ said:
"No marriage without the legitimate guardian and two trustworthy witnesses" [Saheeh Al-Jaami' 3/21]
and the prophet ﷺ also said: "... a leader is a legitimate guardian for the one who does not have a legitimate guardian" [Saheeh Abi Dawud 2083]
then in a case where she is in a land with no islamic rulership or Islamic courts then she chooses who will represent her in marriage as a guardian. this is in accordance to the fiqh principle: "Necessities permit the forbidden"
imaam Ibn Qudaama Al-Maqdisiy said: "If the woman does not have a legitimate guardian or someone of authority to marry her off then what is related from Ahmad is that a just man may marry her off with her permission" [Al-Mughnee 7/351]
what is referred to as "a just man" is a righteous muslim as was mentioned by the scholars.
Even though her parents cannot be her legitimate guardian islamically it is still recommended that she consults them to avoid problems and to show regard of their parenthood. In the consultation process due consideration is given to the command of being dutiful to parents but not that they can make any decisive rulings or judgements in opposition to the Shari'ah.
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Marriage guidance for a Muslim woman with non-Muslim family
Alhamdu lillah, the marriage process in Islam is simple however there are requirements for it to be correct according to the sunnah, and that is to have a waliy (legitimate guardian) and two witnesses...
Read Moreبسم الله والحمد لله والصلاة والسلام على رسول الله وصحبه أما بعد:
Alhamdu lillah, the marriage process in Islam is simple however there are requirements for it to be correct according to the sunnah, and that is to have a waliy (legitimate guardian) and two witnesses and they must be all muslims.
Traditional ways and etiquette which is not part of the religion of the disbelievers and does not oppose and violate the Sunnah and Shari'ah may be accommodated where the necessity arises and an example of this is giving gifts to the parents etc. Such an action can facilitate Dawah activities in the family.
In the case where a legitimate guardian is not found due to the family of a woman being non-muslims then she is to be married by a muslim judge who represents her in an islamic court. the prophet ﷺ said:
"No marriage without the legitimate guardian and two trustworthy witnesses" [Saheeh Al-Jaami' 3/21]
and the prophet ﷺ also said: "... a leader is a legitimate guardian for the one who does not have a legitimate guardian" [Saheeh Abi Dawud 2083]
then in a case where she is in a land with no islamic rulership or Islamic courts then she chooses who will represent her in marriage as a guardian. this is in accordance to the fiqh principle: "Necessities permit the forbidden"
imaam Ibn Qudaama Al-Maqdisiy said: "If the woman does not have a legitimate guardian or someone of authority to marry her off then what is related from Ahmad is that a just man may marry her off with her permission" [Al-Mughnee 7/351]
what is referred to as "a just man" is a righteous muslim as was mentioned by the scholars.
Even though her parents cannot be her legitimate guardian islamically it is still recommended that she consults them to avoid problems and to show regard of their parenthood. In the consultation process due consideration is given to the command of being dutiful to parents but not that they can make any decisive rulings or judgements in opposition to the Shari'ah.
Traditional ways and etiquette which is not part of the religion of the disbelievers and does not oppose and violate the Sunnah and Shari'ah may be accommodated where the necessity arises and an example of this is giving gifts to the parents etc. Such an action can facilitate Dawah activities in the family.
In the case where a legitimate guardian is not found due to the family of a woman being non-muslims then she is to be married by a muslim judge who represents her in an islamic court. the prophet ﷺ said:
"No marriage without the legitimate guardian and two trustworthy witnesses" [Saheeh Al-Jaami' 3/21]
and the prophet ﷺ also said: "... a leader is a legitimate guardian for the one who does not have a legitimate guardian" [Saheeh Abi Dawud 2083]
then in a case where she is in a land with no islamic rulership or Islamic courts then she chooses who will represent her in marriage as a guardian. this is in accordance to the fiqh principle: "Necessities permit the forbidden"
imaam Ibn Qudaama Al-Maqdisiy said: "If the woman does not have a legitimate guardian or someone of authority to marry her off then what is related from Ahmad is that a just man may marry her off with her permission" [Al-Mughnee 7/351]
what is referred to as "a just man" is a righteous muslim as was mentioned by the scholars.
Even though her parents cannot be her legitimate guardian islamically it is still recommended that she consults them to avoid problems and to show regard of their parenthood. In the consultation process due consideration is given to the command of being dutiful to parents but not that they can make any decisive rulings or judgements in opposition to the Shari'ah.
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Mistakenly breaking fast before sunset - What to do?
If a person breaks their fast before the actual sunset time due to a genuine mistake or uncertainty about the time, they should immediately stop eating/drinking once they realize their error. The rul...
Read Moreبسم الله الرحمن الرحيم
If a person breaks their fast before the actual sunset time due to a genuine mistake or uncertainty about the time, they should immediately stop eating/drinking once they realize their error.
The ruling depends on the circumstances:
1. If it was a genuine mistake: The person should make up (qada) that day of fasting, but no kaffarah (expiation) is required.
2. If there was negligence: Such as not checking the time properly when they had the means to do so, they should still make up the day and seek forgiveness.
Evidence: The principle in Islamic jurisprudence is that genuine mistakes are forgiven, as Allah says: "Our Lord! Do not punish us if we forget or make a mistake" (Al-Baqarah: 286), and Allah responded: "I have done so."
Shaykh Ibn Uthaymeen (rahimahullah) said: "If someone breaks their fast thinking that the sun has set, but then discovers that it had not yet set, they must make up that day, but they do not have to pay kaffarah because they did not deliberately break their fast."
Practical advice: Always verify the exact sunset time from reliable sources and wait a few extra minutes to be certain before breaking the fast.
The ruling depends on the circumstances:
1. If it was a genuine mistake: The person should make up (qada) that day of fasting, but no kaffarah (expiation) is required.
2. If there was negligence: Such as not checking the time properly when they had the means to do so, they should still make up the day and seek forgiveness.
Evidence: The principle in Islamic jurisprudence is that genuine mistakes are forgiven, as Allah says: "Our Lord! Do not punish us if we forget or make a mistake" (Al-Baqarah: 286), and Allah responded: "I have done so."
Shaykh Ibn Uthaymeen (rahimahullah) said: "If someone breaks their fast thinking that the sun has set, but then discovers that it had not yet set, they must make up that day, but they do not have to pay kaffarah because they did not deliberately break their fast."
Practical advice: Always verify the exact sunset time from reliable sources and wait a few extra minutes to be certain before breaking the fast.
والله أعلم
Answered by: Fatawa Committee
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Mistakenly breaking fast before sunset - What to do?
If a person breaks their fast before the actual sunset time due to a genuine mistake or uncertainty about the time, they should immediately stop eating/drinking once they realize their error. The rul...
Read Moreبسم الله الرحمن الرحيم
If a person breaks their fast before the actual sunset time due to a genuine mistake or uncertainty about the time, they should immediately stop eating/drinking once they realize their error.
The ruling depends on the circumstances:
1. If it was a genuine mistake: The person should make up (qada) that day of fasting, but no kaffarah (expiation) is required.
2. If there was negligence: Such as not checking the time properly when they had the means to do so, they should still make up the day and seek forgiveness.
Evidence: The principle in Islamic jurisprudence is that genuine mistakes are forgiven, as Allah says: "Our Lord! Do not punish us if we forget or make a mistake" (Al-Baqarah: 286), and Allah responded: "I have done so."
Shaykh Ibn Uthaymeen (rahimahullah) said: "If someone breaks their fast thinking that the sun has set, but then discovers that it had not yet set, they must make up that day, but they do not have to pay kaffarah because they did not deliberately break their fast."
Practical advice: Always verify the exact sunset time from reliable sources and wait a few extra minutes to be certain before breaking the fast.
The ruling depends on the circumstances:
1. If it was a genuine mistake: The person should make up (qada) that day of fasting, but no kaffarah (expiation) is required.
2. If there was negligence: Such as not checking the time properly when they had the means to do so, they should still make up the day and seek forgiveness.
Evidence: The principle in Islamic jurisprudence is that genuine mistakes are forgiven, as Allah says: "Our Lord! Do not punish us if we forget or make a mistake" (Al-Baqarah: 286), and Allah responded: "I have done so."
Shaykh Ibn Uthaymeen (rahimahullah) said: "If someone breaks their fast thinking that the sun has set, but then discovers that it had not yet set, they must make up that day, but they do not have to pay kaffarah because they did not deliberately break their fast."
Practical advice: Always verify the exact sunset time from reliable sources and wait a few extra minutes to be certain before breaking the fast.
والله أعلم
Answered by: Fatawa Committee
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Does ejaculation break the fast?
The ruling on ejaculation during fasting depends on whether it was intentional or unintentional: 1. Unintentional ejaculation (wet dream): If ejaculation occurs through a wet dream during sleep, this...
Read Moreبسم الله الرحمن الرحيم
The ruling on ejaculation during fasting depends on whether it was intentional or unintentional:
1. Unintentional ejaculation (wet dream):
If ejaculation occurs through a wet dream during sleep, this does NOT break the fast. The person should perform ghusl (ritual bath) and continue their fast.
Evidence: The Prophet (صلى الله عليه وسلم) said: "Allah has forgiven my ummah for what they do by mistake, what they forget, and what they are forced to do." [Ibn Majah]
2. Intentional ejaculation:
If ejaculation occurs through intentional sexual activity (masturbation, sexual intercourse, or deliberate stimulation), this DOES break the fast.
In this case, the person must:
- Make up (qada) that day of fasting
- If it was sexual intercourse during Ramadan, kaffarah (expiation) is also required
- Seek sincere repentance (tawbah)
3. Ejaculation due to looking or thinking:
If ejaculation occurs merely from looking at something arousing or having sexual thoughts without physical contact, the majority of scholars say this breaks the fast and requires making up the day.
Shaykh Ibn Baz (rahimahullah) said: "If a fasting person ejaculates due to sexual desire, whether through masturbation or by looking repeatedly at women or sexual images, his fast is broken and he must make up that day."
1. Unintentional ejaculation (wet dream):
If ejaculation occurs through a wet dream during sleep, this does NOT break the fast. The person should perform ghusl (ritual bath) and continue their fast.
Evidence: The Prophet (صلى الله عليه وسلم) said: "Allah has forgiven my ummah for what they do by mistake, what they forget, and what they are forced to do." [Ibn Majah]
2. Intentional ejaculation:
If ejaculation occurs through intentional sexual activity (masturbation, sexual intercourse, or deliberate stimulation), this DOES break the fast.
In this case, the person must:
- Make up (qada) that day of fasting
- If it was sexual intercourse during Ramadan, kaffarah (expiation) is also required
- Seek sincere repentance (tawbah)
3. Ejaculation due to looking or thinking:
If ejaculation occurs merely from looking at something arousing or having sexual thoughts without physical contact, the majority of scholars say this breaks the fast and requires making up the day.
Shaykh Ibn Baz (rahimahullah) said: "If a fasting person ejaculates due to sexual desire, whether through masturbation or by looking repeatedly at women or sexual images, his fast is broken and he must make up that day."
والله أعلم
Answered by: Fatawa Committee
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Does ejaculation break the fast?
The ruling on ejaculation during fasting depends on whether it was intentional or unintentional: 1. Unintentional ejaculation (wet dream): If ejaculation occurs through a wet dream during sleep, this...
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The ruling on ejaculation during fasting depends on whether it was intentional or unintentional:
1. Unintentional ejaculation (wet dream):
If ejaculation occurs through a wet dream during sleep, this does NOT break the fast. The person should perform ghusl (ritual bath) and continue their fast.
Evidence: The Prophet (صلى الله عليه وسلم) said: "Allah has forgiven my ummah for what they do by mistake, what they forget, and what they are forced to do." [Ibn Majah]
2. Intentional ejaculation:
If ejaculation occurs through intentional sexual activity (masturbation, sexual intercourse, or deliberate stimulation), this DOES break the fast.
In this case, the person must:
- Make up (qada) that day of fasting
- If it was sexual intercourse during Ramadan, kaffarah (expiation) is also required
- Seek sincere repentance (tawbah)
3. Ejaculation due to looking or thinking:
If ejaculation occurs merely from looking at something arousing or having sexual thoughts without physical contact, the majority of scholars say this breaks the fast and requires making up the day.
Shaykh Ibn Baz (rahimahullah) said: "If a fasting person ejaculates due to sexual desire, whether through masturbation or by looking repeatedly at women or sexual images, his fast is broken and he must make up that day."
1. Unintentional ejaculation (wet dream):
If ejaculation occurs through a wet dream during sleep, this does NOT break the fast. The person should perform ghusl (ritual bath) and continue their fast.
Evidence: The Prophet (صلى الله عليه وسلم) said: "Allah has forgiven my ummah for what they do by mistake, what they forget, and what they are forced to do." [Ibn Majah]
2. Intentional ejaculation:
If ejaculation occurs through intentional sexual activity (masturbation, sexual intercourse, or deliberate stimulation), this DOES break the fast.
In this case, the person must:
- Make up (qada) that day of fasting
- If it was sexual intercourse during Ramadan, kaffarah (expiation) is also required
- Seek sincere repentance (tawbah)
3. Ejaculation due to looking or thinking:
If ejaculation occurs merely from looking at something arousing or having sexual thoughts without physical contact, the majority of scholars say this breaks the fast and requires making up the day.
Shaykh Ibn Baz (rahimahullah) said: "If a fasting person ejaculates due to sexual desire, whether through masturbation or by looking repeatedly at women or sexual images, his fast is broken and he must make up that day."
والله أعلم
Answered by: Fatawa Committee
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is it sunnah to make dua after each of the five daily prayers?
Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation. The Sunnah Practice: The...
Read Moreبسم الله الرحمن الرحيم
Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.
The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua
Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.
Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.
Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."
Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.
The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua
Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.
Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.
Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."
Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is it sunnah to make dua after each of the five daily prayers?
Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation. The Sunnah Practice: The...
Read Moreبسم الله الرحمن الرحيم
Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.
The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua
Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.
Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.
Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."
Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.
The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua
Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.
Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.
Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."
Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
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The Salafi Jamiat - South Africa
Can a woman perform Umrah while menstruating?
A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure. What she CANNOT do during menstruation: - Enter...
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A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure.
What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)
What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure
When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah
Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]
What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)
What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure
When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah
Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Can a woman perform Umrah while menstruating?
A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure. What she CANNOT do during menstruation: - Enter...
Read Moreبسم الله الرحمن الرحيم
A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure.
What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)
What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure
When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah
Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]
What she CANNOT do during menstruation:
- Enter the Masjid al-Haram - This includes the area around the Kaaba
- Perform Tawaf - This is the most crucial part that requires purity
- Touch the Mushaf (Quran) directly
- Perform formal prayers (Salah)
What she CAN do during menstruation:
- Make dhikr and dua - Remember Allah anywhere
- Read Quran from memory or digital devices (according to many scholars)
- Listen to Quran recitation and Islamic lectures
- Prepare for the rituals once she becomes pure
When menstruation ends:
Once the menstruation stops and she performs ghusl (ritual bath), she can:
1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah
Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Wiping over socks during wudu - Conditions and duration
Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met: Conditions for wiping over socks: 1. Put them on...
Read Moreبسم الله الرحمن الرحيم
Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:
Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking
Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)
The time starts counting from the first time you wipe over them after breaking wudu.
How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.
When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot
Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]
Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking
Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)
The time starts counting from the first time you wipe over them after breaking wudu.
How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.
When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot
Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Wiping over socks during wudu - Conditions and duration
Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met: Conditions for wiping over socks: 1. Put them on...
Read Moreبسم الله الرحمن الرحيم
Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:
Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking
Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)
The time starts counting from the first time you wipe over them after breaking wudu.
How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.
When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot
Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]
Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking
Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)
The time starts counting from the first time you wipe over them after breaking wudu.
How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.
When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot
Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
When is it permissible to combine prayers (Jam' bayn as-Salatayn)?
Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience. Legitimate reasons for combining prayers: 1. Travel (Safar)...
Read Moreبسم الله الرحمن الرحيم
Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.
Legitimate reasons for combining prayers:
1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.
2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.
3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.
4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss
What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities
Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]
Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."
Legitimate reasons for combining prayers:
1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.
2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.
3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.
4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss
What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities
Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]
Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
When is it permissible to combine prayers (Jam' bayn as-Salatayn)?
Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience. Legitimate reasons for combining prayers: 1. Travel (Safar)...
Read Moreبسم الله الرحمن الرحيم
Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.
Legitimate reasons for combining prayers:
1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.
2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.
3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.
4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss
What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities
Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]
Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."
Legitimate reasons for combining prayers:
1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.
2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.
3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.
4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss
What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities
Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]
Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is Zakat due on gold jewelry worn by women?
There is a difference of opinion among scholars regarding Zakat on women's gold jewelry. The stronger opinion is that Zakat is due on all gold that reaches the nisab, whether worn or not. The Stronge...
Read Moreبسم الله الرحمن الرحيم
There is a difference of opinion among scholars regarding Zakat on women's gold jewelry. The stronger opinion is that Zakat is due on all gold that reaches the nisab, whether worn or not.
The Stronger Opinion (Zakat is due):
This is supported by:
- General texts about Zakat on gold and silver
- The hadith of the woman with gold bracelets: The Prophet (صلى الله عليه وسلم) asked a woman wearing gold bracelets: "Do you pay Zakat on these?" When she said no, he said: "Would it please you if Allah puts bracelets of fire on you on the Day of Judgment?" [Abu Dawud, authenticated by Al-Albani]
Practical Application:
Nisab for gold: The nisab (minimum threshold) for gold is 85 grams of pure gold.
Rate of Zakat: 2.5% of the total value annually.
How to calculate:
1. Determine the total weight of pure gold
2. If it reaches 85 grams or more
3. Calculate 2.5% of the current market value
4. Pay this amount annually
Shaykh Ibn Baz (rahimahullah) said: "The correct view is that Zakat is due on gold and silver jewelry if it reaches the nisab, whether it is worn or not."
Recommendation: Given the difference of opinion, it is safer and more cautious to pay Zakat on all gold jewelry. This ensures one fulfills their obligation according to the stronger evidence.
The Stronger Opinion (Zakat is due):
This is supported by:
- General texts about Zakat on gold and silver
- The hadith of the woman with gold bracelets: The Prophet (صلى الله عليه وسلم) asked a woman wearing gold bracelets: "Do you pay Zakat on these?" When she said no, he said: "Would it please you if Allah puts bracelets of fire on you on the Day of Judgment?" [Abu Dawud, authenticated by Al-Albani]
Practical Application:
Nisab for gold: The nisab (minimum threshold) for gold is 85 grams of pure gold.
Rate of Zakat: 2.5% of the total value annually.
How to calculate:
1. Determine the total weight of pure gold
2. If it reaches 85 grams or more
3. Calculate 2.5% of the current market value
4. Pay this amount annually
Shaykh Ibn Baz (rahimahullah) said: "The correct view is that Zakat is due on gold and silver jewelry if it reaches the nisab, whether it is worn or not."
Recommendation: Given the difference of opinion, it is safer and more cautious to pay Zakat on all gold jewelry. This ensures one fulfills their obligation according to the stronger evidence.
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is Zakat due on gold jewelry worn by women?
There is a difference of opinion among scholars regarding Zakat on women's gold jewelry. The stronger opinion is that Zakat is due on all gold that reaches the nisab, whether worn or not. The Stronge...
Read Moreبسم الله الرحمن الرحيم
There is a difference of opinion among scholars regarding Zakat on women's gold jewelry. The stronger opinion is that Zakat is due on all gold that reaches the nisab, whether worn or not.
The Stronger Opinion (Zakat is due):
This is supported by:
- General texts about Zakat on gold and silver
- The hadith of the woman with gold bracelets: The Prophet (صلى الله عليه وسلم) asked a woman wearing gold bracelets: "Do you pay Zakat on these?" When she said no, he said: "Would it please you if Allah puts bracelets of fire on you on the Day of Judgment?" [Abu Dawud, authenticated by Al-Albani]
Practical Application:
Nisab for gold: The nisab (minimum threshold) for gold is 85 grams of pure gold.
Rate of Zakat: 2.5% of the total value annually.
How to calculate:
1. Determine the total weight of pure gold
2. If it reaches 85 grams or more
3. Calculate 2.5% of the current market value
4. Pay this amount annually
Shaykh Ibn Baz (rahimahullah) said: "The correct view is that Zakat is due on gold and silver jewelry if it reaches the nisab, whether it is worn or not."
Recommendation: Given the difference of opinion, it is safer and more cautious to pay Zakat on all gold jewelry. This ensures one fulfills their obligation according to the stronger evidence.
The Stronger Opinion (Zakat is due):
This is supported by:
- General texts about Zakat on gold and silver
- The hadith of the woman with gold bracelets: The Prophet (صلى الله عليه وسلم) asked a woman wearing gold bracelets: "Do you pay Zakat on these?" When she said no, he said: "Would it please you if Allah puts bracelets of fire on you on the Day of Judgment?" [Abu Dawud, authenticated by Al-Albani]
Practical Application:
Nisab for gold: The nisab (minimum threshold) for gold is 85 grams of pure gold.
Rate of Zakat: 2.5% of the total value annually.
How to calculate:
1. Determine the total weight of pure gold
2. If it reaches 85 grams or more
3. Calculate 2.5% of the current market value
4. Pay this amount annually
Shaykh Ibn Baz (rahimahullah) said: "The correct view is that Zakat is due on gold and silver jewelry if it reaches the nisab, whether it is worn or not."
Recommendation: Given the difference of opinion, it is safer and more cautious to pay Zakat on all gold jewelry. This ensures one fulfills their obligation according to the stronger evidence.
والله أعلم
Answered by: Shaykh Muhammad Saadiq Mbwana
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Can I eat suhur after hearing the Fajr adhan?
The time for eating and drinking during suhur ends when the true dawn (Fajr Sadiq) begins, which is when the Fajr adhan should be called. The General Rule: Once you hear the Fajr adhan, you should im...
Read Moreبسم الله الرحمن الرحيم
The time for eating and drinking during suhur ends when the true dawn (Fajr Sadiq) begins, which is when the Fajr adhan should be called.
The General Rule:
Once you hear the Fajr adhan, you should immediately stop eating and drinking, as the fasting time has begun.
What if you have food in your mouth?
If you have food or drink in your mouth when you hear the adhan:
- You may swallow what is already in your mouth - this does not break the fast
- Do not take any new food or drink into your mouth
- Do not continue chewing if you haven't swallowed yet
Evidence:
The Prophet (صلى الله عليه وسلم) said: "When one of you hears the call to prayer while the vessel is in his hand, let him not put it down until he fulfills his need from it." [Abu Dawud, authenticated by Al-Albani]
This hadith indicates that if you are in the process of eating/drinking when the adhan begins, you may finish what you have started, but you should not begin eating something new.
Important Notes:
- Be cautious with timing: It's better to finish suhur a few minutes before the expected adhan time
- Trust reliable sources: Make sure the adhan is called at the correct time based on accurate calculations
- When in doubt: It's safer to stop eating immediately when you hear the adhan
Recommended practice: The Prophet (صلى الله عليه وسلم) encouraged eating suhur and delaying it until close to Fajr time, but not so close that one risks eating after the time has entered.
The General Rule:
Once you hear the Fajr adhan, you should immediately stop eating and drinking, as the fasting time has begun.
What if you have food in your mouth?
If you have food or drink in your mouth when you hear the adhan:
- You may swallow what is already in your mouth - this does not break the fast
- Do not take any new food or drink into your mouth
- Do not continue chewing if you haven't swallowed yet
Evidence:
The Prophet (صلى الله عليه وسلم) said: "When one of you hears the call to prayer while the vessel is in his hand, let him not put it down until he fulfills his need from it." [Abu Dawud, authenticated by Al-Albani]
This hadith indicates that if you are in the process of eating/drinking when the adhan begins, you may finish what you have started, but you should not begin eating something new.
Important Notes:
- Be cautious with timing: It's better to finish suhur a few minutes before the expected adhan time
- Trust reliable sources: Make sure the adhan is called at the correct time based on accurate calculations
- When in doubt: It's safer to stop eating immediately when you hear the adhan
Recommended practice: The Prophet (صلى الله عليه وسلم) encouraged eating suhur and delaying it until close to Fajr time, but not so close that one risks eating after the time has entered.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Can I eat suhur after hearing the Fajr adhan?
The time for eating and drinking during suhur ends when the true dawn (Fajr Sadiq) begins, which is when the Fajr adhan should be called. The General Rule: Once you hear the Fajr adhan, you should im...
Read Moreبسم الله الرحمن الرحيم
The time for eating and drinking during suhur ends when the true dawn (Fajr Sadiq) begins, which is when the Fajr adhan should be called.
The General Rule:
Once you hear the Fajr adhan, you should immediately stop eating and drinking, as the fasting time has begun.
What if you have food in your mouth?
If you have food or drink in your mouth when you hear the adhan:
- You may swallow what is already in your mouth - this does not break the fast
- Do not take any new food or drink into your mouth
- Do not continue chewing if you haven't swallowed yet
Evidence:
The Prophet (صلى الله عليه وسلم) said: "When one of you hears the call to prayer while the vessel is in his hand, let him not put it down until he fulfills his need from it." [Abu Dawud, authenticated by Al-Albani]
This hadith indicates that if you are in the process of eating/drinking when the adhan begins, you may finish what you have started, but you should not begin eating something new.
Important Notes:
- Be cautious with timing: It's better to finish suhur a few minutes before the expected adhan time
- Trust reliable sources: Make sure the adhan is called at the correct time based on accurate calculations
- When in doubt: It's safer to stop eating immediately when you hear the adhan
Recommended practice: The Prophet (صلى الله عليه وسلم) encouraged eating suhur and delaying it until close to Fajr time, but not so close that one risks eating after the time has entered.
The General Rule:
Once you hear the Fajr adhan, you should immediately stop eating and drinking, as the fasting time has begun.
What if you have food in your mouth?
If you have food or drink in your mouth when you hear the adhan:
- You may swallow what is already in your mouth - this does not break the fast
- Do not take any new food or drink into your mouth
- Do not continue chewing if you haven't swallowed yet
Evidence:
The Prophet (صلى الله عليه وسلم) said: "When one of you hears the call to prayer while the vessel is in his hand, let him not put it down until he fulfills his need from it." [Abu Dawud, authenticated by Al-Albani]
This hadith indicates that if you are in the process of eating/drinking when the adhan begins, you may finish what you have started, but you should not begin eating something new.
Important Notes:
- Be cautious with timing: It's better to finish suhur a few minutes before the expected adhan time
- Trust reliable sources: Make sure the adhan is called at the correct time based on accurate calculations
- When in doubt: It's safer to stop eating immediately when you hear the adhan
Recommended practice: The Prophet (صلى الله عليه وسلم) encouraged eating suhur and delaying it until close to Fajr time, but not so close that one risks eating after the time has entered.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Why is conventional insurance considered haram in Islam?
The reason why the conventional Insurance products are considered as impermissible in Islam is on account of three factors: 1. Gharar (Uncertainty): Conventional insurance involves uncertainty regard...
Read Moreو عليكم السلام ورحمة الله وبركاته
The reason why the conventional Insurance products are considered as impermissible in Islam is on account of three factors:
1. Gharar (Uncertainty):
Conventional insurance involves uncertainty regarding the premium and the payout, which can lead to excessive ambiguity in contracts.
Ibn al-Qayyim (rahimahullah) defined it comprehensively, saying: "It is something whose occurrence is unknown, or whose reality and amount are unknown."
This happens a lot in conventional insurance in that premiums fluctuate, due to various factors which are based on market instability or change of regulations in a country etc., which results in benefits changing. These types of uncertainties renders contracts invalid.
Evidence: The Messenger of Allah (صلى الله عليه وسلم) forbade the sale of pebbles (using pebbles as a yardstick in transactions) and the sale of uncertainty. [Narrator: Abu Hurairah • Muslim, Sahih Muslim (1513)]
2. Riba (Interest):
Insurance companies often invest premiums in interest-bearing instruments, which are not permissible in Islam. There are also other forms of riba, related to input of the client versus the output by the insurance company.
Evidence: Riba is haram as expounded in Surah Al-Baqarah: verses 275-279
3. Maysir (Gambling):
Some aspects of insurance resemble gambling, as policyholders are betting on events that may or may not happen.
Evidence: Gambling is haram as mentioned in Surah Al-Baqarah: verse 219
Permissible Insurance - Takaful:
There are Islamic alternatives like Takaful, which is structured to comply with Shariah principles. Takaful is based on mutual assistance, shared responsibility, and cooperative risk-sharing, addressing the concerns present in conventional insurance.
A Takaful insurance product is thus based upon mutual cooperation and assistance among Muslims for helping the needy, poor, and those afflicted by disasters.
1. Gharar (Uncertainty):
Conventional insurance involves uncertainty regarding the premium and the payout, which can lead to excessive ambiguity in contracts.
Ibn al-Qayyim (rahimahullah) defined it comprehensively, saying: "It is something whose occurrence is unknown, or whose reality and amount are unknown."
This happens a lot in conventional insurance in that premiums fluctuate, due to various factors which are based on market instability or change of regulations in a country etc., which results in benefits changing. These types of uncertainties renders contracts invalid.
Evidence: The Messenger of Allah (صلى الله عليه وسلم) forbade the sale of pebbles (using pebbles as a yardstick in transactions) and the sale of uncertainty. [Narrator: Abu Hurairah • Muslim, Sahih Muslim (1513)]
2. Riba (Interest):
Insurance companies often invest premiums in interest-bearing instruments, which are not permissible in Islam. There are also other forms of riba, related to input of the client versus the output by the insurance company.
Evidence: Riba is haram as expounded in Surah Al-Baqarah: verses 275-279
3. Maysir (Gambling):
Some aspects of insurance resemble gambling, as policyholders are betting on events that may or may not happen.
Evidence: Gambling is haram as mentioned in Surah Al-Baqarah: verse 219
Permissible Insurance - Takaful:
There are Islamic alternatives like Takaful, which is structured to comply with Shariah principles. Takaful is based on mutual assistance, shared responsibility, and cooperative risk-sharing, addressing the concerns present in conventional insurance.
A Takaful insurance product is thus based upon mutual cooperation and assistance among Muslims for helping the needy, poor, and those afflicted by disasters.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Why is conventional insurance considered haram in Islam?
The reason why the conventional Insurance products are considered as impermissible in Islam is on account of three factors: 1. Gharar (Uncertainty): Conventional insurance involves uncertainty regard...
Read Moreو عليكم السلام ورحمة الله وبركاته
The reason why the conventional Insurance products are considered as impermissible in Islam is on account of three factors:
1. Gharar (Uncertainty):
Conventional insurance involves uncertainty regarding the premium and the payout, which can lead to excessive ambiguity in contracts.
Ibn al-Qayyim (rahimahullah) defined it comprehensively, saying: "It is something whose occurrence is unknown, or whose reality and amount are unknown."
This happens a lot in conventional insurance in that premiums fluctuate, due to various factors which are based on market instability or change of regulations in a country etc., which results in benefits changing. These types of uncertainties renders contracts invalid.
Evidence: The Messenger of Allah (صلى الله عليه وسلم) forbade the sale of pebbles (using pebbles as a yardstick in transactions) and the sale of uncertainty. [Narrator: Abu Hurairah • Muslim, Sahih Muslim (1513)]
2. Riba (Interest):
Insurance companies often invest premiums in interest-bearing instruments, which are not permissible in Islam. There are also other forms of riba, related to input of the client versus the output by the insurance company.
Evidence: Riba is haram as expounded in Surah Al-Baqarah: verses 275-279
3. Maysir (Gambling):
Some aspects of insurance resemble gambling, as policyholders are betting on events that may or may not happen.
Evidence: Gambling is haram as mentioned in Surah Al-Baqarah: verse 219
Permissible Insurance - Takaful:
There are Islamic alternatives like Takaful, which is structured to comply with Shariah principles. Takaful is based on mutual assistance, shared responsibility, and cooperative risk-sharing, addressing the concerns present in conventional insurance.
A Takaful insurance product is thus based upon mutual cooperation and assistance among Muslims for helping the needy, poor, and those afflicted by disasters.
1. Gharar (Uncertainty):
Conventional insurance involves uncertainty regarding the premium and the payout, which can lead to excessive ambiguity in contracts.
Ibn al-Qayyim (rahimahullah) defined it comprehensively, saying: "It is something whose occurrence is unknown, or whose reality and amount are unknown."
This happens a lot in conventional insurance in that premiums fluctuate, due to various factors which are based on market instability or change of regulations in a country etc., which results in benefits changing. These types of uncertainties renders contracts invalid.
Evidence: The Messenger of Allah (صلى الله عليه وسلم) forbade the sale of pebbles (using pebbles as a yardstick in transactions) and the sale of uncertainty. [Narrator: Abu Hurairah • Muslim, Sahih Muslim (1513)]
2. Riba (Interest):
Insurance companies often invest premiums in interest-bearing instruments, which are not permissible in Islam. There are also other forms of riba, related to input of the client versus the output by the insurance company.
Evidence: Riba is haram as expounded in Surah Al-Baqarah: verses 275-279
3. Maysir (Gambling):
Some aspects of insurance resemble gambling, as policyholders are betting on events that may or may not happen.
Evidence: Gambling is haram as mentioned in Surah Al-Baqarah: verse 219
Permissible Insurance - Takaful:
There are Islamic alternatives like Takaful, which is structured to comply with Shariah principles. Takaful is based on mutual assistance, shared responsibility, and cooperative risk-sharing, addressing the concerns present in conventional insurance.
A Takaful insurance product is thus based upon mutual cooperation and assistance among Muslims for helping the needy, poor, and those afflicted by disasters.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is it necessary for Muslims to adopt Arabic culture?
Alhamdu lillah, ISLAM determines what is good and what is bad, what is accepted and what is not accepted. What is obligatory upon a Muslim is to adopt Islam as his way of life. All culture and customs...
Read MoreAlhamdu lillah, ISLAM determines what is good and what is bad, what is accepted and what is not accepted. What is obligatory upon a Muslim is to adopt Islam as his way of life. All culture and customs have to be checked according to the laws of Allah found in the Qur'an and the authentic Sunnah. Whatever cultural practices and customs that opposes the Book and the Sunnah, such have to be rejected and not acted upon, for indeed the true identity of a Muslim is his Islam before his nationality, tribe, clan or background. That is what a muslim identifies as, before any identity. Allah says:
"Today I have completed your religion for you and perfected my bounties upon you and I am pleased with Islam for you as a religion" (Surah Al-Ma'idah v:3)
The companions understood that when they embraced Islam it was above everything else and it had to be their only guide in life.
Salman Al-Farisiy (رضي الله عنه) was a Persian and when he embraced Islam he used to say: "My father is Islam, there is no father for me other than it whenever they tribally boast with Qays and Tameem" (Two noble Arab tribes)
Umar bin Al-Khattab said: "We are a people whom Allah has honored through Islam. If we seek honor in anything other than Islam, Allah will humiliate us" [Al-Haakim]
Customs Within Islamic Boundaries:
As for the norms and customs that people are used to, and those customs do not oppose the Quran and the Sunnah and the way of the Sahaabah, like the customs on how certain people wear, what they are used to eat and similar norms like these then the scholars have mentioned that one can indulge in such customs as the Fiqh principle states: "The custom is ruled with"
This is if the custom is within the boundaries of Shari'ah and it does not oppose any Quranic verse or authentic Hadeeth and it is not related to beliefs or superstition. There is no custom or culture above the Deen of Allah.
Sheikh Ibn Baaz (رحمه الله) said: "It is the duty of every Muslim not to rely on customs, but rather to compare them to the pure Shari'ah. Whatever it approves of is permissible to do, and whatever it does not then it is not allowed."
"Today I have completed your religion for you and perfected my bounties upon you and I am pleased with Islam for you as a religion" (Surah Al-Ma'idah v:3)
The companions understood that when they embraced Islam it was above everything else and it had to be their only guide in life.
Salman Al-Farisiy (رضي الله عنه) was a Persian and when he embraced Islam he used to say: "My father is Islam, there is no father for me other than it whenever they tribally boast with Qays and Tameem" (Two noble Arab tribes)
Umar bin Al-Khattab said: "We are a people whom Allah has honored through Islam. If we seek honor in anything other than Islam, Allah will humiliate us" [Al-Haakim]
Customs Within Islamic Boundaries:
As for the norms and customs that people are used to, and those customs do not oppose the Quran and the Sunnah and the way of the Sahaabah, like the customs on how certain people wear, what they are used to eat and similar norms like these then the scholars have mentioned that one can indulge in such customs as the Fiqh principle states: "The custom is ruled with"
This is if the custom is within the boundaries of Shari'ah and it does not oppose any Quranic verse or authentic Hadeeth and it is not related to beliefs or superstition. There is no custom or culture above the Deen of Allah.
Sheikh Ibn Baaz (رحمه الله) said: "It is the duty of every Muslim not to rely on customs, but rather to compare them to the pure Shari'ah. Whatever it approves of is permissible to do, and whatever it does not then it is not allowed."
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is it necessary for Muslims to adopt Arabic culture?
Alhamdu lillah, ISLAM determines what is good and what is bad, what is accepted and what is not accepted. What is obligatory upon a Muslim is to adopt Islam as his way of life. All culture and customs...
Read MoreAlhamdu lillah, ISLAM determines what is good and what is bad, what is accepted and what is not accepted. What is obligatory upon a Muslim is to adopt Islam as his way of life. All culture and customs have to be checked according to the laws of Allah found in the Qur'an and the authentic Sunnah. Whatever cultural practices and customs that opposes the Book and the Sunnah, such have to be rejected and not acted upon, for indeed the true identity of a Muslim is his Islam before his nationality, tribe, clan or background. That is what a muslim identifies as, before any identity. Allah says:
"Today I have completed your religion for you and perfected my bounties upon you and I am pleased with Islam for you as a religion" (Surah Al-Ma'idah v:3)
The companions understood that when they embraced Islam it was above everything else and it had to be their only guide in life.
Salman Al-Farisiy (رضي الله عنه) was a Persian and when he embraced Islam he used to say: "My father is Islam, there is no father for me other than it whenever they tribally boast with Qays and Tameem" (Two noble Arab tribes)
Umar bin Al-Khattab said: "We are a people whom Allah has honored through Islam. If we seek honor in anything other than Islam, Allah will humiliate us" [Al-Haakim]
Customs Within Islamic Boundaries:
As for the norms and customs that people are used to, and those customs do not oppose the Quran and the Sunnah and the way of the Sahaabah, like the customs on how certain people wear, what they are used to eat and similar norms like these then the scholars have mentioned that one can indulge in such customs as the Fiqh principle states: "The custom is ruled with"
This is if the custom is within the boundaries of Shari'ah and it does not oppose any Quranic verse or authentic Hadeeth and it is not related to beliefs or superstition. There is no custom or culture above the Deen of Allah.
Sheikh Ibn Baaz (رحمه الله) said: "It is the duty of every Muslim not to rely on customs, but rather to compare them to the pure Shari'ah. Whatever it approves of is permissible to do, and whatever it does not then it is not allowed."
"Today I have completed your religion for you and perfected my bounties upon you and I am pleased with Islam for you as a religion" (Surah Al-Ma'idah v:3)
The companions understood that when they embraced Islam it was above everything else and it had to be their only guide in life.
Salman Al-Farisiy (رضي الله عنه) was a Persian and when he embraced Islam he used to say: "My father is Islam, there is no father for me other than it whenever they tribally boast with Qays and Tameem" (Two noble Arab tribes)
Umar bin Al-Khattab said: "We are a people whom Allah has honored through Islam. If we seek honor in anything other than Islam, Allah will humiliate us" [Al-Haakim]
Customs Within Islamic Boundaries:
As for the norms and customs that people are used to, and those customs do not oppose the Quran and the Sunnah and the way of the Sahaabah, like the customs on how certain people wear, what they are used to eat and similar norms like these then the scholars have mentioned that one can indulge in such customs as the Fiqh principle states: "The custom is ruled with"
This is if the custom is within the boundaries of Shari'ah and it does not oppose any Quranic verse or authentic Hadeeth and it is not related to beliefs or superstition. There is no custom or culture above the Deen of Allah.
Sheikh Ibn Baaz (رحمه الله) said: "It is the duty of every Muslim not to rely on customs, but rather to compare them to the pure Shari'ah. Whatever it approves of is permissible to do, and whatever it does not then it is not allowed."
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Can one ask their non-Muslim mother to make Dua?
Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter. It is not permissible to request supplication from a non believer, as they are generally not des...
Read Moreو عليكم السلام ورحمة الله وبركاته
Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter.
It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.
The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)
If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.
Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed
Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.
In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.
It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.
The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)
If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.
Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed
Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.
In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Can one ask their non-Muslim mother to make Dua?
Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter. It is not permissible to request supplication from a non believer, as they are generally not des...
Read Moreو عليكم السلام ورحمة الله وبركاته
Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter.
It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.
The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)
If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.
Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed
Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.
In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.
It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication.
The Prophet ﷺ said: "Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers... Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)
If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk.
Exceptions:
The Dua of the kuffaar will not be accepted in general except in the following situations:
- When a kaafir is in distress
- When a kaafir is oppressed
Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.
In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.
والله أعلم
Answered by: Shaykh Yaseen Booranoodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is the Qur'an complete and preserved?
The Qur'aan, which was revealed to the prophet Muhammad sallallaahu alayhi wa sallam, via Jibreel Alayhissalaam is indeed perfect and complete. Evidence of Preservation: Uthman radhiyallaahu ordered ...
Read Moreو عليكم السلام ورحمة الله وبركاته
The Qur'aan, which was revealed to the prophet Muhammad sallallaahu alayhi wa sallam, via Jibreel Alayhissalaam is indeed perfect and complete.
Evidence of Preservation:
Uthman radhiyallaahu ordered Zayd ibn Thabit, Sa'id ibn al-'As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith ibn Hisham to copy it (Al - Qur'aan) into the copies (scrolls) of the Qur'an. He said to them: If you and Zayd ibn Thabit disagree over any of the Arabic of the Qur'an, then write it in the dialect of the Quraysh, for the Qur'an was revealed in their language. So they did.
[Narrator: Anas bin Malik • Al-Bukhari, Sahih Al-Bukhari (4984) • [Sahih]]
This work carried out by the third Khalifa in preserving the text of Qur'aan was widely accepted by the mainstream Muslim community from back then leading up to this day.
In the mainstream Muslim community, there is a consensus that the Qur'an has been preserved in its original form since it was revealed to the Prophet Muhammad sallallaahu alayhi wa sallam. This belief is based on the understanding that the Qur'an has been transmitted through both written and oral traditions, ensuring its accuracy and consistency over time.
While there are minor differences in recitation styles, known as "qira'at," these do not affect the meaning of the text and are considered authentic variants that originate from the time of the Prophet sallallaahu alayhi wa sallam.
The Salafi View:
The Salafi view on the Qur'aan is that it is the uncreated speech of Allahu subahaanahu wa ta'aala and has been preserved and free from distortions from the time of revelation to the prophet Muhammad sallallaahu alayhi wa sallam leading to this day.
Allahu subahaanahu wa ta'aala has taken it upon himself to safeguard the Qur'aan from any distortions:
"Surely We have revealed the Reminder and We will most surely be its guardian." (Surah Al-Hijr, Verse 9)
The Salafi view is therefore the mainstream view that the Qur'aan is preserved since revelation and is free of errors or distortions and whoever says otherwise is making a false claim.
Evidence of Preservation:
Uthman radhiyallaahu ordered Zayd ibn Thabit, Sa'id ibn al-'As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith ibn Hisham to copy it (Al - Qur'aan) into the copies (scrolls) of the Qur'an. He said to them: If you and Zayd ibn Thabit disagree over any of the Arabic of the Qur'an, then write it in the dialect of the Quraysh, for the Qur'an was revealed in their language. So they did.
[Narrator: Anas bin Malik • Al-Bukhari, Sahih Al-Bukhari (4984) • [Sahih]]
This work carried out by the third Khalifa in preserving the text of Qur'aan was widely accepted by the mainstream Muslim community from back then leading up to this day.
In the mainstream Muslim community, there is a consensus that the Qur'an has been preserved in its original form since it was revealed to the Prophet Muhammad sallallaahu alayhi wa sallam. This belief is based on the understanding that the Qur'an has been transmitted through both written and oral traditions, ensuring its accuracy and consistency over time.
While there are minor differences in recitation styles, known as "qira'at," these do not affect the meaning of the text and are considered authentic variants that originate from the time of the Prophet sallallaahu alayhi wa sallam.
The Salafi View:
The Salafi view on the Qur'aan is that it is the uncreated speech of Allahu subahaanahu wa ta'aala and has been preserved and free from distortions from the time of revelation to the prophet Muhammad sallallaahu alayhi wa sallam leading to this day.
Allahu subahaanahu wa ta'aala has taken it upon himself to safeguard the Qur'aan from any distortions:
"Surely We have revealed the Reminder and We will most surely be its guardian." (Surah Al-Hijr, Verse 9)
The Salafi view is therefore the mainstream view that the Qur'aan is preserved since revelation and is free of errors or distortions and whoever says otherwise is making a false claim.
والله أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Is the Qur'an complete and preserved?
The Qur'aan, which was revealed to the prophet Muhammad sallallaahu alayhi wa sallam, via Jibreel Alayhissalaam is indeed perfect and complete. Evidence of Preservation: Uthman radhiyallaahu ordered ...
Read Moreو عليكم السلام ورحمة الله وبركاته
The Qur'aan, which was revealed to the prophet Muhammad sallallaahu alayhi wa sallam, via Jibreel Alayhissalaam is indeed perfect and complete.
Evidence of Preservation:
Uthman radhiyallaahu ordered Zayd ibn Thabit, Sa'id ibn al-'As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith ibn Hisham to copy it (Al - Qur'aan) into the copies (scrolls) of the Qur'an. He said to them: If you and Zayd ibn Thabit disagree over any of the Arabic of the Qur'an, then write it in the dialect of the Quraysh, for the Qur'an was revealed in their language. So they did.
[Narrator: Anas bin Malik • Al-Bukhari, Sahih Al-Bukhari (4984) • [Sahih]]
This work carried out by the third Khalifa in preserving the text of Qur'aan was widely accepted by the mainstream Muslim community from back then leading up to this day.
In the mainstream Muslim community, there is a consensus that the Qur'an has been preserved in its original form since it was revealed to the Prophet Muhammad sallallaahu alayhi wa sallam. This belief is based on the understanding that the Qur'an has been transmitted through both written and oral traditions, ensuring its accuracy and consistency over time.
While there are minor differences in recitation styles, known as "qira'at," these do not affect the meaning of the text and are considered authentic variants that originate from the time of the Prophet sallallaahu alayhi wa sallam.
The Salafi View:
The Salafi view on the Qur'aan is that it is the uncreated speech of Allahu subahaanahu wa ta'aala and has been preserved and free from distortions from the time of revelation to the prophet Muhammad sallallaahu alayhi wa sallam leading to this day.
Allahu subahaanahu wa ta'aala has taken it upon himself to safeguard the Qur'aan from any distortions:
"Surely We have revealed the Reminder and We will most surely be its guardian." (Surah Al-Hijr, Verse 9)
The Salafi view is therefore the mainstream view that the Qur'aan is preserved since revelation and is free of errors or distortions and whoever says otherwise is making a false claim.
Evidence of Preservation:
Uthman radhiyallaahu ordered Zayd ibn Thabit, Sa'id ibn al-'As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith ibn Hisham to copy it (Al - Qur'aan) into the copies (scrolls) of the Qur'an. He said to them: If you and Zayd ibn Thabit disagree over any of the Arabic of the Qur'an, then write it in the dialect of the Quraysh, for the Qur'an was revealed in their language. So they did.
[Narrator: Anas bin Malik • Al-Bukhari, Sahih Al-Bukhari (4984) • [Sahih]]
This work carried out by the third Khalifa in preserving the text of Qur'aan was widely accepted by the mainstream Muslim community from back then leading up to this day.
In the mainstream Muslim community, there is a consensus that the Qur'an has been preserved in its original form since it was revealed to the Prophet Muhammad sallallaahu alayhi wa sallam. This belief is based on the understanding that the Qur'an has been transmitted through both written and oral traditions, ensuring its accuracy and consistency over time.
While there are minor differences in recitation styles, known as "qira'at," these do not affect the meaning of the text and are considered authentic variants that originate from the time of the Prophet sallallaahu alayhi wa sallam.
The Salafi View:
The Salafi view on the Qur'aan is that it is the uncreated speech of Allahu subahaanahu wa ta'aala and has been preserved and free from distortions from the time of revelation to the prophet Muhammad sallallaahu alayhi wa sallam leading to this day.
Allahu subahaanahu wa ta'aala has taken it upon himself to safeguard the Qur'aan from any distortions:
"Surely We have revealed the Reminder and We will most surely be its guardian." (Surah Al-Hijr, Verse 9)
The Salafi view is therefore the mainstream view that the Qur'aan is preserved since revelation and is free of errors or distortions and whoever says otherwise is making a false claim.
والله أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is the background of Ratib Al-Haddad?
Origins of Ratib Al-Haddad: The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they ...
Read Moreو عليكم السلام ورحمة الله وبركاته
و فيك بارك الله
بسم الله الرحمن الرحيم
و فيك بارك الله
بسم الله الرحمن الرحيم
Origins of Ratib Al-Haddad:
The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they started reciting the Ratib, by reciting the Ratib Al-Haddad in a manner of singing together. That's why the Capetonians render the Ratib in a singing manner, while in most cases distorting the meaning of the Qur'an because of incorrect pronunciation. It is believed that Tuan Yusuf was the one who introduced it. It is said that it was learned from Al-Haddad, a Soofi Shaykh from Yemen. As for practicing the Ratib on a Thursday night, it is due to it being the night of Jumu'ah.
The Problem with Ratib Al-Haddad:
The Ratib Al-Haddad has a special book formulated by Al-Haddad, which is a known practice of Soofies calling to themselves and having their own wird (daily athkaar compiled by the Soofi leader) which is not based upon the Qur'an and Sunnah, meaning fabricated virtues are added, or some add new salawat which the Prophet ﷺ did not teach. Most of these awraad are received in dreams by these Soofi Shaykhs, while Allah has favored us and completed the Deen during the lifetime of Muhammad ﷺ.
Imam Malik (رحمه الله) said: "He who innovates an innovation in Islam and deems it to be good has claimed that Muhammad ﷺ has betrayed his trust in delivering the message, because Allah says: 'This day have I perfected for you your religion.' And whatever was not part of the religion then is not part of the religion today." [Al-I'tisaam (1/17)]
The Correct Approach During Hardship:
All actions that were not approved by the Prophet ﷺ nor the salaf are deemed as bid'ah. Whenever Muslims are faced with any calamities or difficulties, they should return to the Sunnah of the Prophet ﷺ and the practices of the salaf.
Evidence Against Group Dhikr:
Shouting and singing dhikr, and all types of dhikr that are done in this manner, are a Bid'ah. Gathering on specific nights to make dhikr in a group is bid'ah and was not practiced by the Prophet ﷺ.
Conclusion:
In conclusion, an action might apparently seem good (reciting of Qur'an, seerah, dhikr) but it can never be good if the Prophet ﷺ never practiced it, said it, nor approved it.
The Messenger of Allah ﷺ said: "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." (Sahih Al-Bukhari 2697, Sahih Muslim 1718)
The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they started reciting the Ratib, by reciting the Ratib Al-Haddad in a manner of singing together. That's why the Capetonians render the Ratib in a singing manner, while in most cases distorting the meaning of the Qur'an because of incorrect pronunciation. It is believed that Tuan Yusuf was the one who introduced it. It is said that it was learned from Al-Haddad, a Soofi Shaykh from Yemen. As for practicing the Ratib on a Thursday night, it is due to it being the night of Jumu'ah.
The Problem with Ratib Al-Haddad:
The Ratib Al-Haddad has a special book formulated by Al-Haddad, which is a known practice of Soofies calling to themselves and having their own wird (daily athkaar compiled by the Soofi leader) which is not based upon the Qur'an and Sunnah, meaning fabricated virtues are added, or some add new salawat which the Prophet ﷺ did not teach. Most of these awraad are received in dreams by these Soofi Shaykhs, while Allah has favored us and completed the Deen during the lifetime of Muhammad ﷺ.
Imam Malik (رحمه الله) said: "He who innovates an innovation in Islam and deems it to be good has claimed that Muhammad ﷺ has betrayed his trust in delivering the message, because Allah says: 'This day have I perfected for you your religion.' And whatever was not part of the religion then is not part of the religion today." [Al-I'tisaam (1/17)]
The Correct Approach During Hardship:
All actions that were not approved by the Prophet ﷺ nor the salaf are deemed as bid'ah. Whenever Muslims are faced with any calamities or difficulties, they should return to the Sunnah of the Prophet ﷺ and the practices of the salaf.
Evidence Against Group Dhikr:
Shouting and singing dhikr, and all types of dhikr that are done in this manner, are a Bid'ah. Gathering on specific nights to make dhikr in a group is bid'ah and was not practiced by the Prophet ﷺ.
Conclusion:
In conclusion, an action might apparently seem good (reciting of Qur'an, seerah, dhikr) but it can never be good if the Prophet ﷺ never practiced it, said it, nor approved it.
The Messenger of Allah ﷺ said: "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." (Sahih Al-Bukhari 2697, Sahih Muslim 1718)
والله أعلم
Answered by: Shaykh Yaseen Booranudeen
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is the background of Ratib Al-Haddad?
Origins of Ratib Al-Haddad: The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they ...
Read Moreو عليكم السلام ورحمة الله وبركاته
و فيك بارك الله
بسم الله الرحمن الرحيم
و فيك بارك الله
بسم الله الرحمن الرحيم
Origins of Ratib Al-Haddad:
The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they started reciting the Ratib, by reciting the Ratib Al-Haddad in a manner of singing together. That's why the Capetonians render the Ratib in a singing manner, while in most cases distorting the meaning of the Qur'an because of incorrect pronunciation. It is believed that Tuan Yusuf was the one who introduced it. It is said that it was learned from Al-Haddad, a Soofi Shaykh from Yemen. As for practicing the Ratib on a Thursday night, it is due to it being the night of Jumu'ah.
The Problem with Ratib Al-Haddad:
The Ratib Al-Haddad has a special book formulated by Al-Haddad, which is a known practice of Soofies calling to themselves and having their own wird (daily athkaar compiled by the Soofi leader) which is not based upon the Qur'an and Sunnah, meaning fabricated virtues are added, or some add new salawat which the Prophet ﷺ did not teach. Most of these awraad are received in dreams by these Soofi Shaykhs, while Allah has favored us and completed the Deen during the lifetime of Muhammad ﷺ.
Imam Malik (رحمه الله) said: "He who innovates an innovation in Islam and deems it to be good has claimed that Muhammad ﷺ has betrayed his trust in delivering the message, because Allah says: 'This day have I perfected for you your religion.' And whatever was not part of the religion then is not part of the religion today." [Al-I'tisaam (1/17)]
The Correct Approach During Hardship:
All actions that were not approved by the Prophet ﷺ nor the salaf are deemed as bid'ah. Whenever Muslims are faced with any calamities or difficulties, they should return to the Sunnah of the Prophet ﷺ and the practices of the salaf.
Evidence Against Group Dhikr:
Shouting and singing dhikr, and all types of dhikr that are done in this manner, are a Bid'ah. Gathering on specific nights to make dhikr in a group is bid'ah and was not practiced by the Prophet ﷺ.
Conclusion:
In conclusion, an action might apparently seem good (reciting of Qur'an, seerah, dhikr) but it can never be good if the Prophet ﷺ never practiced it, said it, nor approved it.
The Messenger of Allah ﷺ said: "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." (Sahih Al-Bukhari 2697, Sahih Muslim 1718)
The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they started reciting the Ratib, by reciting the Ratib Al-Haddad in a manner of singing together. That's why the Capetonians render the Ratib in a singing manner, while in most cases distorting the meaning of the Qur'an because of incorrect pronunciation. It is believed that Tuan Yusuf was the one who introduced it. It is said that it was learned from Al-Haddad, a Soofi Shaykh from Yemen. As for practicing the Ratib on a Thursday night, it is due to it being the night of Jumu'ah.
The Problem with Ratib Al-Haddad:
The Ratib Al-Haddad has a special book formulated by Al-Haddad, which is a known practice of Soofies calling to themselves and having their own wird (daily athkaar compiled by the Soofi leader) which is not based upon the Qur'an and Sunnah, meaning fabricated virtues are added, or some add new salawat which the Prophet ﷺ did not teach. Most of these awraad are received in dreams by these Soofi Shaykhs, while Allah has favored us and completed the Deen during the lifetime of Muhammad ﷺ.
Imam Malik (رحمه الله) said: "He who innovates an innovation in Islam and deems it to be good has claimed that Muhammad ﷺ has betrayed his trust in delivering the message, because Allah says: 'This day have I perfected for you your religion.' And whatever was not part of the religion then is not part of the religion today." [Al-I'tisaam (1/17)]
The Correct Approach During Hardship:
All actions that were not approved by the Prophet ﷺ nor the salaf are deemed as bid'ah. Whenever Muslims are faced with any calamities or difficulties, they should return to the Sunnah of the Prophet ﷺ and the practices of the salaf.
Evidence Against Group Dhikr:
Shouting and singing dhikr, and all types of dhikr that are done in this manner, are a Bid'ah. Gathering on specific nights to make dhikr in a group is bid'ah and was not practiced by the Prophet ﷺ.
Conclusion:
In conclusion, an action might apparently seem good (reciting of Qur'an, seerah, dhikr) but it can never be good if the Prophet ﷺ never practiced it, said it, nor approved it.
The Messenger of Allah ﷺ said: "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." (Sahih Al-Bukhari 2697, Sahih Muslim 1718)
والله أعلم
Answered by: Shaykh Yaseen Booranudeen
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
At what age should we teach children about Salaah?
Abdullah ibn Amr ibn al-'Aas (رضي الله عنهما) narrated: The Messenger of Allah ﷺ said: "Command your children to pray when they become seven years old, and beat them for it (prayer) wh...
Read MoreAbdullah ibn Amr ibn al-'Aas (رضي الله عنهما) narrated:
The Messenger of Allah ﷺ said:
"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."
(Abu Dawud, graded as Hasan by Al-Albaani)
Application of the Hadith:
Based on the above hadith, one would start encouraging them to perform their Salaah from the age of seven and beat them for neglecting it at the age of ten.
However, Shaykh Ibn Baaz explained that this beating should not involve any kind of abuse, be it verbal or physical, but rather it should be as a means to achieve the objective — to encourage the good and prevent the evil.
The Messenger of Allah ﷺ said:
"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."
(Abu Dawud, graded as Hasan by Al-Albaani)
Application of the Hadith:
Based on the above hadith, one would start encouraging them to perform their Salaah from the age of seven and beat them for neglecting it at the age of ten.
However, Shaykh Ibn Baaz explained that this beating should not involve any kind of abuse, be it verbal or physical, but rather it should be as a means to achieve the objective — to encourage the good and prevent the evil.
Answered by: Shaykh Muhammad Mbwana
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
At what age should we teach children about Salaah?
Abdullah ibn Amr ibn al-'Aas (رضي الله عنهما) narrated: The Messenger of Allah ﷺ said: "Command your children to pray when they become seven years old, and beat them for it (prayer) wh...
Read MoreAbdullah ibn Amr ibn al-'Aas (رضي الله عنهما) narrated:
The Messenger of Allah ﷺ said:
"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."
(Abu Dawud, graded as Hasan by Al-Albaani)
Application of the Hadith:
Based on the above hadith, one would start encouraging them to perform their Salaah from the age of seven and beat them for neglecting it at the age of ten.
However, Shaykh Ibn Baaz explained that this beating should not involve any kind of abuse, be it verbal or physical, but rather it should be as a means to achieve the objective — to encourage the good and prevent the evil.
The Messenger of Allah ﷺ said:
"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."
(Abu Dawud, graded as Hasan by Al-Albaani)
Application of the Hadith:
Based on the above hadith, one would start encouraging them to perform their Salaah from the age of seven and beat them for neglecting it at the age of ten.
However, Shaykh Ibn Baaz explained that this beating should not involve any kind of abuse, be it verbal or physical, but rather it should be as a means to achieve the objective — to encourage the good and prevent the evil.
Answered by: Shaykh Muhammad Mbwana
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Taking upfront payment or deposits for import business
Selling What You Don't Possess: Firstly, it is not permissible to sell a product which you do not yet possess. Proof: Sunan Abī Dāwūd (3503) Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the...
Read Moreو عليكم السلام ورحمة الله وبركاته
و فيك بارك الله
و فيك بارك الله
Selling What You Don't Possess:
Firstly, it is not permissible to sell a product which you do not yet possess.
Proof: Sunan Abī Dāwūd (3503)
Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the Prophet ﷺ: "O Messenger of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market?"
He replied: "Do not sell what you do not possess."
Deposit System (ʿArbūn):
As for working with a deposit system or taking a portion of the payment (such as a 50% non-refundable deposit), this will only be permissible on the condition that the seller owns the product and clearly states the conditions in the contract/agreement between the buyer and seller.
Conditions:
1. The seller must own the product in order to do such a transaction. If not, then it is the same as selling that which you do not own, which is not permissible.
2. It must be clearly stated in the contract or agreement that the deposit is part of the sale (this is known as ʿarbūn).
3. The buyer must grant you permission to use it. The contract must be transparent and free from gharar (uncertainty) or unjust enrichment.
If the deposit is given merely as a security trust without permission to use, then it is not permissible to use it until delivery or until explicit permission is granted.
Evidence:
Ibn Qudāmah (رحمه الله) in al-Mughnī (4/347) mentioned that Imām Aḥmad considered it permissible if the conditions are met.
Conclusion:
If the product is owned by the seller, the terms of the contract are transparent, and the buyer gives his consent by fully understanding the conditions without any gharar (uncertainty/excessive risk), then it is Islamically permissible to take a deposit (ʿarbūn).
As for the scenario mentioned of withholding 50% without owning the product, this will not be permissible.
Firstly, it is not permissible to sell a product which you do not yet possess.
Proof: Sunan Abī Dāwūd (3503)
Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the Prophet ﷺ: "O Messenger of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market?"
He replied: "Do not sell what you do not possess."
Deposit System (ʿArbūn):
As for working with a deposit system or taking a portion of the payment (such as a 50% non-refundable deposit), this will only be permissible on the condition that the seller owns the product and clearly states the conditions in the contract/agreement between the buyer and seller.
Conditions:
1. The seller must own the product in order to do such a transaction. If not, then it is the same as selling that which you do not own, which is not permissible.
2. It must be clearly stated in the contract or agreement that the deposit is part of the sale (this is known as ʿarbūn).
3. The buyer must grant you permission to use it. The contract must be transparent and free from gharar (uncertainty) or unjust enrichment.
If the deposit is given merely as a security trust without permission to use, then it is not permissible to use it until delivery or until explicit permission is granted.
Evidence:
Ibn Qudāmah (رحمه الله) in al-Mughnī (4/347) mentioned that Imām Aḥmad considered it permissible if the conditions are met.
Conclusion:
If the product is owned by the seller, the terms of the contract are transparent, and the buyer gives his consent by fully understanding the conditions without any gharar (uncertainty/excessive risk), then it is Islamically permissible to take a deposit (ʿarbūn).
As for the scenario mentioned of withholding 50% without owning the product, this will not be permissible.
والله أعلم
Answered by: Shaykh Yaseen Boorhanodien
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
Taking upfront payment or deposits for import business
Selling What You Don't Possess: Firstly, it is not permissible to sell a product which you do not yet possess. Proof: Sunan Abī Dāwūd (3503) Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the...
Read Moreو عليكم السلام ورحمة الله وبركاته
و فيك بارك الله
و فيك بارك الله
Selling What You Don't Possess:
Firstly, it is not permissible to sell a product which you do not yet possess.
Proof: Sunan Abī Dāwūd (3503)
Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the Prophet ﷺ: "O Messenger of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market?"
He replied: "Do not sell what you do not possess."
Deposit System (ʿArbūn):
As for working with a deposit system or taking a portion of the payment (such as a 50% non-refundable deposit), this will only be permissible on the condition that the seller owns the product and clearly states the conditions in the contract/agreement between the buyer and seller.
Conditions:
1. The seller must own the product in order to do such a transaction. If not, then it is the same as selling that which you do not own, which is not permissible.
2. It must be clearly stated in the contract or agreement that the deposit is part of the sale (this is known as ʿarbūn).
3. The buyer must grant you permission to use it. The contract must be transparent and free from gharar (uncertainty) or unjust enrichment.
If the deposit is given merely as a security trust without permission to use, then it is not permissible to use it until delivery or until explicit permission is granted.
Evidence:
Ibn Qudāmah (رحمه الله) in al-Mughnī (4/347) mentioned that Imām Aḥmad considered it permissible if the conditions are met.
Conclusion:
If the product is owned by the seller, the terms of the contract are transparent, and the buyer gives his consent by fully understanding the conditions without any gharar (uncertainty/excessive risk), then it is Islamically permissible to take a deposit (ʿarbūn).
As for the scenario mentioned of withholding 50% without owning the product, this will not be permissible.
Firstly, it is not permissible to sell a product which you do not yet possess.
Proof: Sunan Abī Dāwūd (3503)
Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the Prophet ﷺ: "O Messenger of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market?"
He replied: "Do not sell what you do not possess."
Deposit System (ʿArbūn):
As for working with a deposit system or taking a portion of the payment (such as a 50% non-refundable deposit), this will only be permissible on the condition that the seller owns the product and clearly states the conditions in the contract/agreement between the buyer and seller.
Conditions:
1. The seller must own the product in order to do such a transaction. If not, then it is the same as selling that which you do not own, which is not permissible.
2. It must be clearly stated in the contract or agreement that the deposit is part of the sale (this is known as ʿarbūn).
3. The buyer must grant you permission to use it. The contract must be transparent and free from gharar (uncertainty) or unjust enrichment.
If the deposit is given merely as a security trust without permission to use, then it is not permissible to use it until delivery or until explicit permission is granted.
Evidence:
Ibn Qudāmah (رحمه الله) in al-Mughnī (4/347) mentioned that Imām Aḥmad considered it permissible if the conditions are met.
Conclusion:
If the product is owned by the seller, the terms of the contract are transparent, and the buyer gives his consent by fully understanding the conditions without any gharar (uncertainty/excessive risk), then it is Islamically permissible to take a deposit (ʿarbūn).
As for the scenario mentioned of withholding 50% without owning the product, this will not be permissible.
والله أعلم
Answered by: Shaykh Yaseen Boorhanodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is the ruling on criticizing Hamas?
Historical Background: A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine. Many resistance groups were formed...
Read Moreو عليكم السلام ورحمة الله وبركاته
Historical Background:
A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine.
Many resistance groups were formed after the occupation of Palestine by the Jews in 1948. The official representative of the Palestinian people at the United Nations is the Palestine Liberation Organization (PLO).
Hamas Origins and Rise:
Hamas was founded in December 1987 during the First Intifada, a Palestinian uprising against Israeli occupation. It originated as an offshoot of the Egyptian Muslim Brotherhood, with the aim of establishing an Islamic state in historic Palestine.
It is no longer a secret that right-wing Israeli politicians were responsible for the rise of Hamas as a counterbalance to the Palestinian Authority (PA), which ruled the Palestinian territories. It was a policy of divide and rule employed by Israel.
The 2007 Conflict:
Hamas did engage in a conflict with the Palestinian Authority (PA). This conflict culminated in 2007 when Hamas forcibly took control of the Gaza Strip from the PA, which was dominated by the Fatah party. Palestinian unity was broken, and this was Israel's objective and purpose. Many were killed in this hostile takeover.
Hamas's Alignment and Actions:
Hamas entered its network of tunnels, safe from Israeli retaliation, leaving almost 2.5 million Muslims as exposed targets to Israeli retaliation.
It is well known and documented that the political leader of Hamas, Ismail Haniyeh, and the administration head at the time, Yahya Sinwar, had pledged their allegiance to the Rāfiḍah Shia of Iran, praising Iran's former General Qāsim Sulaymānī, who was responsible for killing thousands of Ahlus-Sunnah in Iraq, Syria, Lebanon, and Yemen.
The Prophetic Methodology:
When the Prophet ﷺ started the daʿwah, Palestine was occupied by the Romans. There was no call by the Messenger ﷺ to free Palestine. The focus of the Prophet ﷺ was to call to tawḥīd, and Palestine was eventually freed by ʿUmar ibn al-Khaṭṭāb after tawḥīd had spread far and wide—indicating that Allah's help comes when the correct dīn is implemented.
We find that whenever the Muslims were in a state of weakness, the Prophet ﷺ engaged with his enemies by signing peace treaties and agreements, and always considered the safety of the Muslims without putting them in direct danger.
Conclusion:
Hamas is an organization of fitnah, followers of desires, and people of innovation. They rebelled against the Palestinian Authority in 2007, killing hundreds of Muslims, and their destruction of Muslims continues to this day.
There are no Salafi scholars who praise Hamas, and none of them have made takfīr of Hamas as far as we know.
Our duʿā is that Allah Subḥānahu wa Taʿāla grants the Muslims of Palestine righteous leadership that will guide its people to freedom and justice upon the methodology of the Prophet ﷺ.
May Allah Subḥānahu wa Taʿāla accept those killed from among our brothers and sisters as shuhadāʾ (martyrs) in His path. Āmīn.
A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine.
Many resistance groups were formed after the occupation of Palestine by the Jews in 1948. The official representative of the Palestinian people at the United Nations is the Palestine Liberation Organization (PLO).
Hamas Origins and Rise:
Hamas was founded in December 1987 during the First Intifada, a Palestinian uprising against Israeli occupation. It originated as an offshoot of the Egyptian Muslim Brotherhood, with the aim of establishing an Islamic state in historic Palestine.
It is no longer a secret that right-wing Israeli politicians were responsible for the rise of Hamas as a counterbalance to the Palestinian Authority (PA), which ruled the Palestinian territories. It was a policy of divide and rule employed by Israel.
The 2007 Conflict:
Hamas did engage in a conflict with the Palestinian Authority (PA). This conflict culminated in 2007 when Hamas forcibly took control of the Gaza Strip from the PA, which was dominated by the Fatah party. Palestinian unity was broken, and this was Israel's objective and purpose. Many were killed in this hostile takeover.
Hamas's Alignment and Actions:
Hamas entered its network of tunnels, safe from Israeli retaliation, leaving almost 2.5 million Muslims as exposed targets to Israeli retaliation.
It is well known and documented that the political leader of Hamas, Ismail Haniyeh, and the administration head at the time, Yahya Sinwar, had pledged their allegiance to the Rāfiḍah Shia of Iran, praising Iran's former General Qāsim Sulaymānī, who was responsible for killing thousands of Ahlus-Sunnah in Iraq, Syria, Lebanon, and Yemen.
The Prophetic Methodology:
When the Prophet ﷺ started the daʿwah, Palestine was occupied by the Romans. There was no call by the Messenger ﷺ to free Palestine. The focus of the Prophet ﷺ was to call to tawḥīd, and Palestine was eventually freed by ʿUmar ibn al-Khaṭṭāb after tawḥīd had spread far and wide—indicating that Allah's help comes when the correct dīn is implemented.
We find that whenever the Muslims were in a state of weakness, the Prophet ﷺ engaged with his enemies by signing peace treaties and agreements, and always considered the safety of the Muslims without putting them in direct danger.
Conclusion:
Hamas is an organization of fitnah, followers of desires, and people of innovation. They rebelled against the Palestinian Authority in 2007, killing hundreds of Muslims, and their destruction of Muslims continues to this day.
There are no Salafi scholars who praise Hamas, and none of them have made takfīr of Hamas as far as we know.
Our duʿā is that Allah Subḥānahu wa Taʿāla grants the Muslims of Palestine righteous leadership that will guide its people to freedom and justice upon the methodology of the Prophet ﷺ.
May Allah Subḥānahu wa Taʿāla accept those killed from among our brothers and sisters as shuhadāʾ (martyrs) in His path. Āmīn.
والله أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
What is the ruling on criticizing Hamas?
Historical Background: A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine. Many resistance groups were formed...
Read Moreو عليكم السلام ورحمة الله وبركاته
Historical Background:
A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine.
Many resistance groups were formed after the occupation of Palestine by the Jews in 1948. The official representative of the Palestinian people at the United Nations is the Palestine Liberation Organization (PLO).
Hamas Origins and Rise:
Hamas was founded in December 1987 during the First Intifada, a Palestinian uprising against Israeli occupation. It originated as an offshoot of the Egyptian Muslim Brotherhood, with the aim of establishing an Islamic state in historic Palestine.
It is no longer a secret that right-wing Israeli politicians were responsible for the rise of Hamas as a counterbalance to the Palestinian Authority (PA), which ruled the Palestinian territories. It was a policy of divide and rule employed by Israel.
The 2007 Conflict:
Hamas did engage in a conflict with the Palestinian Authority (PA). This conflict culminated in 2007 when Hamas forcibly took control of the Gaza Strip from the PA, which was dominated by the Fatah party. Palestinian unity was broken, and this was Israel's objective and purpose. Many were killed in this hostile takeover.
Hamas's Alignment and Actions:
Hamas entered its network of tunnels, safe from Israeli retaliation, leaving almost 2.5 million Muslims as exposed targets to Israeli retaliation.
It is well known and documented that the political leader of Hamas, Ismail Haniyeh, and the administration head at the time, Yahya Sinwar, had pledged their allegiance to the Rāfiḍah Shia of Iran, praising Iran's former General Qāsim Sulaymānī, who was responsible for killing thousands of Ahlus-Sunnah in Iraq, Syria, Lebanon, and Yemen.
The Prophetic Methodology:
When the Prophet ﷺ started the daʿwah, Palestine was occupied by the Romans. There was no call by the Messenger ﷺ to free Palestine. The focus of the Prophet ﷺ was to call to tawḥīd, and Palestine was eventually freed by ʿUmar ibn al-Khaṭṭāb after tawḥīd had spread far and wide—indicating that Allah's help comes when the correct dīn is implemented.
We find that whenever the Muslims were in a state of weakness, the Prophet ﷺ engaged with his enemies by signing peace treaties and agreements, and always considered the safety of the Muslims without putting them in direct danger.
Conclusion:
Hamas is an organization of fitnah, followers of desires, and people of innovation. They rebelled against the Palestinian Authority in 2007, killing hundreds of Muslims, and their destruction of Muslims continues to this day.
There are no Salafi scholars who praise Hamas, and none of them have made takfīr of Hamas as far as we know.
Our duʿā is that Allah Subḥānahu wa Taʿāla grants the Muslims of Palestine righteous leadership that will guide its people to freedom and justice upon the methodology of the Prophet ﷺ.
May Allah Subḥānahu wa Taʿāla accept those killed from among our brothers and sisters as shuhadāʾ (martyrs) in His path. Āmīn.
A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine.
Many resistance groups were formed after the occupation of Palestine by the Jews in 1948. The official representative of the Palestinian people at the United Nations is the Palestine Liberation Organization (PLO).
Hamas Origins and Rise:
Hamas was founded in December 1987 during the First Intifada, a Palestinian uprising against Israeli occupation. It originated as an offshoot of the Egyptian Muslim Brotherhood, with the aim of establishing an Islamic state in historic Palestine.
It is no longer a secret that right-wing Israeli politicians were responsible for the rise of Hamas as a counterbalance to the Palestinian Authority (PA), which ruled the Palestinian territories. It was a policy of divide and rule employed by Israel.
The 2007 Conflict:
Hamas did engage in a conflict with the Palestinian Authority (PA). This conflict culminated in 2007 when Hamas forcibly took control of the Gaza Strip from the PA, which was dominated by the Fatah party. Palestinian unity was broken, and this was Israel's objective and purpose. Many were killed in this hostile takeover.
Hamas's Alignment and Actions:
Hamas entered its network of tunnels, safe from Israeli retaliation, leaving almost 2.5 million Muslims as exposed targets to Israeli retaliation.
It is well known and documented that the political leader of Hamas, Ismail Haniyeh, and the administration head at the time, Yahya Sinwar, had pledged their allegiance to the Rāfiḍah Shia of Iran, praising Iran's former General Qāsim Sulaymānī, who was responsible for killing thousands of Ahlus-Sunnah in Iraq, Syria, Lebanon, and Yemen.
The Prophetic Methodology:
When the Prophet ﷺ started the daʿwah, Palestine was occupied by the Romans. There was no call by the Messenger ﷺ to free Palestine. The focus of the Prophet ﷺ was to call to tawḥīd, and Palestine was eventually freed by ʿUmar ibn al-Khaṭṭāb after tawḥīd had spread far and wide—indicating that Allah's help comes when the correct dīn is implemented.
We find that whenever the Muslims were in a state of weakness, the Prophet ﷺ engaged with his enemies by signing peace treaties and agreements, and always considered the safety of the Muslims without putting them in direct danger.
Conclusion:
Hamas is an organization of fitnah, followers of desires, and people of innovation. They rebelled against the Palestinian Authority in 2007, killing hundreds of Muslims, and their destruction of Muslims continues to this day.
There are no Salafi scholars who praise Hamas, and none of them have made takfīr of Hamas as far as we know.
Our duʿā is that Allah Subḥānahu wa Taʿāla grants the Muslims of Palestine righteous leadership that will guide its people to freedom and justice upon the methodology of the Prophet ﷺ.
May Allah Subḥānahu wa Taʿāla accept those killed from among our brothers and sisters as shuhadāʾ (martyrs) in His path. Āmīn.
والله أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is pickling vegetables permissible?
The general ruling in such matters is what is found in the hadith of the Prophet ﷺ. When asked regarding a certain drink, he said: "Every drink that intoxicates is forbidden." [Bukhari 5585] There...
Read Moreالحمد لله والصلاة والسلام على رسول الله، وبعد
The general ruling in such matters is what is found in the hadith of the Prophet ﷺ. When asked regarding a certain drink, he said:
"Every drink that intoxicates is forbidden." [Bukhari 5585]
Therefore, the only reason that a certain drink would be forbidden is if it intoxicates, regardless of what it is made from. This is a beneficial hadith which serves as a principle when it comes to things that one consumes.
Fermentation is Not the Issue:
The process of fermentation is not, in itself, an issue, as there are a number of products that are the result of fermentation, such as:
- Vinegar
- Yoghurt
- Cheese
These are permitted to make and consume because they do not intoxicate when consumed.
Guidance for Muslims:
It is upon every Muslim to deal only with what is clearly ḥalāl and to avoid doubtful matters, as the Prophet ﷺ advised.
"Every drink that intoxicates is forbidden." [Bukhari 5585]
Therefore, the only reason that a certain drink would be forbidden is if it intoxicates, regardless of what it is made from. This is a beneficial hadith which serves as a principle when it comes to things that one consumes.
Fermentation is Not the Issue:
The process of fermentation is not, in itself, an issue, as there are a number of products that are the result of fermentation, such as:
- Vinegar
- Yoghurt
- Cheese
These are permitted to make and consume because they do not intoxicate when consumed.
Guidance for Muslims:
It is upon every Muslim to deal only with what is clearly ḥalāl and to avoid doubtful matters, as the Prophet ﷺ advised.
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Is pickling vegetables permissible?
The general ruling in such matters is what is found in the hadith of the Prophet ﷺ. When asked regarding a certain drink, he said: "Every drink that intoxicates is forbidden." [Bukhari 5585] There...
Read Moreالحمد لله والصلاة والسلام على رسول الله، وبعد
The general ruling in such matters is what is found in the hadith of the Prophet ﷺ. When asked regarding a certain drink, he said:
"Every drink that intoxicates is forbidden." [Bukhari 5585]
Therefore, the only reason that a certain drink would be forbidden is if it intoxicates, regardless of what it is made from. This is a beneficial hadith which serves as a principle when it comes to things that one consumes.
Fermentation is Not the Issue:
The process of fermentation is not, in itself, an issue, as there are a number of products that are the result of fermentation, such as:
- Vinegar
- Yoghurt
- Cheese
These are permitted to make and consume because they do not intoxicate when consumed.
Guidance for Muslims:
It is upon every Muslim to deal only with what is clearly ḥalāl and to avoid doubtful matters, as the Prophet ﷺ advised.
"Every drink that intoxicates is forbidden." [Bukhari 5585]
Therefore, the only reason that a certain drink would be forbidden is if it intoxicates, regardless of what it is made from. This is a beneficial hadith which serves as a principle when it comes to things that one consumes.
Fermentation is Not the Issue:
The process of fermentation is not, in itself, an issue, as there are a number of products that are the result of fermentation, such as:
- Vinegar
- Yoghurt
- Cheese
These are permitted to make and consume because they do not intoxicate when consumed.
Guidance for Muslims:
It is upon every Muslim to deal only with what is clearly ḥalāl and to avoid doubtful matters, as the Prophet ﷺ advised.
والله أعلم
Answered by: Shaykh Lut Hud
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Was Hamas elected fairly in 2006?
Background on Palestinian Politics: Some background on politics in the Palestinian territories is necessary to draw the correct conclusions. After Hamas's victory in the January 25, 2006, Palestinian...
Read Moreو عليكم السلام ورحمة الله وبركاته
Background on Palestinian Politics:
Some background on politics in the Palestinian territories is necessary to draw the correct conclusions.
After Hamas's victory in the January 25, 2006, Palestinian Legislative Council elections, President Mahmoud Abbas officially appointed Ismail Haniyeh of Hamas as Prime Minister, and asked him to form a government on February 21, 2006.
The new Hamas-led government, with Ismail Haniyeh at its helm, was sworn in on March 29, 2006.
This indicates that Hamas's win in the Palestinian Legislative Council was acknowledged by the President of the Palestinian Authority.
Constitutional Structure:
Constitutionally, the Prime Minister is subordinate to the President of the Palestinian Authority, and in this case, the President was Mahmoud Abbas.
Abbas, as the President, had the power to:
- Appoint or dismiss the Prime Minister
- Approve or reject ministerial appointments
- Oversee security forces
The Conflict Over Security:
At this point, Fatah (under the Palestinian Authority) still controlled the security portfolio in the Palestinian territories, including the Gaza Strip. Since the greatest number of supporters for Hamas was in the Gaza Strip, the running of security in that region was sought after by Hamas, leading to a conflict between Fatah and Hamas, which resulted in Hamas driving Fatah out of Gaza.
Instead of uniting against the greater enemy, they became divided along partisan lines, and that was a sad day as many were killed on both sides. That was a fitnah, which caused a split between Hamas and the Palestinian Authority under President Mahmoud Abbas. This worked well for the Israeli Occupation Forces, as that is exactly what they intended by supporting Hamas, which was to reduce the strength of the Palestinian Authority and divide the Palestinian people.
Some background on politics in the Palestinian territories is necessary to draw the correct conclusions.
After Hamas's victory in the January 25, 2006, Palestinian Legislative Council elections, President Mahmoud Abbas officially appointed Ismail Haniyeh of Hamas as Prime Minister, and asked him to form a government on February 21, 2006.
The new Hamas-led government, with Ismail Haniyeh at its helm, was sworn in on March 29, 2006.
This indicates that Hamas's win in the Palestinian Legislative Council was acknowledged by the President of the Palestinian Authority.
Constitutional Structure:
Constitutionally, the Prime Minister is subordinate to the President of the Palestinian Authority, and in this case, the President was Mahmoud Abbas.
Abbas, as the President, had the power to:
- Appoint or dismiss the Prime Minister
- Approve or reject ministerial appointments
- Oversee security forces
The Conflict Over Security:
At this point, Fatah (under the Palestinian Authority) still controlled the security portfolio in the Palestinian territories, including the Gaza Strip. Since the greatest number of supporters for Hamas was in the Gaza Strip, the running of security in that region was sought after by Hamas, leading to a conflict between Fatah and Hamas, which resulted in Hamas driving Fatah out of Gaza.
Instead of uniting against the greater enemy, they became divided along partisan lines, and that was a sad day as many were killed on both sides. That was a fitnah, which caused a split between Hamas and the Palestinian Authority under President Mahmoud Abbas. This worked well for the Israeli Occupation Forces, as that is exactly what they intended by supporting Hamas, which was to reduce the strength of the Palestinian Authority and divide the Palestinian people.
والله تعالى أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
Was Hamas elected fairly in 2006?
Background on Palestinian Politics: Some background on politics in the Palestinian territories is necessary to draw the correct conclusions. After Hamas's victory in the January 25, 2006, Palestinian...
Read Moreو عليكم السلام ورحمة الله وبركاته
Background on Palestinian Politics:
Some background on politics in the Palestinian territories is necessary to draw the correct conclusions.
After Hamas's victory in the January 25, 2006, Palestinian Legislative Council elections, President Mahmoud Abbas officially appointed Ismail Haniyeh of Hamas as Prime Minister, and asked him to form a government on February 21, 2006.
The new Hamas-led government, with Ismail Haniyeh at its helm, was sworn in on March 29, 2006.
This indicates that Hamas's win in the Palestinian Legislative Council was acknowledged by the President of the Palestinian Authority.
Constitutional Structure:
Constitutionally, the Prime Minister is subordinate to the President of the Palestinian Authority, and in this case, the President was Mahmoud Abbas.
Abbas, as the President, had the power to:
- Appoint or dismiss the Prime Minister
- Approve or reject ministerial appointments
- Oversee security forces
The Conflict Over Security:
At this point, Fatah (under the Palestinian Authority) still controlled the security portfolio in the Palestinian territories, including the Gaza Strip. Since the greatest number of supporters for Hamas was in the Gaza Strip, the running of security in that region was sought after by Hamas, leading to a conflict between Fatah and Hamas, which resulted in Hamas driving Fatah out of Gaza.
Instead of uniting against the greater enemy, they became divided along partisan lines, and that was a sad day as many were killed on both sides. That was a fitnah, which caused a split between Hamas and the Palestinian Authority under President Mahmoud Abbas. This worked well for the Israeli Occupation Forces, as that is exactly what they intended by supporting Hamas, which was to reduce the strength of the Palestinian Authority and divide the Palestinian people.
Some background on politics in the Palestinian territories is necessary to draw the correct conclusions.
After Hamas's victory in the January 25, 2006, Palestinian Legislative Council elections, President Mahmoud Abbas officially appointed Ismail Haniyeh of Hamas as Prime Minister, and asked him to form a government on February 21, 2006.
The new Hamas-led government, with Ismail Haniyeh at its helm, was sworn in on March 29, 2006.
This indicates that Hamas's win in the Palestinian Legislative Council was acknowledged by the President of the Palestinian Authority.
Constitutional Structure:
Constitutionally, the Prime Minister is subordinate to the President of the Palestinian Authority, and in this case, the President was Mahmoud Abbas.
Abbas, as the President, had the power to:
- Appoint or dismiss the Prime Minister
- Approve or reject ministerial appointments
- Oversee security forces
The Conflict Over Security:
At this point, Fatah (under the Palestinian Authority) still controlled the security portfolio in the Palestinian territories, including the Gaza Strip. Since the greatest number of supporters for Hamas was in the Gaza Strip, the running of security in that region was sought after by Hamas, leading to a conflict between Fatah and Hamas, which resulted in Hamas driving Fatah out of Gaza.
Instead of uniting against the greater enemy, they became divided along partisan lines, and that was a sad day as many were killed on both sides. That was a fitnah, which caused a split between Hamas and the Palestinian Authority under President Mahmoud Abbas. This worked well for the Israeli Occupation Forces, as that is exactly what they intended by supporting Hamas, which was to reduce the strength of the Palestinian Authority and divide the Palestinian people.
والله تعالى أعلم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
From whom should we seek Islamic knowledge?
Alhamdulillah it is indeed a great ni'mah (blessing) to study the Deen of Allahu subahaanahu wa ta'aala. This blessing becomes greater when it is acquired from the Ulemaa of Ahlus-Sunnah wal Jamaa'ah....
Read Moreو عليكم السلام ورحمة الله وبركاته
Alhamdulillah it is indeed a great ni'mah (blessing) to study the Deen of Allahu subahaanahu wa ta'aala. This blessing becomes greater when it is acquired from the Ulemaa of Ahlus-Sunnah wal Jamaa'ah.
Manhaj-ut Talaqqee (Methodology of Acquiring Knowledge):
There is a noble and profound methodology which Ahlus-Sunnah wal Jamaa'ah subscribes to in the seeking of Deeni knowledge.
1. The First Source: Qur'aan and Sunnah
Allahu subahaanahu wa ta'aala says: "We have sent down to you the reminder so that you may explain to people what has been revealed to them perhaps they will take heed." (Surah An-Nahl 44)
2. Following the Companions
After the Sunnah, we follow what the companions i.e. the muhaajiroon and the Ansaar, were upon generally and what the four rightly guided Khulafaah (successors) were upon specifically.
3. Referring Disputes to Qur'aan and Sunnah
Ahlus-Sunnah wal Jamaa'ah refer every disagreement and dispute in their affairs to the Qur'aan and Sunnah as instructed by Allahu subahaanahu wa ta'aala.
Two Fundamental Principles:
For a person to be upon the way of our righteous predecessors it is imperative that he/she must embody two foundations:
1. Correct Creed
2. Sound methodology in the practice of all aspects of the Deen
Any deficiency in these two fundamental aspects will result in a deficiency in one's religion.
Warning About Deviant Groups:
Many deviant groups, like the Ikhwaaniyyah, Qutbiyyah and the Surooriyyah, amongst others, who purport to call to Islam use the names of renowned Salafi scholars in order to dupe the unwary layperson.
Groups to Avoid:
Knowledge of Deen is not sought from the following types:
Ikhwaaniyyah, Surooriyyah, Qutbiyyah, Shia, Qaadiya'niyyah, Deobandiyyah, Baraelwiyyah, Soofiyyah, Hizbiyyah, Qur'aaniyyah, Ahmediyyah, Baatiniyyah, and all others not mentioned here who have deviated from the way of the salafus Saalih.
Regarding Specific Scholars Mentioned:
As regards Shaykh Munajjid, he was declared to be a Qutbi by Shaykh Ubayd Al Jaabiree Rahimahullah.
Asim Hakeem, in my view is not well grounded in As Salafiyyah. He lacks in aspects of creed and manhaj. It would do him well to spend more time under the tutelage of the scholars of Salafiyyah.
Manhaj-ut Talaqqee (Methodology of Acquiring Knowledge):
There is a noble and profound methodology which Ahlus-Sunnah wal Jamaa'ah subscribes to in the seeking of Deeni knowledge.
1. The First Source: Qur'aan and Sunnah
Allahu subahaanahu wa ta'aala says: "We have sent down to you the reminder so that you may explain to people what has been revealed to them perhaps they will take heed." (Surah An-Nahl 44)
2. Following the Companions
After the Sunnah, we follow what the companions i.e. the muhaajiroon and the Ansaar, were upon generally and what the four rightly guided Khulafaah (successors) were upon specifically.
3. Referring Disputes to Qur'aan and Sunnah
Ahlus-Sunnah wal Jamaa'ah refer every disagreement and dispute in their affairs to the Qur'aan and Sunnah as instructed by Allahu subahaanahu wa ta'aala.
Two Fundamental Principles:
For a person to be upon the way of our righteous predecessors it is imperative that he/she must embody two foundations:
1. Correct Creed
2. Sound methodology in the practice of all aspects of the Deen
Any deficiency in these two fundamental aspects will result in a deficiency in one's religion.
Warning About Deviant Groups:
Many deviant groups, like the Ikhwaaniyyah, Qutbiyyah and the Surooriyyah, amongst others, who purport to call to Islam use the names of renowned Salafi scholars in order to dupe the unwary layperson.
Groups to Avoid:
Knowledge of Deen is not sought from the following types:
Ikhwaaniyyah, Surooriyyah, Qutbiyyah, Shia, Qaadiya'niyyah, Deobandiyyah, Baraelwiyyah, Soofiyyah, Hizbiyyah, Qur'aaniyyah, Ahmediyyah, Baatiniyyah, and all others not mentioned here who have deviated from the way of the salafus Saalih.
Regarding Specific Scholars Mentioned:
As regards Shaykh Munajjid, he was declared to be a Qutbi by Shaykh Ubayd Al Jaabiree Rahimahullah.
Asim Hakeem, in my view is not well grounded in As Salafiyyah. He lacks in aspects of creed and manhaj. It would do him well to spend more time under the tutelage of the scholars of Salafiyyah.
و الله أعلم
بارك الله فيكم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
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The Salafi Jamiat - South Africa
From whom should we seek Islamic knowledge?
Alhamdulillah it is indeed a great ni'mah (blessing) to study the Deen of Allahu subahaanahu wa ta'aala. This blessing becomes greater when it is acquired from the Ulemaa of Ahlus-Sunnah wal Jamaa'ah....
Read Moreو عليكم السلام ورحمة الله وبركاته
Alhamdulillah it is indeed a great ni'mah (blessing) to study the Deen of Allahu subahaanahu wa ta'aala. This blessing becomes greater when it is acquired from the Ulemaa of Ahlus-Sunnah wal Jamaa'ah.
Manhaj-ut Talaqqee (Methodology of Acquiring Knowledge):
There is a noble and profound methodology which Ahlus-Sunnah wal Jamaa'ah subscribes to in the seeking of Deeni knowledge.
1. The First Source: Qur'aan and Sunnah
Allahu subahaanahu wa ta'aala says: "We have sent down to you the reminder so that you may explain to people what has been revealed to them perhaps they will take heed." (Surah An-Nahl 44)
2. Following the Companions
After the Sunnah, we follow what the companions i.e. the muhaajiroon and the Ansaar, were upon generally and what the four rightly guided Khulafaah (successors) were upon specifically.
3. Referring Disputes to Qur'aan and Sunnah
Ahlus-Sunnah wal Jamaa'ah refer every disagreement and dispute in their affairs to the Qur'aan and Sunnah as instructed by Allahu subahaanahu wa ta'aala.
Two Fundamental Principles:
For a person to be upon the way of our righteous predecessors it is imperative that he/she must embody two foundations:
1. Correct Creed
2. Sound methodology in the practice of all aspects of the Deen
Any deficiency in these two fundamental aspects will result in a deficiency in one's religion.
Warning About Deviant Groups:
Many deviant groups, like the Ikhwaaniyyah, Qutbiyyah and the Surooriyyah, amongst others, who purport to call to Islam use the names of renowned Salafi scholars in order to dupe the unwary layperson.
Groups to Avoid:
Knowledge of Deen is not sought from the following types:
Ikhwaaniyyah, Surooriyyah, Qutbiyyah, Shia, Qaadiya'niyyah, Deobandiyyah, Baraelwiyyah, Soofiyyah, Hizbiyyah, Qur'aaniyyah, Ahmediyyah, Baatiniyyah, and all others not mentioned here who have deviated from the way of the salafus Saalih.
Regarding Specific Scholars Mentioned:
As regards Shaykh Munajjid, he was declared to be a Qutbi by Shaykh Ubayd Al Jaabiree Rahimahullah.
Asim Hakeem, in my view is not well grounded in As Salafiyyah. He lacks in aspects of creed and manhaj. It would do him well to spend more time under the tutelage of the scholars of Salafiyyah.
Manhaj-ut Talaqqee (Methodology of Acquiring Knowledge):
There is a noble and profound methodology which Ahlus-Sunnah wal Jamaa'ah subscribes to in the seeking of Deeni knowledge.
1. The First Source: Qur'aan and Sunnah
Allahu subahaanahu wa ta'aala says: "We have sent down to you the reminder so that you may explain to people what has been revealed to them perhaps they will take heed." (Surah An-Nahl 44)
2. Following the Companions
After the Sunnah, we follow what the companions i.e. the muhaajiroon and the Ansaar, were upon generally and what the four rightly guided Khulafaah (successors) were upon specifically.
3. Referring Disputes to Qur'aan and Sunnah
Ahlus-Sunnah wal Jamaa'ah refer every disagreement and dispute in their affairs to the Qur'aan and Sunnah as instructed by Allahu subahaanahu wa ta'aala.
Two Fundamental Principles:
For a person to be upon the way of our righteous predecessors it is imperative that he/she must embody two foundations:
1. Correct Creed
2. Sound methodology in the practice of all aspects of the Deen
Any deficiency in these two fundamental aspects will result in a deficiency in one's religion.
Warning About Deviant Groups:
Many deviant groups, like the Ikhwaaniyyah, Qutbiyyah and the Surooriyyah, amongst others, who purport to call to Islam use the names of renowned Salafi scholars in order to dupe the unwary layperson.
Groups to Avoid:
Knowledge of Deen is not sought from the following types:
Ikhwaaniyyah, Surooriyyah, Qutbiyyah, Shia, Qaadiya'niyyah, Deobandiyyah, Baraelwiyyah, Soofiyyah, Hizbiyyah, Qur'aaniyyah, Ahmediyyah, Baatiniyyah, and all others not mentioned here who have deviated from the way of the salafus Saalih.
Regarding Specific Scholars Mentioned:
As regards Shaykh Munajjid, he was declared to be a Qutbi by Shaykh Ubayd Al Jaabiree Rahimahullah.
Asim Hakeem, in my view is not well grounded in As Salafiyyah. He lacks in aspects of creed and manhaj. It would do him well to spend more time under the tutelage of the scholars of Salafiyyah.
و الله أعلم
بارك الله فيكم
Answered by: Shaykh Farouk Amod
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
The Ruling on Forex & Online Gold Trading
Definition of Forex Trading: Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations. While currency exchange (ṣarf) is permissible in Isl...
Read Moreوعليكم السلام ورحمة الله وبركاته
Definition of Forex Trading:
Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations.
While currency exchange (ṣarf) is permissible in Islam, modern online forex trading involves elements that make it ḥarām, such as:
- Riba (interest)
- Gharar (excessive uncertainty)
- Lack of hand-to-hand exchange (yadan bi-yad)
Riba in Forex Platforms:
Interest appears through swap or overnight fees. If the euro's interest rate is higher, the trader earns interest daily. If it's lower, he pays interest daily. This element of riba alone makes the trade impermissible.
Scholarly Statements on Forex Trading:
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"This type of trading involves riba, gharar, and speculation. The trader does not actually possess the currency. Therefore, it is not allowed."
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):
"It is permissible to exchange one currency for another only if the exchange happens immediately (hand to hand). If delayed or linked to interest or loans, it is not permissible."
Ruling on Online Gold Trading:
Scholars agree that online gold trading is not permissible because there is no immediate possession or exchange, which is required for ribāwī items like gold and silver.
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"Trading gold through websites or forex platforms is not permissible. There is no real possession, and it involves delay and speculation. Such contracts fall under riba and gharar."
Conclusion:
Forex and online gold trading are impermissible (ḥarām) due to:
- Riba (interest): found in swap fees and delayed settlements
- Gharar (uncertainty): lack of real ownership and speculation
- Absence of hand-to-hand exchange (yadan bi-yad): a condition in ṣarf and ribāwī commodities
Muslims should avoid these forms of trading and seek permissible means of earning that are free from interest, uncertainty, and deception.
May Allah ﷻ grant us understanding of His religion and bless us with pure and lawful sustenance.
Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations.
While currency exchange (ṣarf) is permissible in Islam, modern online forex trading involves elements that make it ḥarām, such as:
- Riba (interest)
- Gharar (excessive uncertainty)
- Lack of hand-to-hand exchange (yadan bi-yad)
Riba in Forex Platforms:
Interest appears through swap or overnight fees. If the euro's interest rate is higher, the trader earns interest daily. If it's lower, he pays interest daily. This element of riba alone makes the trade impermissible.
Scholarly Statements on Forex Trading:
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"This type of trading involves riba, gharar, and speculation. The trader does not actually possess the currency. Therefore, it is not allowed."
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):
"It is permissible to exchange one currency for another only if the exchange happens immediately (hand to hand). If delayed or linked to interest or loans, it is not permissible."
Ruling on Online Gold Trading:
Scholars agree that online gold trading is not permissible because there is no immediate possession or exchange, which is required for ribāwī items like gold and silver.
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"Trading gold through websites or forex platforms is not permissible. There is no real possession, and it involves delay and speculation. Such contracts fall under riba and gharar."
Conclusion:
Forex and online gold trading are impermissible (ḥarām) due to:
- Riba (interest): found in swap fees and delayed settlements
- Gharar (uncertainty): lack of real ownership and speculation
- Absence of hand-to-hand exchange (yadan bi-yad): a condition in ṣarf and ribāwī commodities
Muslims should avoid these forms of trading and seek permissible means of earning that are free from interest, uncertainty, and deception.
May Allah ﷻ grant us understanding of His religion and bless us with pure and lawful sustenance.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
Answered by: Shaykh Yaseen Boorhanodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa
The Ruling on Forex & Online Gold Trading
Definition of Forex Trading: Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations. While currency exchange (ṣarf) is permissible in Isl...
Read Moreوعليكم السلام ورحمة الله وبركاته
Definition of Forex Trading:
Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations.
While currency exchange (ṣarf) is permissible in Islam, modern online forex trading involves elements that make it ḥarām, such as:
- Riba (interest)
- Gharar (excessive uncertainty)
- Lack of hand-to-hand exchange (yadan bi-yad)
Riba in Forex Platforms:
Interest appears through swap or overnight fees. If the euro's interest rate is higher, the trader earns interest daily. If it's lower, he pays interest daily. This element of riba alone makes the trade impermissible.
Scholarly Statements on Forex Trading:
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"This type of trading involves riba, gharar, and speculation. The trader does not actually possess the currency. Therefore, it is not allowed."
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):
"It is permissible to exchange one currency for another only if the exchange happens immediately (hand to hand). If delayed or linked to interest or loans, it is not permissible."
Ruling on Online Gold Trading:
Scholars agree that online gold trading is not permissible because there is no immediate possession or exchange, which is required for ribāwī items like gold and silver.
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"Trading gold through websites or forex platforms is not permissible. There is no real possession, and it involves delay and speculation. Such contracts fall under riba and gharar."
Conclusion:
Forex and online gold trading are impermissible (ḥarām) due to:
- Riba (interest): found in swap fees and delayed settlements
- Gharar (uncertainty): lack of real ownership and speculation
- Absence of hand-to-hand exchange (yadan bi-yad): a condition in ṣarf and ribāwī commodities
Muslims should avoid these forms of trading and seek permissible means of earning that are free from interest, uncertainty, and deception.
May Allah ﷻ grant us understanding of His religion and bless us with pure and lawful sustenance.
Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations.
While currency exchange (ṣarf) is permissible in Islam, modern online forex trading involves elements that make it ḥarām, such as:
- Riba (interest)
- Gharar (excessive uncertainty)
- Lack of hand-to-hand exchange (yadan bi-yad)
Riba in Forex Platforms:
Interest appears through swap or overnight fees. If the euro's interest rate is higher, the trader earns interest daily. If it's lower, he pays interest daily. This element of riba alone makes the trade impermissible.
Scholarly Statements on Forex Trading:
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"This type of trading involves riba, gharar, and speculation. The trader does not actually possess the currency. Therefore, it is not allowed."
Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):
"It is permissible to exchange one currency for another only if the exchange happens immediately (hand to hand). If delayed or linked to interest or loans, it is not permissible."
Ruling on Online Gold Trading:
Scholars agree that online gold trading is not permissible because there is no immediate possession or exchange, which is required for ribāwī items like gold and silver.
Shaykh Ṣāliḥ al-Fawzān (حفظه الله):
"Trading gold through websites or forex platforms is not permissible. There is no real possession, and it involves delay and speculation. Such contracts fall under riba and gharar."
Conclusion:
Forex and online gold trading are impermissible (ḥarām) due to:
- Riba (interest): found in swap fees and delayed settlements
- Gharar (uncertainty): lack of real ownership and speculation
- Absence of hand-to-hand exchange (yadan bi-yad): a condition in ṣarf and ribāwī commodities
Muslims should avoid these forms of trading and seek permissible means of earning that are free from interest, uncertainty, and deception.
May Allah ﷻ grant us understanding of His religion and bless us with pure and lawful sustenance.
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
Answered by: Shaykh Yaseen Boorhanodien
The Salafi Jamiat - South Africa
Close
The Salafi Jamiat - South Africa