Jurisprudence & Principles

(F1) Is it permissible to celebrate Mother’s Day and give her a gift?
(F2) Is it permissible to distribute the Zakat amount of money in the form of material assistance, such as food and drink, or through the purchase of household appliances that the needy person requires, such as a washing machine, for example? This is due to my knowledge of the poor person’s mismanagement, and that he might waste or misuse the amount of money.
(F3) I work for a company that sells paints, and it is their custom to send lunches like pizza to contractors at their job sites. They also send beer that contains alcohol. I have been assigned to place an order for these items and deliver them to the site. Would delivering these products, whether it’s pizza containing pork or beer, be sinful for me?
(F4) I have tattooed my hand, and praise be to Allah, He honored me with repentance. Is it necessary for me to remove the tattoo, or is repentance sufficient?
(F5) Is it permissible for me to pray Asr before leaving the house with the intention of performing it in advance because when I return, it may fall in a disliked time of prayer or I may miss the prayer?
(F6) Is it permissible for me to purchase travel insurance related to the Hajj trip, where I will receive a refund if I am unable to travel for Hajj? I may lose all my savings that I have set aside for Hajj if I am unable to attend due to temporary illness such as COVID-19 or changes in the Hajj procedures by the authorities, and so on. If the upcoming season is missed, by preserving my money through trip insurance, I can attempt to go in the following seasons. Does buying insurance incur sin, and can it be expiated? Does travel insurance for Hajj fall under the concept of mutual assistance and solidarity?
(F7) In our country, there is a custom that when someone survives a car accident or a work-related accident, it is said to them, “Slaughter a sheep and distribute it to the poor as thanks to God.” Does this custom have a basis in our religion?
(Fatwa 8): When we pay Zākat on money through online platforms like GoFundMe, LaunchGood, or even organizations like IslamicRelief or Baitulmaal, these websites or organizations deduct fees from the total amount of Zākat. These fees can sometimes reach up to eight percent and are used for the administrative expenses of these institutions. What is the ruling regarding the amount of the deducted fees in light of the total amount of Zākat? Is it counted under the category of those who work to collect the Zākat?
(F9) “CBD GUMMIES FOR PAIN” was prescribed for an old woman who has bone problems and other conditions like arthritis. Is it permissible for her to take this medication? To clarify, CBD is extracted from marijuana.
(F 10) Is it permissible to give some women’s hair in donation for the purpose of benefiting from it in the treatment of some deadly diseases?
(F 11) Is it permissible for a wife to engage in masturbation because her husband only has rare sexual intercourse with her, and they are in their thirties?
(FA12) What is the ruling on reciting the Quran for the deceased?
(F13): What is the ruling if a person says “Subḥān Rabbi al-ˁAẓīm” instead of “Subḥān Rabbi al-ˀAˁlā” in prostration (Sujūd)?
(F14): Who are the Seven Jurists?
(F15) If I enter the mosque and there are people there, should I start by greeting them or by performing the prayer of greeting the mosque?
(F 16) What is the ruling regarding prostration of recitation (Sujūd as-Sahw) during prayer? And what is the ruling regarding prostration of recitation when reading the Quran and during times of disliked prayers? Please provide a detailed explanation according to the four schools of thought. May Allāh reward you with goodness.
(F 17) What is the Sharia’s opinion on collective remembrance, such as reciting traditional statements or Quranic verses in a group setting?
(F 18) Is it permissible for women to attend a funeral?
(F 19) What is the ruling on leading my family for prayer at home while I am sitting?
(F 20) If the Imam combines the Maghrib and Isha prayers, should an individual pray Witr immediately after the prayer or wait until the time for Isha begins and then pray? What should they do?
(F 21) I heard one of the scholars rendering a Ḥadīth in Ṣaḥīḥ Muslim as weak, which is narrated from the Prophet Muḥammad (peace be upon him) who said: “None of you should drink while standing; whoever forgets, let him vomit.” What is the ruling on acting upon a weak Ḥadīth?
(F 22) What is the ruling on a person who commits a sin with the intention of repenting later, fully aware that they are doing a sin but believes that Allāh will forgive them when they repent? After they repent, they might return to the same sin or a different one with the same intention?
(F 23) Is it valid to recite Al-Fātiḥah during prayer in secret in both cases of inhalation and exhalation while observing the rules of Tajwīd?
(F 24) Is it established in a ḥadīth that the Greetings (At-Taḥiyyāt) in prayer were made during the Prophet’s Ascension to heaven (Al-Miʽrāj)?
(F 25) A person prayed alone and made a mistake in the prayer that requires performing the prostration of forgetfulness (Sujūd as-Sahw) but forgot to perform it and remembered after leaving the place (for example, while he is in a car). When he arrived at his destination, the time for the next prayer had already started. Should he repeat the incomplete prayer, perform the prostration of forgetfulness only, or just seek forgiveness from Allāh?
(F 26) An objection was presented to me in the form of a question, which I have included here to benefit from your knowledge. The questioner objects to what some mosques do by designating a specific day for a specific worship, for example, some mosques announce a monthly night prayer after ʽIshāʼ (Qiyām) on the first Saturday of each month. The questioner said: “This practice was not reported from the Prophet, peace be upon him, or from the noble companions.” So, what is your opinion on this? May Allāh bestow His favor upon you constantly and increase you in knowledge.
(F 27) In Ṣaḥīḥ al-Bukhāriy, it was narrated from Abū Hurayrah (may Allāh be pleased with him) that the Messenger of Allāh (peace be upon him) said: “When the Imam says “not (the way) of those who earned Your Anger, nor of those who went astray” [1:7], then say ʼAāmīn, because the one whose statement of ʼAāmīn agrees with the angels’ statement, his previous sins will be forgiven.” Furthermore, in Sūrat al-ʼAnfāl, Allāh says: “O you who have believed, respond to Allāh and to the Messenger when he calls you to that which gives you life” [8:24]. However, we see many people who do not say ʼAāmīn. Can you please advise us on this matter, may Allāh reward you the best? Also, when the Imam says, “nor of those who went astray,” some people rush to say ʼAāmīn before the Imam says it. Is this permissible?
(F 28) What is the reliable fatwa regarding life insurance?
(F 29) What is the ruling on combining two prayers in the case of severe cold weather, with no rain or snow, only extreme cold, and in the absence of transportation, where the only way to get to the mosque is by walking? For example, if you are at your workplace and there is no suitable place to pray, and you must walk to the mosque, is it permissible to combine prayers?
(F 30) If someone left their house before the time of Dhuhr prayer to do some errands, and the time for ʽAṣr prayer approached and they cannot find a place to perform ablution or prayer, is it permissible for them to intend to combine the two prayers once they return home? Or should they make up the missed Dhuhr prayer?
(F 31) An Imam was praying ʽAṣr and forgot to sit for the middle Tashahūd as he stood up right away. When he did that, the followers said: Allāhu ʼAkbar. He understood and sat down after he was standing and continued the prayer with performing two prostrations of forgetfulness at the end. After he finished, one of the followers said that this prayer is invalid because the Imam should not have sat down after he was standing, and the followers should have followed him. Please, provide us with the truth, may Allāh keep you safe.
(F 32) In case of the advanced combining of two prayers due to an excuse, when should we perform the pre-Sunnah prayers for the first prayer and the post-Sunnah prayers for the second prayers?
(F 33) We know that intention is a condition for the validity of prayer, but does the intention require defining whether the prayer is a current prayer or a make-up prayer? For example, if someone is going to pray Dhuhr exactly before its time runs out but he is unsure if the time of ʽAṣr have already started, should he be certain about the time first before performing the prayer of Dhuhr? I have another question. Does ʼIqāmah require a specific intention when it is made in the mosque or alone? For example, if I say the wording of ʼIqāmah for prayer alone at home, without holding the intention of praying ʽIshāʼ until I finished the ʼIqāmah, is there any issue about that?
(F 34) What is the ruling of the Islamic law on a husband investigates his wife’s phone or a wife investigates her husband’s phone without permission?
(F 35): Is Friday prayer obligatory for women? What is the ruling for women who attend the Friday prayer or Tarawih prayer, for example, and bring along their young girls and infants without being able to control them, eliminating the state of humility and concentration and causing disturbance to the prayer of others?
(F 36): What is the ruling on sticking the forehead to the ground when prostrating for someone wearing a turban? Additionally, is it true that it is necessary for even a small part of the forehead to touch the ground, otherwise the prayer is invalid?
(F 37): Everyone knows that aligning the rows perfectly is a part of completing the prayer, but in the case of a person who prays while sitting on a chair, should they align the row with their feet and bring their body and shoulders backward, or should they align the row with their shoulders and bring their feet forward? Or is there a better way to align the rows in this situation, which is common in many of our mosques? Please advise us, may Allah bless you.
(F 38) What is the ruling on establishing Islamic groups nowadays, whether for religious, political, or social purposes? Additionally, what is the ruling on belonging to them? Of course, the founders claim that the essence of Islam is the group and working within a group, but in reality, we see that most of these groups become exclusionary towards Muslims who are not members, and this is in the best cases. In the worst cases, they become repulsive or even extremist, accusing others of being disbelievers. In recent years, we have seen that these groups have been a calamity for the societies in which they have become powerful, to the extent that people in general become scared of all these groups and even of the religion itself because of them. May Allah guide us, and reward you with good.
(F 39) What is the ruling on changing the prayer area to perform the Sunnah (voluntary) prayer after the obligatory prayer? As for women, most of the time their prayer area is in their home, where they pray the obligatory prayer and then get up to pray the Sunnah prayer.
(F 40) Regarding the issue of the waiting period (ʽIddah) of young and elderly widows, meaning those who are older than sixty years of age, it is permissible for them to move between their own home and that of their son’s if they are living alone in their own home? Additionally, what is the ruling on their going out to work? Please inform us of the answer. May Allah reward you.
(F 41) The Prophet Muhammad (peace be upon him) sat with his companions in the Prophet’s Mosque, and they asked him: “What do you love from this world, O Messenger of Allah?” He replied: “Three things have been made dear to me from your world: perfume and women, but my comfort is provided in prayer.” Abu Bakr (may Allah be pleased with him) said: “And I, O Messenger of Allah, have been made to love three things from this world: spending my wealth on you, sitting before you, and looking at you.” Umar (may Allah be pleased with him) said: “And I, O Messenger of Allah, have been made to love three things from this world: speaking the truth, commanding good, and forbidding evil.” Uthman (may Allah be pleased with him) said: “And I, O Messenger of Allah, have been made to love three things from this world: spreading peace, feeding the hungry, and praying at night while people sleep.” Ali ibn Abi Talib (may Allah be pleased with him) said: “And I, O Messenger of Allah, have been made to love three things from this world: honoring guests, fasting Ramadan in the summer, and striking the polytheists with the sword.” Abu Dhar said: “I love three things in this world: hunger, illness, and death.” The Prophet (peace be upon him) asked him: “Why?” Abu Dhar replied: “I love hunger to soften my heart, I love illness to lighten my burden of sins, and I love death to meet my Lord.” Then Gabriel (peace be upon him) came down and said to the Prophet (peace be upon him): “And I, O Messenger of Allah, have been made to love three things from your world: loving the poor, delivering the message to Muslims, and praising Allah, the Lord of the Worlds.” Then Gabriel ascended to the sky and returned in less than the blink of an eye, saying: “O Muhammad, the Most High sends greetings to you and says: And three things have been dear to Me in your world: a grateful heart, a remembering tongue, and a body that endures affliction in obedience to Me.” This narration was mentioned in full length by one of the scholars in a lecture on YouTube. Is there a complete narration for it, or is the accurate text limited to the part about the Prophet, peace be upon him?
(F 42) I had a conversation with a Muslim man who doubted some of the narrations in Al-Bukhāriy, claiming that the original text of Al-Bukhāriy’s book no longer exists, citing that the oldest copy dates back to 300 years after Al-Bukhāriy’s death. This logic scared me, and I told him that many of Al-Bukhāriy’s contemporaries and students copied from him and spread copies of the book in different regions, but he began to doubt the accuracy of the transmitters… etc. I know that this way of thinking is very dangerous and aims to undermine the noble Sunnah, preparing to attack the wise Book of Allah (the Quran). How do you respond to such wicked thinking? Advise us! May Allah bless you and benefit us with your knowledge.
(F 43) Is it permissible to allocate a specific time, place, or number for uttering the phrase of seeking forgiveness (istighfār)?
(F 44) The noble Prophet, peace be upon him, prohibited and forbade men from wearing silk and gold, but not women, with the exception of Saʽd ibn Abī Waqqāṣ, may Allah be pleased with him, due to his severe allergy. My question, O our sheikh, is: Why only men and not women? Also, does Alzheimer’s disease, which is currently prevalent, have any relationship with wearing silk and gold?
(F 45) Peace and mercy of God be upon you, my question is about raising a dog at home, is it haram (forbidden)? If it is not haram, what are the conditions for keeping dogs?
(F 46) I would like to know your opinion regarding sweets or vitamins for children that contain gelatin, which is mostly made in America from pigs. From what I have read, there is a minority of scholars that considers it permissible, as gelatin is chemically processed from parts of the pig, especially fats and bones, and is transformed into another substance, gelatin. Therefore, they say it is halal because it has been processed and transformed into another substance. However, the majority of scholars consider it haram because it is made from pigs, whether it is chemically processed or not.
(F 47) If a Muslim unintentionally drank (or ate) after the Fajr ʼadhān (call to prayer) while intending to observe a voluntary fast, can he continue fasting for the rest of the day, or is it obligatory for him to break his fast?
(F 48) My question is about vanilla extract found in ice cream and cake products. What is the ruling on it according to Islamic law? Is it permissible to consume ice cream that contains it as an ingredient?
(F 49) What is the ruling on working in the construction of churches or nightclubs?
(F 50) What is the ruling on working in commercial shops that sells smoking products?
(F 51) What is the ruling on keeping personal and family photos on the walls of the house, and is it true that angels do not enter a house that contains pictures?
(F 52) How does Islam respond to the Western claim of equality between men and women, especially since this question is raised to our sons and daughters in universities?
(F 53) Is it permissible for a person to enter the bathroom with a Quran in their pocket or bag, especially since we may encounter this situation during travel or while entering the toilet with a Quran inside our handbag?
(F 54) What is the travel duration that makes shortening the prayer preferred over performing it in full?
(F 55) I work in a school that has Muslim boys and girls, parents of teenagers ask me whether masturbation is prohibited for both girls and boys. In addition, is reading stories that contain sexual language prohibited like watching pornography? What are the religious and health harms of these actions?”
(F 56) 1- In which part of the bathroom is it prohibited to mention the name of Allah, such as in bathrooms that have sinks, bathing areas, and places for relieving oneself? Is the prohibition total or partial? 2- What is the ruling on listening to the remembrance of Allah in the bathroom from a device or source that is outside the bathroom?
(F 57) I have a question about calculating Zakat on money that has not reached the full lunar year, such as a monthly salary. Let us say a person has 10,000 and the lunar year has passed, making Zakat due. However, during this period, they received salaries and profits, spent some of it, and saved the rest. How and when should they calculate the Zakat on this salary that they receive between each annual Zakat due date? Is it correct to calculate the total amount at the same Zakat due date every year and then pay 2.5% of it, including the salaries and profits that have not reached the Nisab and have not completed a full lunar year?
(F 58) My question is about investments in stocks and retirement savings. Are they subject to Zakat? I have also heard someone say that taxes are considered Zakat because the government spends them on the poor and those with limited income. I would appreciate your guidance on this matter. Thank you very much, and may Allah reward you.
(F 59) A young man wants to marry a Muslim virgin American woman. Does she need a guardian (wali) at the time of marriage, knowing that the bride’s father is “non-Muslim”?
(F 60) What is the ruling on wearing a silver watch coated with a small amount of gold?
(F 61) If a person generally follows the Shafi’i school of law in most of their fiqh matters, can they follow another school of law to make a particular matter easier for them in their life? Or is it obligatory for them not to change their school of law based on their personal preferences? The answer to this question will help me choose the appropriate school of law for spending Zakat money.
(F 62) What is the ruling on “samsara” (brokerage)?
(F 63) What is the ruling if someone says during the time of prostration (sajdah): “Subhan Rabbil-‘Azeem” instead of “Subhan Rabbil-A’la”?
(F 64) How to recite Surah Yasin for fulfilling a need, and is this recitation from the Sunnah or an innovation (bid’ah)?
(F 65) What is the ruling on being preoccupied during prayer to the point where one does not know how many units (rak’ahs) they have prayed? Do they have to repeat the prayer?
(F 66) What is the definition of khushu’ in prayer?
(F 67) Does the one who commits suicide get washed (ghusl), prayed over, and buried in the Muslim cemeteries?
(F 68) What is the ruling on Muslim women going to places for body hair removal and exposing their private parts partially or completely in front of workers, whether they are Muslims or non-Muslims? It should be noted that there are several methods of hair removal, including laser and regular waxing.
(F 69) Is it true that the prayer is invalidated by the passage of a woman or a dog in front of the worshipper?
(F 70) “Can one perform a Fardh prayer with Wudu’ made for a Nafl prayer?”
(F 71) If the lunar year has passed while the amount of money resulting from the sale of the residence has reached the nisab, and the sale was made to purchase another residence, but the search period was prolonged and the prices changed, and the seller was forced to rent a residence temporarily, but the year has passed, does he have to pay Zakat on the money?
(F 72) Do we have to intend Qasr (shortening of prayer during travel) and Jama’ (combining of prayers) in prayer before traveling?
(F 73) Regarding wiping over the khuff (leather socks), shoes, or other foot coverings, does removing the wiping material (khuff) invalidate the wudu (ablution), or does it remain valid? Also, if we are currently wearing socks and shoes or boots on top of them, and as we know we remove the shoes several times while keeping the socks on all day, is it better to wipe over the socks or over the shoes?
(F 74) What is the difference between wiping and washing in ritual purity (wudu)? What is the criterion for distinguishing between them? Is washing what can be wiped a mistake, like wiping what should be washed?
(F 75) Can you explain the difference between the Islamic concept of “fitrah,” the word “sincerity,” the religion of our Prophet Muhammad (peace be upon him), and the millah of our father Ibrahim? And why is there a difference between them in supplication even though they seemingly have the same meaning?
(F 76) What are the Islamic inheritance rules in the following cases: (1) In the case of the death of an unmarried son or daughter, leaving behind a father, mother, and both male and female siblings? (2) In the case of the death of the only son (whose mother has already passed away) who was married and left behind a wife, two daughters, a father, and brothers and sisters from the father? And what would be the inheritance distribution if the father passed away before the son?
(F 77) Is the prayer valid for someone who prays without hearing his own voice or moving his tongue and lips, praying with his mouth closed without any movement, and reciting from his heart only?
(F 78) What is the ruling in Islamic law regarding organizing a cultural festival for Muslims and non-Muslims that includes a folk dance for women, such as Dabke or others, with music during the dance?
(F 79) What does Sharia law say about organizing an event where women sing in front of non-mahram men?
(F 80) Can it be said that all the hadiths related to reading Quran require moving the lips in order to receive the full reward, such as the hadith about whoever recites a letter from the book of Allah, or recites Surah Al-Mulk before sleeping, and similar hadiths?
(F 81) What is your comment on the child whose body shows Quranic verses?
(F 82) What is the difference between lending a goodly loan to Allah and giving charity )sadqah(?
(F 83) I know that in Islam, the ruling of Khul (divorce at the request of the wife) is similar to that of Talaq al-Bain (irrevocable divorce), and there is no going back on it except by marrying another man. My question is, if a wife goes to court to seek a divorce from her husband because he refuses to divorce her, does this fall under the ruling of a Makhlu’a (a divorced woman who has used Khul)?
(F 84) What is the ruling on Friday prayer (Jumu’ah) when there is only an imam and a follower or two (ma’mum)? I know that there are very different opinions regarding the required number of people to perform Jumu’ah prayer. I work in a school where there are two students who want to perform Jumu’ah prayer. My schedule allows me to go to the mosque for Jumu’ah prayer, but the situation is different with the students. Is it better for me to perform Jumu’ah prayer in the mosque or should I perform it with the two students at work and help them fulfill this obligation, knowing that they cannot do it without me?
(F 85) What is the minimum number of verses that must be recited after Surah al-Fatihah in the obligatory prayer?
(F 86) Since I was young, I have heard people around me say that the pilgrimage (Hajj) is not valid until a person has completed their debts. However, I have never asked a scholar or a Mufti about this. Is this true? Furthermore, if a person has a significant debt, such as a mortgage or a car or building purchase from a bank and the debt cannot be paid off until a long time later, should they pay off the debt first before going for Hajj? Please advise us. May Allah reward you.
(F 87) What is your opinion on digital currencies? As far as I know, Bitcoin, for example, does not have the characteristics of traditional currency or meet the conditions of money.
(F 88) Due to many of us seeing that Asr prayer is the middle prayer, we want you to clarify why it is not mentioned and specified in the Quran?
(F 89) There is a person who owed a debt to his sister who has passed away. Should he pay the money he owed to her heirs?
(F 90) How is Zakat on money calculated for a pharmacy?
(F 91) What is the authenticity of this hadith: ‘the best of this nation are those who have the most women’? How do we reconcile it with the hadith that states: ‘O women, give charity, for I have seen that you form the majority of the people of Hell’?
(F 92) Is an individual’s prayer with their family at home considered a congregational prayer? Please provide details on this.
(F 93) If a person receives compensation for harms that occurred to him from the hospital, where he was being treated, would this money be considered halal (permissible) or haram (prohibited)?
(F 94) What is the ruling on a Ping Pong competition where the entry fee is $10, which goes to charity for widows and orphans, and the winner receives a cash prize? Is this considered gambling or not? May Allah reward you.
(F 95) What is the Islamic ruling on using hemp seeds, which are sold under the name “HEMP SEED” in the market, and it is not clear whether they contain THC or not?
(F 96) Sometimes during Friday prayer, while imam is on the pulpit, some worshippers try to shake our hands or talk to us, not knowing the ruling of Sharia on this matter (they are non-Arabs). How should we behave in this situation? Should we shake their hands or ignore them?
(F 97) Is it prohibited to use chicken broth made from non-Islamically slaughtered chicken?
(F 98) Many mosques in America set a fixed time for the prayer of Isha, and sometimes there may be an event in the mosque that coincides with the original time for Isha prayer, so they give the call to prayer (Adhan) and perform the prayer in congregation at that time. Is it permissible for those who come late to repeat the Adhan and Iqama then perform the prayer, or should they suffice with just the Iqama without the Adhan? And in the absence of events, is it permissible to give the call to prayer at a different time than the actual time if there is a congregant or muezzin present in the mosque?
(F 99) What is the correct wording for the iqama (the call immediately preceding the prayer)?
(F 100) We hope for an explanation of the conditions and rules for arranging and connecting the rows in the congregational prayer and Friday prayer, especially in mosques that have multiple halls or floors. For example, if the main prayer hall is on the upper floor, we see that some people sit to listen to the sermon and pray on the lower floor, even though the main prayer hall is still empty. Similarly, we may find a person praying alone outside the prayer hall, following the imam in a non-Friday prayer. In addition, do the same rules apply to the arrangement of rows for women’s prayer?
(F 101) We receive emails that contain indications of good, such as a website with beneficial interpretations, fatwas, or recitations. Then the message urges us to forward the message to everyone we know, claiming that this is a form of ongoing charity. 1- If we assume that this website is indeed good, is sharing it considered ongoing charity or just a good deed that is Allah will reward us for? If we assume the opposite, that the website appears to be good but actually contains deviant ideas and fatwas that misguide people from the right path making the easy difficult and the wide narrow, what is the ruling on those who contribute to its dissemination?
(F 102) What is the ruling on giving a child medicine that contains alcohol and prescribed by a doctor?
(F 103) A friend from Egypt asked me this question, and I promised to present it to you. He said: he lent his neighbor a sum of money without specifying a due date for repayment. After a period, his neighbor said to him: “I will repay the amount in three equal installments at the end of each Gregorian year, which means over three years.” My friend agreed, and his neighbor repaid the first installment, but then the second currency floatation occurred, and the value of the currency decreased significantly to almost half its value. His question is: Can he demand that the borrower pay back the remaining amount in an equivalent value of dollars to compensate for the currency depreciation? Or is he obligated to pay back the remaining amount in Egyptian pounds even if its value has decreased further? He also asks if he can make a condition when lending someone in the future to repay the amount in gold or dollars?
(F 104) Regarding pricing goods, the rapid and sudden changes in the exchange rate make it difficult to predict the future value. As payment to foreign suppliers is usually deferred, I am forced to take the maximum possible precaution by raising the value of the goods as much as possible. However, losses occur frequently. Is there any sin in this? Banks compel us to make deferred payments to suppliers by delaying the procedures for as long as possible.
(F 105) What is the ruling on burning some Qurans and old books, as happened at the Quincy mosque a few weeks ago during a barbecue event? The children who witnessed the burning of Qurans in the Islamic center’s courtyard are still waiting for an answer to their legitimate question. It is preferable to provide the answer in English for wider benefit.
(F 106) Is it permissible to ask others to pray for us? I heard someone say that this is not allowed.
(F 107) Is Thanksgiving a religious or social holiday?
(F 108) Is it recommended to skip voluntary prayers (nawafil) during travel in which we shorten the obligatory prayers (qasr)?
(F 109) If the distance of the journey is 47 miles, is it permissible to increase the distance intentionally to 50 miles in order to be allowed to combine and shorten prayers?
(F 110) Is it valid for a worshipper to pray Dhuhr, Asr, or Isha prayer before the Adhan time in the city by five minutes?
(F 111) What is your opinion, O our sheikh, on the saying: “Whatever intoxicates in small amounts, then its abundance is prohibited”?
(F 112) I am suffering from asthma and I am unable to fast, but I am poor and have eight children to take care of. My husband is a laborer and I am uneducated and do not work. What should I do?
(F 113) Is it disliked for the imam to uncover his head during prayer? Please provide details.
(F 114) Regarding Zakat on retirement funds such as 401, is Zakat obligatory? How is it paid? Is Zakat paid once a year like taxes or annually? If it is paid annually, is there a makeup for paying this type of Zakat?
(F 115) I went to a store that sells used jewelry. The store had a section for gold jewelry and a section for imitation jewelry. I bought an imitation ring for $6. After nine months, I went to a jewelry cleaning store, and they told me that the ring is made of gold and is worth around $250. What should I do now? Should I keep the ring or return it to the store after this period has passed? The store primarily sells jewelry on consignment for people. What is your opinion? May Allah reward you with goodness.
(F 116) I was chewing a date when the Fajr (dawn) prayer was called during Ramadan. What should I do?
(F 117) Some brothers have shared some hadiths about the virtues of Ramadan under the title “Inauthentic Hadiths About Ramadan.” These include: “Ramadan begins with mercy, its middle is forgiveness, and its end is liberation from hellfire,” “If the people knew the blessings of Ramadan, they would wish that the entire year would be Ramadan,” and “O Allah, bless us in Rajab and Sha’ban and let us reach Ramadan.” “Whoever breaks their fast one day in Ramadan without a valid excuse, Allah will not accept their makeup fasting for the entire lifetime, even if they were to fast it.” “Whoever reaches Ramadan in Makkah and fasts it and performs the night prayers to the best of their ability, Allah will write for them the reward of one hundred thousand months of Ramadan, apart from other acts of worship.” He mentioned that the weakening of these hadiths can be found in the works of Sheikh Al-Albani, may Allah have mercy upon him. At the end of the message, it is stated, “Spread it in defense of the Sunnah of the Prophet, peace be upon him.” What is your comment regarding this?
(F 118) Regarding the expiation for those who are unable to fast, is it obligatory to provide food only? And for those who wish to send the expiation to the people of Syria, many of whom have lost their homes and shelters, would it be permissible for the expiation to be used to assist in paying rent?
(F 119) Is it permissible for me to pray Tarawih at home while following the prayers from a mosque in Boston via Facebook Live?
(F 120) What is the ruling for someone who suffers from acid reflux in the esophagus while fasting, especially during sleep?
(F 121) What is your opinion on someone who claims that saying “Sadaqa Allahul ‘Azeem” (Allah the Almighty has spoken the truth) after completing the recitation of the Quran is an innovation (bid’ah), and that the only practice supported by the Sunnah is what is narrated by Aisha, who said: “The Messenger of Allah never sat in a gathering without reciting the Quran or performing a prayer, and he would conclude it with ‘Subhanaka Allahumma wa bihamdika, ash-hadu alla ilaha illa anta, astaghfiruka wa atubu ilaik'”?
(F 122) Is it permissible for a woman to lead other women in congregational prayer and to give the call to prayer (adhan) for them?
(F 123) I traveled after fajr, is it permissible for me to break my fast on this day of Ramadan?
(F 24) If someone realizes at the end of the night that he did not perform Asr prayer, and this was after performing Maghrib, Isha, and Witr prayers on time, what should he do?
(F 125) If someone prayed Dhuhr and in the first sitting recited the Tashahhud and added the Ibrahimic prayer, is it necessary to perform Sujud al-Sahw in this case?
(F 126) Is it permissible to distribute the Zakat al-Fitr as a meal in the mosque?
(F 127) If a person passes away leaving behind two wives, a son, two daughters, a mother, and siblings (brothers and sisters), how should the inheritance be distributed?
(F 128) If a person is ill and unable to fast but feeds a person for each missed day, is it possible for them to be among those who are granted freedom from Hellfire by the will of Allah? Or is it only the fasting individuals who will be granted freedom from Hellfire?
(F 129) What is the ruling on i’tikaf (seclusion for worship) in the mosque, especially during the last ten days of Ramadan? Can a person perform i’tikaf without sleeping? And what is the minimum duration for i’tikaf?
(F 130) Question about a Muslim woman who was proposed to by a non-Muslim co-worker. She informed him that their marriage is impossible unless he embraces Islam. The man then went to the mosque and declared the two testimonies of faith (Shahada). However, after that, he did not perform any of the obligations of Islam; he did not pray, fast, or refrain from prohibited acts. He remained as he was before uttering the Shahada. Is this marriage valid? And does this man count as a Muslim just because he declared the Shahada?
(F 131) We want to know how to pay Zakat for someone who owns an apartment and earns income from it through renting.
(F 132) Is the Tasbeeh prayer a confirmed Sunnah (recommended act)? What is the method to perform it? And when is the best time for the Tasbeeh prayer?
(F 133) Is it permissible to pray with an intention different from that of the imam in obligatory (fard) and voluntary (nafl) prayers? For example, can a person pray Isha behind an imam who is leading Taraweeh prayers, and can a person stands to pray after imam completes witr?
(F 134) Today, I was listening to the Quran, and my daughter asked me: “Why aren’t there female reciters of the Quran like male reciters?” My response was that a woman’s voice is considered ‘awrah (private). However, she was not convinced and argued that she wants to recite the Quran herself and not sing, so why would it be forbidden? Moreover, if it is prohibited, why are there Quranic competitions in the mosque that women participate in, knowing that they will be evaluated by men? Is there a more convincing explanation than my answer?
(F 135) Question regarding maintaining family ties (silat al-rahim): Is the feminine form used here intended to refer to females, meaning that it is obligatory only for males to initiate maintaining family ties and visiting their sisters? I have heard some Friday sermon speakers talk as if “silat al-rahim” specifically refers to females, saying: “Family ties are suspended from the Throne, saying: ‘Who maintains me, Allah will maintain him, and who severs me, Allah will sever him’?”
(F 136) If an individual prays the Asr prayer alone and begins reciting some verses after the Fatiha in the third Rak’ah, but then becomes aware, after reciting only three or four verses, and subsequently discontinues the recitation to bow, is it necessary for them to perform the prostration of forgetfulness (sujood as-sahw)?
(F 137)Is it obligatory to send blessings upon the Prophet (peace be upon him) in every supplication? For example, if I’m called upon to pray for healing and recovery, should I send blessings upon the Prophet (peace be upon him) before making the supplication? Because I heard a scholar say that the Prophet (peace be upon him) heard a person supplicating without mentioning him, and he said, “His supplication did not receive blessings.” Also, are the etiquettes of supplication applicable to supplicating during prostration (sujood)?
(F 138) 1- As a manager at work, sometimes the company provides me with a sum of money to take your colleagues out for dinner at a restaurant. Most of the time, non-Muslim colleagues prefer going to restaurants that may serve alcoholic beverages. Some of them may order a drink. In the end, as a manager, I will pay the bill and cover it, and the company will reimburse me the amount. In this situation, have I contributed to purchasing alcohol and thereby committed a sin? 2- What is the ruling on giving gift cards to non-Muslims for a store or restaurant that may sell alcoholic beverages, even though you are not certain whether the person will use them to purchase drinks or not?
(F 139) What is the ruling on praying behind a Shia Imam who may not conclude the prayer with the prescribed way of Tasleems (salutations), as practiced by the Sunni Muslims?
(F 140) What is the ruling on prayer and fasting for a woman who is approaching menopause and has irregular menstrual cycles altogether?
(F 141) What is the ‘awrah of a woman in front of her male mahrams?
(F 142) If someone leads the Asr prayer, and in the first unit (rak’ah) of the prayer, they began reciting Al-Fatihah audibly, then spontaneously switched to reciting it silently, what is the ruling regarding this?
(F 143) What is the ruling regarding the Imam who led the Isha prayer and began reciting a surah, then the followers reminded them, so the Imam recited Al-Fatihah and completed the prayer as required?
(F 144) If someone forgets the Takbirat al-Eid (the special Takbirs said on Eid) and starts reciting, then remembers and goes back to the Takbirat, what should they do?
(F 145) What should a follower (ma’mum) do if they notice that the Imam forgot the prostration of forgetfulness (sujood as-sahw)?
(F 146) We observe that some attendees in the mosque during Ramadan recite the Quran by moving their eyes without moving their lips. What is the opinion of our respected scholar regarding this matter?
(F 147) Some companies, especially during holiday seasons or occasions like birthdays or the end of the Gregorian year, send gift packages consisting of assorted sweets (or as they’re called, “gift baskets”) to their employees. Sometimes, the contents of these packages include sweets that are filled with alcohol, like “wine-filled chocolates” and other similar items. Occasionally, these packages might even contain a bottle of wine alongside the sweets, while some items in the same package might be alcohol-free. What do scholars and religious schools of thought say about dealing with such gifts? Is it permissible, for example, to take the items that are alcohol-free and dispose of the other items? What is your advice in such situations?
(F 148) What is the religious ruling on prayer after the miscarriage of the fetus at the end of the second week of pregnancy? Is it permissible to perform funeral prayer for it?
(F 149) What is the authenticity of the hadith: “When the cups are struck, whatever is in them becomes prohibited”? Often, we find ourselves in situations like business lunches or similar occasions with non-Muslims, and they may engage in such actions. What is the ruling on participating in them?
(F 150) If a traveler arrives before the time of Asr and if they arrive after the entrance of the Asr time, how many Rak’ahs should they perform for Dhuhr prayer at their home? And what about Asr prayer if they choose to combine Dhuhr and Asr with advancement (Jama’ Taqdeem) and then reach their home during the time of Asr? Also, what if the journey falls on a Friday?
(F 151) Why do we call the Adhan (call to prayer) in the ear of a newborn? I have heard some people say, “This is the Adhan and this is the Iqamah (second call to prayer) completed in the newborn’s ear, so where is the actual prayer? The prayer is performed upon their death. Have you not noticed that the funeral prayer (Janazah prayer) is performed without the Adhan or the Iqamah? The Adhan and the Iqamah were done on the day of their birth, and the prayer is performed on the day of their death. This serves as a reminder that the world is nothing but the time between the Adhan and the Iqamah.” What is your perspective on this statement?
(F 152) If a person leaves his house for the airport and the Maghrib prayer time comes upon him while he is at the airport, should he shorten and combine the prayers?
(F 153) I would appreciate commenting on the hadith of Abdullah ibn Mas’ud, in which he discusses temporary marriage (mut’ah) and some use it as evidence to support its permissibility.
(F 154) Is it permissible to combine and shorten prayers while traveling for a period of two months?
(F 155) My brother is going for Hajj, but he has a business debt, meaning he has payments to make and receive based on specific delivery days of goods and the like. Is it permissible for him to perform Hajj?
(F 156) Please provide guidance – may Allah reward you with goodness – regarding the matter of applying dispensations (rukhas) from one school of thought to another. For example, combining the Dhuhr and Asr prayers or the Maghrib and Isha prayers (on a Friday). You have mentioned that if a person follows the Hanafi school of thought, they can choose not to combine the prayers. The question is whether it is permissible to apply a dispensation (Rukhsah) from one school of thought to another.
(F 157) If a person intends to perform Umrah and wears the pilgrim’s attire (Ihram) at the airport before traveling, but they are overcome by sleep before passing over the designated Miqat boundary in the direction of the journey, should they immediately proceed to perf orm Umrah upon arrival or is it obligatory for them to stop at another designated Miqat point?
(F 158) What is the reason for the difference in the timing of the Asr prayer among the different schools of thought? How is it recommended to handle this difference?
(F 159) A person is distributing purchases for Amazon using their car and they inquire about the possibility of praying while sitting inside the car when the prayer time enters.
(F 160) What are the opinions of the Islamic schools of thought regarding alimony for a divorced woman?
(F 161) I have a question about shortening prayers during travel, and I kindly request your clarification: I will be traveling on Friday at 3 PM to Morocco, God willing. Is it obligatory for me to pray the Friday prayer (Jumu’ah) before heading to the airport or not? And if I don’t pray the Friday prayer, can I combine Dhuhr and Asr prayers with the shortened prayer (two rak’ahs each) given that I will be in Canada before Asr time and departing at 7 PM?
(F 162) In regards to someone who has traveled to their home country to spend a vacation for a period of two months, what rules of combining prayers and shortening them apply to them, even though they are staying in their apartment, but are not settled regarding visits to family and guests? Is it permissible for them to combine prayers and shorten them, or should they only combine without shortening, and for how long? Please provide us guidance, and may Allah grant you blessings.
(F 163) After a Muslim has completed the Maghrib prayer and as soon as they began to pray the two Sunnah units (Rak’ahs) that come after Maghrib, another person joined them and prayed behind them while reciting Al-Fatiha. Should the person leading the prayer complete the two Rak’ahs aloud or silently?
(F 164) There is a question that is raised by both brothers and sisters on multiple occasions regarding finances and income. Some sisters say: A woman’s wealth is her personal property, whether it comes from earnings or occupation and the like. As for the husband’s wealth, it is both his and hers, and she has the right to manage it as she wishes without seeking permission. What is the Islamic perspective on this matter, and how can guidelines be established for managing the finances of both the man and the woman?
(F 165) Some people say, “Islamic law does not obligate the wife to engage in any household chores. Her responsibilities towards her husband are limited to responding to his call if he invites her for intimacy. As for matters related to the household and children, her engagement in those activities is considered voluntary.” Could you provide more details about this interpretation?
(F 166) Is Oreo biscuit halal or haram, and why?
(F 167) What is the religious perspective on foods labeled with a kosher seal (Kosher certification)?
(F 168) Is building graves in Egypt considered ongoing charity (sadaqah jariyah)? Knowing that the graves in Egypt are neither lahd nor shaqq.
(F 169) What are the rulings regarding cutting hair and trimming nails according to the four schools of thought for someone who intends to perform the sacrifice starting from the beginning of the month of Dhul-Hijjah until the time of sacrifice?
(F 170) What is the recommended practice (Sunnah) during a solar eclipse? Is it possible to perform a congregational prayer in the mosque, and what is the procedure for such a prayer?
(F 171) Is it permissible for family members to share in a single sacrificial animal (udhiyah)?
(F 172) Is it obligatory for a person to be in a state of ablution (wudu) when reciting the Quran?
(F 173) What is the ruling on divorce through social media platforms?
(F 174) I know that reciting Al-Fatiha by the follower (Ma’mum) has various rulings, and I have chosen and am inclined towards the view that says: “the Imam’s recitation waives the obligation (Rukn) of reciting Al-Fatiha for the Ma’mum.” However, what should the Ma’mum do in the following scenarios: 1- If the Ma’mum catches up with the Imam after the Imam has finished reciting Al-Fatiha in the loud prayers and the Imam is reciting another Surah. 2- What should the Ma’mum do in the case (1) if the Ma’mum attempted to recite Al-Fatiha but the Imam went into Rukoo (bowing) before the Ma’mum completed the recitation, and the Ma’mum fears that the Imam will rise from the bowing before the Ma’mum finishes reciting Al-Fatiha?
(F 175) I would appreciate it if the Sheikh could clarify the rulings regarding the coincidence of Eid and Friday prayers on the same day.
(F 176) We kindly request your Excellency to clarify the jurisprudential schools regarding the Takbirat of Eid.
(F 177) Is it permissible for a person who has made a vow to sacrifice an animal to eat from it?
(F 178) What is your opinion regarding the hadith, “There is no prayer for the one who does not recite the Opening of the Book (Al-Fatiha)”?
(F 179) Is it permissible to donate from zakat funds for certain purposes that may indirectly benefit the Muslim community, even if the recipient is not a Muslim?
(F 180) We request an explanation of the punishment for apostasy, who is responsible for its execution, and how can we attract those who wish to embrace Islam if apostasy is punishable by death?
(F 181) Did the Prophet, peace be upon him, know how to read and write?
(F 182) We seek a fatwa regarding the permissibility or prohibition of the following matter: In conventional banking, the calculation of deposits is often tied to fixed interest rates. However, some accounts nowadays are linked to variable interest rates based on market conditions, and the interest rate can reach up to 4?. 1) Does the variable interest rate make it permissible for a Muslim to benefit from such bank accounts? 2) If the answer is “permissible (halal),” does the fact that the bank is American but not Islamic render it haram (forbidden) because the bank’s investments may involve prohibited activities like alcohol and others? It should be noted that it may be difficult to find a list of the bank’s investments that generate the banking interest.
(F 183) Is mutual receipt (taqabbud) a requirement in financial transactions involving different currencies among friends?
(F 184) In many instances of work or interactions in the United States or in the West in general, gifts, often containing alcoholic beverages, are exchanged. What is the best way to handle such gifts and the person who sent it to me? Is it a sin to pass such gifts on to a non-Muslim co-worker?
(F 185) I am an employee in an engineering company and responsible for designing sewage and firefighting networks. I have executed several projects for hospitals and schools, and now the company has a project for a restaurant with a bar (I assume it will serve alcoholic beverages). Would I be sinful if I design the sewage network for this restaurant, even though I do not have the right to choose the projects the company undertakes?
(F 186) What is the ruling on circumcision if Muslim parents neglected to perform it on a six-year-old child? Is it obligatory even if they don’t have the financial means, as insurance refused to cover the procedure due to the child’s age? It could cause significant pain. Additionally, what is the ruling on circumcision for someone who converts to Islam at a later age or for someone who has children of various ages, and their family converts to Islam with them?
(F 187) In the four-unit prayer (Ṣalāh), if one forgets the middle Tashahhud (testification of faith) and remembers it in the third unit (Rak῾ah), should they sit for Tashahhud or continue and complete the prayer, then perform the prostration of forgetfulness in the end?
(F 188) There is a person who has a sum of money in the bank and earns interest on it. Is it permissible for them to donate this amount (the interest) to the poor?
(F 189) My wife has missed some days of fasting in the month of Ramaḍān due to legitimate excuses. She was pregnant in a certain year and then breastfed for two years afterward. Unfortunately, she did not make up for the missed days at the appropriate time due to breastfeeding and pregnancy. This was due to our lack of knowledge, as we believed that it was possible to give charity instead of making up for the missed days. However, I have heard that making up the missed days is necessary. What is the obligation on her to make up for these missed days during the years of pregnancy and breastfeeding? Is it necessary to make up the days before the upcoming Ramaḍān only, or make up the days along with a form of expiation (Kaffārah), or does the expiation alone suffice for these days? And if making up the missed days is obligatory, does it have to be done before the upcoming Ramaḍān, or can it be postponed afterward due to the large number of days?
(F 190) Some people mention the virtue of Sūrat aḍ-Ḍuḥā, citing a specific supplication and a Ḥadīth. Others disagree with this view. What is the authenticity of this claim? The Ḥadīth is as follows: “Whoever recites Sūrat aḍ-Ḍuḥā forty times within forty days and says, upon completion: ‘O Allāh, O Enricher, O Self-Sufficient, enrich me in a way that leaves no fear of poverty thereafter, guide me as I am lost, and teach me as I am ignorant.'” As soon as he finishes this, Allāh will send someone to him who will teach him wisdom in wakefulness and sleep. It is also narrated from ᾽Ubay bin Ka῾b (may Allāh be pleased with him) that the Prophet (peace be upon him) said: “Whoever recites Sūrat aḍ-Ḍuḥā seven times at the sunrise and sunset, nothing will be lost or stolen from him, nothing will escape from him, no thief will enter his home, and no harm or epidemic will afflict his household. Every thief or fugitive approaching his home at night will find it guarded with iron, and will not be able to penetrate it.” Also, it is narrated from Abī Hurayrah (may Allāh be pleased with him) that the Prophet (peace be upon him) said: “Any group of people that assemble in one of the Houses of Allāh to recite the Book of Allāh, learning and teaching it, tranquility will descend upon them, mercy will engulf them, angels will surround them and Allāh will make mention of them to those (the angels) in His proximity.” Does this Ḥadīth apply to Sūrat aḍ-Ḍuḥā?
(F 191) What is your valuable opinion regarding this claim: If a bank deposit has its principal guaranteed in all circumstances, and the owner receives a predetermined amount, then it falls under the concept of usurious loan, regardless of the name it is called by?
(F 192) What is the ruling on using nutmeg in food or coffee?
(F 193) What is the ruling on hastening the payment of Zakāh before its due date to provide relief to the victims of earthquakes in Syria and Turkey?
(F 194) What is the ruling on wearing Tubbān (a garment like a swimming suit) or shorts in the state of ʼIḥrām to cover one’s ʽAwrah (private parts) and prevent chafing?
(F 195) I forgot to perform the two Rakʽahs at the Ibrahimic Sanctuary during ʽUmrah. Is the ʽUmrah valid without them, or do I need to repeat it?
(F 196) We often hear news about the death of relatives or beloved ones in our home countries from which we have migrated. Is it permissible for us to perform the absentee funeral prayer (Ṣalāt al-Ghāʼib) for them?
(F 197) Is it permissible for parents to give gifts to their children or grandchildren, such as “ʽIdiyyah” (money given as a gift) during ʽIīd based on the concept of the male receives an equal share as of two females?
(F 198) What is the ruling on giving Zakāh to relatives (other than parents, grandparents) who are experiencing financial difficulties but possess a house, a car, and other sellable assets?
(F 199) We have received the following comment about some occasions. What is your response to it?
(F 200) How is Zakāh calculated in the presence of loans, such as a house mortgage or study loans? And how is it calculated for real estate, whether vacant or rented, or subject to installments being paid off from the rental price?
(F 2001) What is the ruling for someone who continues eating Suḥūr (pre-fasting meal) until the end of the first minute defined for stopping eating, and is it obligatory to make up for that day or not?
(F 202) What is the ruling on ritual purity for a patient who uses bandages contaminated with blood after a surgical operation?
(F 203) Is it permissible for a Muslim sister to use nail polish and not remove it before performing ablution?
(F 204) What is the ruling on a woman entering the mosque or prayer area while she is in her menstrual status in order to listen to a lesson or entering a mosque where there is dinner or breakfast inside the prayer area?
(F 205) As you know, tax laws in some countries, such as the United States and Canada, allow for the deduction of certain expenses from the annual income to reduce the taxable income. One of these expenses is donations, and often donations through charitable organizations are fully deducted from the annual income when calculating the taxes owed to the state. I will present the question through a very simplified example: A man has an annual income of $100,000 and has not donated anything from his money. Let’s assume the tax rate is 20%. We find that the final amount earned by this person is $80,000 after paying the taxes. Now, if we say that this man’s Zakat amount, considering all assets and other factors, is $10,000, and if we assume that the law allows the deduction of this amount for tax calculation (making the tax value $10,000), we find that the final amount he receives after paying taxes to the state and his Zakat is also $80,000, as if he had not paid Zakat at all! In other words, it appears as if his wealth and money have not diminished even after paying Zakat. Is there any issue with this, and is the calculation method in the mentioned simplified example correct? Or should he pay a higher amount for Zakat, and how is Zakat calculated in this case?
(F 206) Is a woman sinful if she brings her young children to the mosque, who may cause disturbance therein, while she is certain that they are unruly and aware of the potential chaos her children might create? On the other hand, is a mother sinful if she brings her young children who are well-behaved, but they start imitating others when others begin to shout and play loudly, causing annoyance to other women who express their displeasure? Those women find it difficult to concentrate in prayer in such an environment, and the noise sometimes becomes so loud that the Imām’s voice becomes inaudible. Can a mother’s desire to instill the love of mosques in the hearts of her children be an excuse for her? Is it permissible for them to do that anyways? Or are they be committing a significant sin that they may not realize? Would it be better for such mothers to stay at home if they cannot control their young children?
(F 207) Is it permissible for someone in seclusion (i῾tikāf) in the mosque to spend the night or rest in a room located in the meeting hall of the mosque, where it is technically part of the mosque but outside the prayer area? Or does this compromise the integrity of the seclusion?
(F 208) Is sending money to an ex-stepmother, who has adult children and does not have new husband, considered an obligation or is it considered charity? Can it be considered as Zakat?
(F 209) A long time ago—more than ten years ago—I engaged the services of a person in Egypt for carpentry work. Unfortunately, due to circumstances, I was unable to pay him his wages, and I later traveled. I tried to reach out to him but could only do so recently and learned that Allāh had taken his soul (passed away. The question is: Should I repay the amount to his heirs, or should I give it as charity? Should I calculate a current equivalent value to account for the depreciation of the currency?
(F 210) I always have a question concerning issues with differences of opinion: If a person chooses not to buy a house to avoid the differing opinions among scholars, is he thereby closer to Allāh (fearing Allāh to the best of his ability) or is he considered strict (as the Children of Israel were, for example)? For instance, the ruling on eating at non-Muslim restaurants, there are fatwas allowing it. Is someone who avoids all of this with the intention of avoiding scholarly differences closer to Allāh or not?
(F 211) What is the evidence for allocating time for abstention from food (i.e., imsāk) before the call to prayer (i.e., ᾽adhān), I know that the basis for abstention from food is certainty of the starting of dawn (fajr)?
(F 212) Is it permissible to take a loan with a slight interest or not?
(F 213) What if a mistake occurs in the prayer of Tasābīḥ, like standing up after prostration without uttering tasbīḥ?
(F 214) Is it obligatory for a destitute helpless person who is unable to fast Ramaḍān due to a severe illness with no hope of recovery to carry out fidyah (i.e., expiation) by feeding?
(F 215) Is it permissible to leave seclusion (i῾tikāf) to attend a prayer in another mosque and then return to seclusion again? And is there an expiation for leaving seclusion?
(F 216) If a person wakes up to the call to dawn prayer (Fajr), is it permissible for them to pray two voluntary units of prayer (rak῾ahs) with the intention of night vigil (qiyām al-Layl) before praying the sunnah prayer of Fajr, considering they missed the night vigil prayer?
(F 217) Is there evidence prohibiting the marriage of a Muslim woman to a Kitābī man (i.e., a Jew or a Christian), and what is the evidence permitting the marriage of a Muslim man to a Kitābī woman?
(F 218) Is it permissible to make the intention for voluntary fasting (nafl) after dawn [i.e., in the morning]?
(F 219) What is the ruling on someone who neglects prayer out of laziness but acknowledges its obligation and does not deny it?
(F 220) I had money in a savings account, and some interest accrued on it. I took the interest and donated it to a mosque. Later, I was told: It is not permissible to donate money derived from interest to the mosque. Is this correct? If the answer is yes, what should be done in this case?
(F 221) Is it permissible to open an interest-based bank account if all the interest money is given to the poor?
(F 222) Sometimes we need to open a savings account to reduce the risk of theft by those who steal money unlawfully. We place the money in an interest-based account to protect it from these thieves… Does the ruling [of prohibited usury] change in this case?
(F 223) Is there a preference for reading the Qur᾽ān in the morning or evening?
(F 224) What is the ruling in Islam regarding sacrificing a cow for ᾽uḍḥiyah (sacrificial offering), and is it permissible for multiple individuals to share in it?
(F 225) Is it permissible to pray two or four rak῾ahs after the ῾Ishā᾽ prayer with the intention of Qiyām al-Layl?
(F 226) Question from a lady: What should she do if she ate a hot dog without asking whether its meat source was pork or not?
(F 227) If a woman travels a long journey by plane (around 24 hours with transit) on the last day of her menstrual period, and she expects that her menstruation will stop during the journey, but she may not be able to perform the ritual washing (ghusl) in the airport or similar places until she reaches home, is she allowed to perform dry ablution (tayammum) for prayer?
(F 228) If I bought a gift of perfume or makeup, and the person I gave it to used it in public, is there any sin on me? And if the person I gifted is not veiled (does not wear a ḥijāb), would it be sinful for me to give her a short-sleeved dress, for example?
(F 229) Is it permissible for a person whose job is a photographer to photograph a party where alcohol is being served?
(F 230) You mentioned in a previous fatwā that it is permissible for a woman to go out with some adornments and that this is not inherently forbidden. What is meant by “some adornments”? And what is the meaning of Allāh’s statement: “and not to reveal their adornments except what normally appears.” [An-Nūr: 31]?
(F 231) We purchase goods and pay for them in full from a distributor of a company. After some time, we discovered that he embezzles half of the payment from the same company through the warehouse manager and other officials in that company. Is it permissible to continue our transactions with him?
(F 232) 1. In the College of Arts, students create artworks using silver or gold, and the amount each student takes varies depending on their project. The course instructor provides them with the metals they request and then takes the payments from them at the end of the semester. Is this permissible, or does it contradict the rule of mutual exchange (taqābuḍ) in the council? 2. Based on the same rule, what is the ruling on purchasing gold or silver online? 3. Lastly, what is the ruling on buying gold on installments as it happens in Egypt?
(F 233) I have always calculated the Zakāh on my wealth from January to January, and I want to change the calculation period from the first of Dhu al-Ḥijjah to the first of Dhu al-Ḥijjah in the following year. How can I calculate the Zakāh on my wealth for the months between the old and new periods?
(F 234) The ḥadīth of Buraydah ibn Al-Ḥaṣīb Al-᾽Aslamī states: “The Messenger of Allāh (prayers peace be upon him) would not go out on the morning of ῾Iīd al-Fiṭr (The Feast of Breaking the Fast) until he ate, and he would not eat on the day of ῾Iīd al-᾽Aḍḥā (The Feast of Offering Sacrificial Animal) until he returned, then he would eat from his sacrifice.” Does this ḥadīth imply that following the Sunnah dictates not eating anything if one intends to offer a sacrifice until he eats from the meat of his sacrifice? What if the crowd congestion prevents a person from eating until late in the day, perhaps even after Maghrib (sunset)?
(F 235) A man abandoned his marital home two years ago, leaving behind a wife in limbo and two children. He gives his children a monthly allowance directly to meet their needs. Is it permissible for the wife to spend some of this allowance on her own needs?
(F 236) A woman whose relationship with her father has been severed for ten years was proposed to by a man. Out of respect for her father, she requested from him to conclude her marriage conclude. However, he insisted on taking the dowry for himself in order to proceed with the marriage contract. Consequently, she approached an imam at a mosque who conducted the marriage contract without her father’s knowledge. Her mother and her non-Muslim stepfather acted as witnesses, and the imam stated in the Islamic marriage certificate that her mother acted as her guardian and witness simultaneously. Is her marriage valid or not?
(F 237) What is the ruling on traveling to visit the graves of one’s father or mother? Is visiting graves solely for reflection, or does the reward include visiting the deceased? What is the ruling on women visiting graves?
(F 238) Is it permissible to give my older brother from my zakāh money because he is in debt and unable to repay it, or is that not considered a legitimate category of zakāh?
(F 239) If a person intends to travel and begins to shorten the prayer and combines Dhuhr and ῾Aṣr, then starts the journey, but something happens that causes the travel to be canceled, or he travels and returns during ῾Aṣr time, does he have to repeat the prayer?
(F 240) Is commercial advertising permissible in places of worship, whether Christian or Islamic? For example, distributing commercial flyers like discounts, or providing financial support for a religious event to benefit commercially.
(F 241) Is it permissible to work in the field of teaching driving in America or the West in general, considering that the instructor is male and the learner is female, who is of course not a maḥram (non-relative)? Does this constitute unlawful seclusion with a non-maḥram, thus making it forbidden to engage in this profession in such cases or not?
(F 242) Is it permissible to give zakāh to someone who owns the minimum threshold (niṣāb) of zakāh in cash?
(F 243) I own a house and I am still paying bank installments … My question is that the market value of the house is much higher than what I owe the bank (positive equity), and I want to obtain a line of credit using the house as collateral for business purposes. My current income, with rising prices, does not cover the cost of living. What is the religious ruling on this? Is this considered ribā (usury)?
(F 244) Do children receive rewards for good deeds before reaching puberty, considering that (their actions are not recorded)?
(F 245) I have a relative who wants to distribute the proceeds from the sale of a piece of land to his children while he is still alive, keeping a small portion of the amount for his personal needs. How should he distribute the remaining amount? Should the male receive the share of two females, or can it be done in any way he wishes? Please advise.
(F 246) Some scholars claim that fasting on the day of ῾Aāshūrā᾽ is incorrect, arguing that there are contradictions in the ḥadīth narrations about fasting on this day, and that fasting on ῾Aāshūrā᾽ has been falsely inserted into the books of ḥadīth. Is this claim accurate?
(F 247) If a man marries a divorced woman who has a teenage daughter, is he considered a maḥram (non-marriageable kin) for her, and can she sit with him without wearing a ḥijāb (veil)? What about in the absence of the mother-wife?
(F 248) What is the ruling on praying behind individuals who do not speak Arabic? Thus, the pronunciation and grammatical articulation of the Quranic words are incorrect, and they introduce themselves for leading the prayer or calling out the ᾽adhān. What is the correct course of action in such cases?
(F 249) Is hiding the truth to avoid a certain matter permissible according to Islamic law, as Prophet Yūsuf did to deceive his brothers by hiding the king’s cup in their baggage and accusing them of theft to retain his brother? Or was this incident a divine revelation not permissible to others?
(F 250) Can we rely on the opinion of our Ḥanafī scholars regarding the permissibility of dealing with interest (ribā) in non-Muslim lands to allow allocating part of retirement funds for retirees to purchase US bonds, which helps them mitigate the risks and fluctuations of stock prices in international markets and facilitates a regular monthly income during old age?
(F 251) What happens to someone who dies with a personal debt owed to a non-Muslim, such as a credit card debt or a business/home loan? How is this debt settled, especially if there is no guarantor?
(F 252) Is plucking eyebrows (namṣ) absolutely prohibited, or is the prohibition related to another underlaying cause (῾illah), such as resembling immoral women or deceit?
(F 253) A lady has a daughter, a husband, brothers, and sisters, who are her heirs after her death, and she owns properties. She registered some properties in her husband’s name and others in her daughter’s name. When her siblings told her that this was not permissible, she surprised them with the question: “Do you want anything from my properties?” Naturally, one of them, out of shyness, said no, and the others also remained silent out of shyness. She then said, “I will call the rest to ask them: Do you want anything from my properties or not?” What is your opinion on this action? The siblings relinquished their claims out of shyness, and what is taken out of shyness is taken by force.
(F 254) Many hospitals today in some areas give parents the option to decide what to do with what they call “cord blood” and “cord tissue,” which is the blood remaining in the umbilical cord after the baby is born, as well as some cells from the umbilical cord itself. The importance of this lies in the fact that it contains many “stem cells” that can grow to replace damaged cells in different parts of the body, potentially aiding in the treatment of certain blood diseases and other conditions if healthy. The options are: (1) preserving these cells by storing them in specialized blood banks under family ownership so that siblings, for example, can benefit from them; (2) donating them to blood banks, but under public ownership so that anyone can benefit from them; or (3) disposing of them as medical waste after the delivery. The third option is perhaps the most common one to date. The question here is whether there is a religious issue with the first or second options, especially considering that in most cases, parents cannot know the extent of their need for these cells.
(F 255) Can an Islamic Elementary School in a mosque teach the music subject? Which instruments are Permissible if the fatwa allows it?
(F 256) Is it permissible to buy a grocery store from its owner, knowing that it sells cigarettes which constitute 40% of the sales, making them an essential part of the store’s sales, and operating the store without cigarettes would be difficult?
(F 257) Is it permissible to use temporary artificial nails for adornment purposes during menstruation?
(F 258) A divorced woman living in America has been divorced for the second time by her ex-husband, who used the word “you are divorced” twice. Her waiting period has ended, but due to various reasons, the legal divorce proceedings have not been finalized and may take a long time. Recently, a man proposed to marry her. Based on the aforementioned, is it permissible for her suitor to contract a religious marriage with her in the presence of a guardian and witnesses?
(F 259) Is working for DoorDash ḥalāl or ḥarām, considering that some orders may contain pork and alcohol?
(F 260) How can we reconcile the saying of the Prophet (peace be upon him): “Whoever calls to misguidance will bear the sin of those who follow him, without it detracting from their sins in the least,” and the divine ḥadīth: “If My servant intends to do an evil deed and does not do it, I do not record it against him; if he does it, I record it as one sin”?
(F 261) What is the ruling for the buyer regarding accounting errors made by the seller without any deceit from the buyer, but which are in the buyer’s favor? For example, if the seller gives the buyer more change than due, or as happens in online shopping, the seller sends an item to the buyer that the buyer had canceled, but it was sent due to a mistake in the seller’s computer system.
(F 262) Is it permissible to impose a late fee on a tenant? For example, if a person has an apartment that they are renting out, and the contract stipulates a $25 fine for each day of delay, and the tenant has agreed to this, is it permissible or not?
(F 263) An Egyptian woman with limited education went for ῾Umrah. There, she experienced something similar to urinary incontinence, which made her fear going to the Ḥaram in that condition, and she was too embarrassed to ask anyone. She stayed in the hotel for six days without performing the ῾Umrah, then left Mecca for Medina and eventually returned to Egypt. She has been crying since she returned, lamenting the missed opportunity for ῾Umrah, and she asks if she has committed a sin and if she needs to offer a sacrifice or something similar, knowing that she is poor, and her son has a daily paid work and had difficulty saving for the expenses of her ῾Umrah. What should she do, and what is your message to her?
(F 264) Is it permissible for a woman to remove her ḥijāb due to fear of the current situation against Muslims, or for medical reasons such as hair loss?
(F 265) I am currently working in a position with a certain job title and applying for another job with a different title. In my resume, I adjusted my current job title to better match the new position. During the interview, I spoke about performing the tasks of the new position as part of my current job, even though my current job includes some, but not all, of those tasks. For example, I manage a larger team or multiple teams rather than just one. Ultimately, I was accepted and received a job offer, and my abilities qualify me for this new job, but I feel I may have misled them.
(F 266) I have noticed that everyone is calling for a boycott of certain products that support the enemy. What is the Islamic ruling regarding tax money that is deducted from salaries? And what about anything purchased in the West in general, which indirectly supports wars against Muslims?
(F 267) If a woman intends to perform ῾Umrah at the Prophet’s Mosque and she gets her menstrual period while in Medina, is she allowed to enter the Prophet’s Mosque? Can she visit the Rawḍah ash-Sharīfah?
(F 268) Is it permissible to donate zakāh funds to Islamic political institutions that aim to defend the political rights of Muslims in America and in our Islamic world, to create public political opinion that prevents injustice and preserves the lives of Muslims, such as CAIR and others? Also, is it permissible to use zakāh funds to support political candidates who serve the interests of Muslims, whether they are Muslims or non-Muslims, given that this support will not provide any personal benefit to the donor but is for the benefit of Muslims in general?
(F 269) Is a widow required by Islamic law to stay inside the house for four months and ten days, or is this merely tradition and custom?
(F 270) Is it permissible to say: If our Prophet Muḥammad (peace be upon him) were alive, he would do this and that?
(F 271) There are calls in our state and neighboring states for preachers to perform the Funeral Prayer in Absentia (Ṣalāt al-Ghā᾽ib) for the martyrs of Gaza and Palestine after the Friday prayer. What is your opinion on this, and is it a good idea for mosques?
(F 272) If a non-Muslim greets a Muslim with “As-salāmu ῾alaykum” or ” As-salāmu ῾alaykum wa raḥmatullāh” or adds “wa barakātuh,” or says it in English, “Peace be upon you,” can the Muslim respond with ” As-salāmu ῾alaykum” while avoiding the phrases of mercy and blessings, especially since the non-Muslim explicitly mentioned “peace” in their greeting?
(F 273) If you could kindly provide a religious ruling for the Muslim community here in America on the minimum level of faith (the least one can do) in supporting the Palestinian cause. After supplication (du῾ā᾽), the minimum level of support mentioned here is boycotting Israeli goods and companies that support Israel, in addition to boycotting Arab and Muslim grocery stores that insist on selling Israeli products, both during this specific period and generally at all times.
(F 274) What is the ruling on taking something found on the ground in a public place where there is no management to return the lost item to, such as a dollar, a coin, or a simple toy? As we know, here in America, if someone finds a wallet with money inside, they have the right to take the money completely without being questioned, but is this permissible Islamically? Noting that the wallet contains an ID card or something that helps identify the owner and return it to them with all its contents intact.
(F 275) If a Muslim leaves their home wearing the Palestinian keffiyeh with the intention of representing the Palestinian cause, and is killed (likely because they were wearing the keffiyeh), would they be considered a martyr (shahīd)?
(F 276) There is a call for a general strike, including not going to work or sending children to school, in support of Gaza and its people. Is this a religious obligation? And does not adhering to it constitute a sin? Please provide your opinion, especially for employees and students in schools and universities.
(F 277) Where should a pilgrim performing ῾Umrah or Ḥajj who is coming from Turkey via Jeddah Airport or from Qatar via Jeddah Airport assume ᾽iḥrām (the state of ritual consecration)?
(F 278) If a daughter dies before her father, do her children have the right to inherit her legal share from her father?
(F 279) What is the ruling on sitting with someone who drinks alcohol at work lunch and dinner meetings? We often go to restaurants that serve alcohol; what is the ruling on this?
(F 280) Is collecting bad debts and debts that involve delay for a percentage of the debt permissible?
(F 281) Is a marriage conducted in a mosque by a sheikh in Canada without being registered with the Canadian government valid according to Islamic law? Or is it considered informal (῾urfī)?
(F 282) Is a prenuptial agreement against Islamic law? I mean an agreement to waive rights in the event of a separation.
(F 283) What is the ruling on making supplications after rising from the bowing position (rukū῾) and the imam saying “Sami῾ Allāhu liman ḥamidah”? Should the worshiper raise their hands in the manner of supplication at this point, in the manner of takbīr (saying Allāhu ᾽Akbar), or in both manners, one after the other (takbīr then supplication)?
(F 284) What is the Islamic ruling on a verbal agreement to sell a piece of land where a deposit was received, but after three weeks the seller backed out of the sale? The buyer now wants the deposit back along with an additional amount of money because the value of the currency has decreased. The buyer wants to calculate the additional amount based on the difference in the dollar exchange rate.
(F 285) If I am traveling and I pray Maghrib with an imam who is not traveling, and then the time for Isha comes and I pray individually, is it permissible for me to shorten the Isha prayer?
(F 286) I work at a company that doesn’t allow prayer at all, and when I’m at work, the times for ῾Asr and Maghrib prayers pass. What should I do?
(F 287) I have a friend who received a job offer at a restaurant as a dishwasher. This brother is asking about the ruling on working in such a job, especially since he will have to wash dishes that contain prohibited items like alcohol and pork. He feels this job is prohibited because he is washing these dishes so they can be used again for prohibited items. What is the ruling on this job?
(F 288) What is the ruling on repeating ῾Umrah from At-Tan῾īm? And what is the ruling on shaving the hair in this case?
(F 289) My friends and I are visiting Istanbul for four days, and we are combining and shortening our prayers. Today, we visited the Blue Mosque (Al-Masjid al-᾽Azraq) and entered just as the ῾Asr prayer was being established. We had not yet prayed Dhuhr. After the prayer, we discussed and found that: One of us prayed two Rak῾ahs with the intention of Dhuhr, then joined the Imam for the last Rak῾ah of ῾Asr, and completed ῾Asr with four Rak῾ahs since he was following a resident Imam. Another prayed two Rak῾ahs with the intention of Dhuhr, then joined the Imam for the last Rak῾ah of ῾Asr, and completed ῾Asr with two Rak῾ahs since he was not following the Imam after the Taslīm. A third person joined the Imam with the intention of ῾Asr and prayed ῾Asr with four Rak῾ahs, then prayed Dhuhr afterwards with two Rak῾ahs, not maintaining the order of the prayers. The fourth person joined the Imam with the intention of Dhuhr shortened, then intended to separate from the Imam during the first Tashahhud and uttered Taslīm for his prayer. He then joined the Imam again with the intention of ῾Asr shortened and finished with the Imam. The question is, what is the correct action in these cases? Do any of us need to repeat the two prayers?
(F 290) There is a person who wants to convert to Islam and is fully convinced. He has started practicing Islamic rituals such as praying and reading the Qur᾽ān, and he intends to fast during Ramaḍān, God willing. However, he has not yet taken the Shahādah (the declaration of faith) in any mosque or Islamic center because he wants to wait for his parents to be present for this moment. His parents live abroad and cannot come for several months. The question is, what is the significance of publicly declaring one’s conversion to Islam within the community if the person has intended to convert and may have secretly pronounced the Shahādah? If, God forbid, he dies, will he be rewarded for his intention even if he has not officially taken the Shahādah? Should he avoid delaying the public declaration of his conversion?
(F 291) A man led a congregation in prayer and sneezed while reciting Al-Fātiḥah. Due to this, he made a mistake, pronouncing “Ar-Raḥman ar-Raḥīm” with a ‘t’ instead of ‘n’. He did not notice this mistake, and even after it was pointed out to him after the prayer, he did not recall it. Some tried to correct him, but he did not hear them and continued his prayer. After the prayer, one of the congregation members claimed that their prayer was invalid because, according to him, a mistake in a letter of Al-Fātiḥah invalidates the prayer. What is the validity of this claim and what is the ruling on the prayer of the Imam and the congregation?
(F 292) Is the husband obligated to pay for his wife’s medical expenses?
(F 293) My young daughter was gifted some gold when she was very young. She only uses it rarely, about once a year, and sometimes a year passes without her using it at all. Is this gold subject to zakāh (charitable giving) or not? Note that we did not buy this gold with the intention of saving it, nor do we intend to, but at the same time, she does not use it for adornment.
(F 294) Is it permissible to recite aloud in the Dhuhr and ῾Aṣr prayers if I am praying alone?
(F 295) Is it permissible for a young man to break his fast during Ramaḍān due to a swimming competition on the day of the event, or for students taking long exams at universities and schools who need drinks to maintain concentration?
(F 296) Is there any dislike (karāhah) in fasting during the second half of Sha῾bān?
(F 297) Is it sufficient to forgive someone in their absence when there are conflicts without making an effort to re-establish communication with them, especially if we fear continued psychological harm due to the nature of these individuals, considering they are close relatives?
(F 298) Is it permissible for me to read the Bible to respond to Christians, considering my knowledge of Islamic law is limited or average? I fear that reading it might affect my heart even though I am convinced it is distorted.
(F 299) How do I calculate the Zakāh on unused gold if I want to pay its Zakāh in cash?
(F 300) My relative is in Oman and traveling to Istanbul. In Oman, Monday is the last day of Sha῾bān, but in Turkey, it is the first day of Ramaḍān. Is the traveler required to fast?
(F 301) If someone swears an oath with a specified duration, is one expiation due for breaking the oath, even if the duration has not ended? For example, if I swore not to visit anyone or do something for a week, and then broke the oath five times during that week, is one expiation required or five?
(F 302) What is the correct number of Rak῾ahs for Tarāwīḥ?
(F 303) Some banks offer financial incentives to open a bank account and keep the amount for a specified period before benefiting from it. Is this considered interest?
(F 304) Is it permissible to pray Tarāwīḥ after having prayed Witr?
(F 305) Is it permissible for a wife to kiss and wash her deceased husband?
(F 306) Is it permissible for a woman to lead a group of sisters in Tarāwīḥ and obligatory prayers?
(F 307) Is it permissible for a breastfeeding woman to break her fast in Ramaḍān if her infant relies almost entirely on her milk? Given that the mother experiences severe fatigue and exhaustion during the day while fasting.
(F 308) Are the fees for sending Zakāh funds deducted from the amount of Zakāh itself?
(F 309) What is the ruling on reciting the ᾽Adhān in the newborn’s right ear and the ᾽Iqāmah in the left ear? Some scholars say it is not permissible due to the weakness of the narration [that recommends this practice].
(F 310) What is the ruling on neglecting to pray for our brothers and sisters in Gaza or neglecting that altogether? Especially in congregational prayers during Tarāwīḥ and while supplicating during Qunūt. Is not it better and more appropriate for the Imam to do this openly and persistently?
(F 311) Is the Ḥajj of someone who is in debt accepted?
(F 312) Are pilgrims being exploited and subjected to greed due to the excessive costs of Ḥajj? A tourist trip to the most beautiful areas in Turkey, where the travel agency provides you with airfare, a five-star hotel, two luxurious meals, and daily internal excursions for 14 days, costs no more than $1,500 per person. So how can we believe that the cost of Ḥajj is around $5,000 per person or more? Based on this, there are those who argue that we should delay performing Ḥajj because Allāh does not accept acts of worship tainted with humiliation, exploitation, and extortion, according to them. They believe that performing Ḥajj in this degrading manner contributes to corruption and mischief on earth. Scholars have addressed similar issues and ruled that it is permissible to perform Tayammum (dry ablution) if water is only available at an exorbitant price, to avoid exploitation and extortion in performing religious duties. Therefore, scholars and intellectuals should play a role in educating the community and clarifying Allāh’s ruling on this matter: that Ḥajj is not obligatory if excessively high fees, amounting to multiples of the actual cost, are imposed. Moreover, there is exploitation of applicants due to the infinite number of applicants and limited visas. Each applicant deposits an amount from which a percentage is deducted, benefiting the Ministry of Hajj and Umrah without the pilgrims actually going on Ḥajj. At the same time, there is no other site except Nusuk to apply through. We request your clarification and explanation.
(F 313) A recurring question every year concerns the controversy of moon sighting. Some have claimed that Muslims in America should not begin fasting on the day some countries announce the sighting of the Ramadan crescent because the moon was not observed at American observatories. Please, clarify the truth in this matter. Is the responsibility of determining the times for fasting and breaking the fast an individual responsibility for each Muslim, or is it the responsibility of the imam, and all Muslims should unite behind him? What should Muslims who intended to observe the fast on the day some countries announced the sighting of the Ramadan crescent but then realized they were wrong do?
(F 314) A minor girl was subjected to incomplete sexual assault; although her virginity was not violated, the assailants stripped her naked and physically abused her through touching and other actions. This assault was carried out by three individuals who lured her to one of their homes under the pretext of helping his mother with something, as she was previously acquainted with this mother. The girl kept the incident a secret, which affected her psychological state, leading her to reject marriage proposals due to her fear of men. However, she recovered after psychological treatment and decided to seek revenge in a different way. She gathered enough evidence to legally incriminate them by cleverly getting them to confess in recorded phone calls with witnesses present. According to the law, the minimum sentence would be seven years in prison, potentially reaching up to fifteen years. She does not want to imprison them but seeks compensation for the crime, requesting 10,000 dinars from them with the threat of filing a complaint if they do not comply. The perpetrators agreed to this. Is the money she will receive considered ḥalāl (permissible) according to Islamic law, or ḥarām (forbidden)?
(F 315) Is it permissible to pay wealth Zakāh (zakāt al-māl) to settle the debt of a divorced woman whose husband took out a usurious loan with her as the guarantor, then took the money, divorced her, and fled? She is now liable for the debt and faces either payment or imprisonment. She is not poor as she is a teacher, but her salary is insufficient to pay off the debt, especially since she is now responsible for the children’s expenses after the husband fled.
(F 316) What is the expiation for a diabetic patient who takes insulin doses and cannot fast?
(F 317) Someone bought shares six months ago, and the company distributed the profits which he received. Should he pay Zakāh on them even though a full year (ḥawl) has not passed?
(F 318) Is it permissible to give Zakāh money to a non-Muslim if that person is suffering from a chronic illness, has no money, and no insurance to obtain treatment, and is afflicted with a serious disease?
(F 319) What is the ruling on inviting members of Congress from both the Democratic and Republican parties to attend Muslim festivals and celebrations? Is not this hypocrisy and betrayal? Specifically, I mean inviting Elizabeth Warren to attend the ICNE fundraising event. As if her presence will bring blessings, and by her presence, those who have not pleased God will be pleased with us.
(F 320) A brother who works as a Qur᾽ān teacher has a sufficient income to cover his basic needs but does not have enough money to pay for his mother’s surgery. Is it permissible to give him from the Zakāh funds?
(F 321) A man has money in his personal bank account and also has money in another account under his private company, which he solely owns 100%. If each account reaches the niṣāb (minimum amount for Zakāh), is it permissible to calculate the total amount in all accounts and then pay the Zakāh from one account? Or must he pay the Zakāh from each account separately?
(F 322) If the purpose of Zakāt al-Fiṭr is to consider the feelings of the poor on the day of ῾Iīd, is there a specific time when this charity should be distributed? And do those responsible in mosques and institutions that collect Zakāt al-Fiṭr sin if they do not distribute it until, for example, a month later?
(F 323) How authentic is the ḥadīth: “From Abū Salamah, from ῾Aā᾽ishah (may Allāh be pleased with her), she said: I used to sleep in front of the Prophet (peace be upon him) with my feet towards his Qīblah (prayer direction). When he prostrated, he would tap me, and I would retract my feet. When he stood up, I would extend them again. At that time, the house did not have lamps”?
(F 324) Is donating to mosques considered part of Zakāt al-Māl or simply charity? If the fatwā from AMJAD considers it part of Zakāh, what are the evidences from the Qur᾽ān or Sunnah?
(F 325) Lately, my father has been talking a lot about inheritance and wants us to consult our hearts regarding the matter of dividing the inheritance. We are six male and three female siblings. My father wants to divide his inheritance into nine equal shares for both males and females. Is this division correct? As for us, the six male siblings, we have no objection to dividing the inheritance into nine equal shares, but I want to know the Islamic ruling to ensure that we do not fall into error, for both us and our sisters, and may Allāh prolong my father’s life.
(F 326) I am confused about how to verify if someone is eligible to receive Zakāh. What questions should be asked to determine if a person is poor, needy, or indebted? Is it necessary to verify their status, or is it permissible to give Zakāh based on apparent circumstances?
(F 327) If the crescent of Shawwal is sighted during a solar eclipse, does the following day become the first day of ῾Iīd?
(F 328) Is it permissible to give Zakāh to poor family members who have contrary views, supported and made decisions that resulted in economic decline in the country, and continue to support these views despite living in hardship?
(F 329) A young Muslim man is going to marry an American girl who will convert to Islam. Her father does not object to the marriage but does not want to attend the marriage contract. The young man’s father is asking if they can obtain the girl’s father’s consent over the phone, for example.
(F 330) A man who is unable to stand during prayer performs his prayers while sitting on a chair. He starts the prayer standing, then sits and gestures for the bowing (rukū῾) and prostration (sujūd). However, he can stand to say the opening takbīr without difficulty and then pray while sitting on the ground, where he would gesture for bowing (rukū῾) and perform the full prostrations (sujūd). Is it permissible for him to continue praying on the chair for ease, or must he pray on the ground?
(F 332) Is it permissible to give Zakāh to a man who is currently unemployed (and has not worked for years)? Considering that his wife works and is currently the breadwinner, and it is unknown whether he has financial savings or not, and if he does, they are likely to be minimal and for emergencies.
(F 332) Please detail how to calculate Zakāh on shares and their types:
(F 333) What is the ruling on someone who marries solely to obtain residency without fulfilling the conditions of marriage, such as consummation or living together?
(F 334) What is the ruling on consuming food containing collagen, especially if the source of the collagen is not specified (whether from pork, beef, fish, or otherwise)?
(F 335) What is the ruling on purchasing insurance for home appliances such as refrigerators and stoves, considering the high cost of repairs?
(F 336) Is it better to follow the opinions of Fiqh Councils or the individual reasoning (᾽ijtihād) of scholars?
(F 337) How authentic are the following two ḥadīths: a ḥadīth from ῾Aā᾽ishah (may Allāh be pleased with her) in which she said, “The verse of breastfeeding an adult and the verse of stoning were revealed, and a domesticated animal ate them.” Another ḥadīth from ῾Umar ibn al-Khaṭṭāb (may Allāh be pleased with him) in which he said, “The verse of stoning was revealed in the Qur᾽ān, and the Prophet implemented it, but I feared to record it so that people would not say: ῾Umar added to the Qur᾽ān”?
(F 338) I work as an employee at an engineering company, responsible for designing sewage systems and fire protection networks. I have completed several hospital and school projects, and now the company has been awarded a project for a restaurant that includes a bar (I think it will serve alcohol). Am I committing any sin if I design the sewage system for this restaurant, given that I am an employee of the company and do not have the authority to choose the projects the company undertakes?
(F 339) Is it permissible to buy beer for treating certain garden pests?
(F 340) Regarding sacrifices, does one-seventh of a cow suffice for a man and his household just as a sheep or goat does, or is there a difference between the two cases? Considering that one-seventh of a cow provides more meat than a single sheep.
(F 341) My brother worked in a place and had a deposit (i.e., items or money in his care), and he was owed an outstanding amount by his employer. My brother decided to leave this job, but the employer refused to pay him his remaining dues. Is it permissible for him to take the deposit? The value of the deposit is less than the amount he is owed.
(F 342) There are two men who share a cow for sacrifice, but the day of ῾Iīd differs in their respective countries; for one, ῾Iīd is on Sunday, and for the other, ῾Iīd is on Monday. Is it permissible to slaughter the sacrificial animal on Sunday?
(F 343) Given the current situation where there is crowding around the Ka῾bah and the spread of diseases due to this unnatural congestion, is this considered a valid necessity that exempts the pilgrim from sin if they wear a mask, and does it absolve them from having to offer a fidyah (compensation)? Also, what is the answer to the second part of the question? If fidyah is required, is it one or two for someone performing Tamattu῾ Ḥajj who wears a mask during two separate ᾽Iḥrāms?
(F 344) If I want to slaughter two sheep, which is more rewarding: doing so during the first nine days of Dhu al-Ḥijjah or on the day of ῾Iīd and the days of Tashrīq? Which sacrifices are considered the best?
(F 345) Is it permissible to have an unofficial (customary) marriage due to family circumstances where the bride’s family refuses to let her remarry because she is divorced and has children, and they have threatened to take her children away if she remarries? Is her marriage invalid if she marries herself without a guardian due to the mentioned reason?
(F 346) A Muslim family migrated to Canada and searched for a suitable house to rent. They found a house they liked, but during their visit, the owner (a man) informed them that he lives with his spouse (also a man), revealing that they are a same-sex couple. They also mentioned that they want to use the rental income to support their adopted child. The family is now asking about the Islamic ruling on dealing with and renting from such individuals. Is this considered supporting homosexuality in this case? Additionally, someone might argue that the tenant is paying for a permissible benefit and has nothing to do with their homosexuality or adoption of the child. With this reasoning, isn’t it more appropriate to prohibit renting from those who are known polytheists, disbelievers in Allāh, or atheists? Or would this also include prohibiting renting from those who drink alcohol, which is a sin that incurs a curse on the person? And does the same ruling apply if the sinful landlord lives far away and does not interact with the tenant?
(F 347) What should someone do if they are offering a sacrifice outside their place of residence? For example, if the sacrifice is made after the ῾Iīd prayer in Egypt but before the prayer in the United States due to the time difference?
(F 348) A disagreement arose between my friend and me regarding the prohibition of pork fat found in vitamins (gelatin). He argues that it is not forbidden because the prohibition only mentions the meat, not the fat, skin, or similar parts. Is there any validity to his argument?
(F 349) An imam is scheduled to lead the ῾Iīd prayer in his local mosque on the upcoming Monday. However, he has also been invited to lead the ῾Iīd prayer in another mosque in a different city on Sunday, as they will be celebrating ῾Iīd according to the Saudi sighting. Is it permissible for the imam to lead the ῾Iīd prayer on Sunday in one place and then again on Monday in another?
(F 350) What is required of someone offering a sacrifice (᾽Uḍḥiyah)? And what is the ruling if someone makes a mistake or intentionally disregards these requirements?
(F 351) What is recommended for non-pilgrims to do on the Day of ῾Arafah? Is it permissible to gather for supplication?
(F 352) Regarding fasting on the Day of ῾Arafah, which falls on a Saturday, there is a widely circulated fatwā by Shaykh Al-Albani stating that it is not permissible to fast on the Day of ῾Arafah if it coincides with Saturday. He bases this on the ḥadīth that prohibits fasting on Saturdays, giving it precedence over the ḥadīth that recommends fasting on the Day of ῾Arafah, arguing that prohibition takes precedence over permissibility. He justifies this by pointing out that the prohibitive ḥadīth concludes with the Prophet’s (peace be upon him) words: “Except for what has been made obligatory upon you.” He asserts that the exception applies only to obligatory fasts. What is your esteemed opinion on this matter?
(F 353) A woman performing Ḥajj wants to perform ῾Umrah on behalf of her deceased husband. Some scholars in the Haram advised her that she must go to Jeddah to re-enter the state of ᾽Iḥrām. Is this correct, or can she enter ᾽Iḥrām from the area of Taneem? Or should she be treated like the residents of Mecca since she is currently in Mecca?
(F 354) Is it permissible to perform Ṭawāf al-᾽Ifāḍah if it is done half an hour before midnight on the Night of Sacrifice (Yawm al-Naḥr)?
(F 355) Is it permissible to shave or trim the hair after midnight on the Night of Sacrifice (Yawm al-Naḥr), or is a sacrificial offering required?
(F 356) What is the ruling on performing the Ṭawāf of Greeting (Taḥiyyat al-Masjid) in the Haram if the mosque is extremely crowded and it is very difficult? Is it preferable to avoid the crowd or is it recommended to perform the Ṭawāf even if it is challenging?
(F 357) What is your position on the issue of the legitimate time for stoning (ramiy) on the 12th day, considering the severe heat and the long walking distances that pilgrims endure? All the pilgrims with us are reading that the four main schools of Islamic law agree that it is not permissible to stone before noon (zawāl).
(F 358) In the books of Ḥadīth, there are narrations about healing through dates, including the ḥadīth: “Whoever eats seven dates of ῾AjwaH in the morning, neither poison nor magic will harm him that day.” What is your opinion, Shaykh, on how we should approach this?
(F 359) There are four brothers and five sisters. Among them, a brother and a sister are living abroad, and one of the brothers is mentally disturbed and was in a mental hospital. When he was discharged, the hospital refused to take him back. Despite not working and having a wife and children, one of the brothers took responsibility for him, while the other siblings showed no interest in providing housing, financial support, or care. What is the Islamic legal ruling regarding this situation, and who is responsible for his financial support and care?
(F 360) What is the ruling on trading currencies on platforms like MetaTrader 5, where a person might, for example, buy gold and then monitor its rise and fall? The person can set a stop-loss, meaning if they invest $100, they might set it to withdraw at $120 if it gains value, or withdraw at $95 if it starts to lose value. The application then automatically executes the trade based on these stop-loss settings.
(F 361) Is trading in the currency market known as the Forex market permissible (ḥalāl) or forbidden (ḥarām)? This market involves buying and selling global currencies, commodities, or metals online through a broker who acts as an intermediary between the trader and global banks. Examples include trading dollars for pounds, dollars for gold, or dollars for oil, among others. This market also relies on analysis and news to predict the movement of currencies, whether upward or downward, and trades are executed based on these predictions, such as using the MetaTrader application.
(F 362) Is it permissible for a traveler who intends to stay for a month in the destination country to combine and shorten prayers for the first three days, the first 15 days, or for how many days?
(F 363) Is it permissible to trade without using leverage provided by a company? For example, can I trade with a small amount of my own capital, say $200? Or is trading on MetaTrader 5 entirely prohibited?
(F 364) I intend to take an engineering exam that will last for six hours and will start about half an hour before the Ẓuhr prayer. Is it permissible to perform the Ẓuhr prayer early? And if it is permissible to perform Ẓuhr early, is it also permissible to combine it with the ῾Aṣr prayer since the exam will last until after ῾Aṣr?
(F 365) What are the rulings on shortening prayers (Qaṣr) and what are its conditions?
(F 366) Is it obligatory to perform the ῾Aqīqah and have the child’s family present? Is it permissible to delegate the sacrifice to someone in a poorer country instead of the child’s country?
(f 367) What is the ruling on using hair extensions for a 16-year-old girl?
(F 368) A person has received an interest-based amount from transactions that they had no choice in and were compelled by law. What is the ruling on using this interest-based money to repay personal debt, knowing that they have sufficient lawful money to repay it? Is it permissible to get rid of the interest money in this way?
(F 369) What is the ruling on working in the tech field for Fantasy Sports companies?
(F 370) What is the ruling on consuming dietary medications and supplements that contain magnesium stearate? This substance is found in most types of pills, supplements, and other products. Stearate is derived from natural fats, and it is often sourced from animal fats and meats. In the United States, it is commonly extracted from pigs and cows, but the source is usually not specified on the ingredients list of the medication. However, some medications and supplements aimed at the vegetarian market specify that the stearate is plant-based, although these are generally much more expensive than common medications and supplements.
(F 371) In the mosque we pray in, on Fridays, the main prayer hall gets full, so the remaining worshippers pray in the gym and another room in the basement. The sermon and prayer are broadcasted to them through a projector. Is it permissible to follow the imam in prayer if we can only see him through the screen?
(F 372) What is Islam’s stance on suicide attacks, where a person is sent on a mission that may cost them their life?
(F 373) I work in a food truck selling ḥalāl sandwiches, soft drinks, and water. I do not offer alcoholic beverages, wines, boycotted drinks, or anything similar. However, today I faced an awkward situation: someone ordered from me alcoholic drinks, and I told him I did not sell them. He then went elsewhere, bought alcohol, and returned to eat at my truck, bringing the alcoholic drinks with him. What should I do, and what is the ruling on this?
(F 374) Is it permissible to benefit from interest earned from interest-based banks for specific uses, such as paying property taxes or other taxes in these non-Muslim-majority lands?
(F 375) What is the ruling on participating in a game where each participant contributes a sum of money, and the winner receives the total amount collected? Does the ruling depend on the nature of the game — for example, whether it relies on luck or on a specific skill? Does it also matter whether the winner receives the prize as cash or as a product purchased with the money?
(F 376) What is the ruling on cutting off an obligatory prayer immediately after beginning it due to a reason related to the comfort or focus of the worshiper? Examples include someone starting the prayer and then realizing there is noise nearby that prevents concentration, or that the place is extremely hot and they wish to move to a more comfortable location, or they remember that they forgot to wake someone for prayer and fear that person might miss it, and so on.
(F 377) What are the pieces of evidence relied upon by those who say it is impermissible for a menstruating woman to touch the Qur᾽ān without a barrier? And if we assume that non-permissibility is the stronger opinion, is it allowed to touch it without a barrier in order to handle embracement for girls or female teachers in schools, for example, when there are boys in the same classroom?
(F 378) We are often invited to attend national days of various countries—Muslim and non-Muslim. What is the ruling on our participation in such events?
(F 379) What is the ruling on deducting money transfer fees from the net amount of Zakāh if the person paying Zakāh wants to send it to another country in need, bearing in mind that the transfer fees to that country are very high — reaching 10–20% of the total amount?
(F 380) Someone wants to give a qarḍ ḥasan (benevolent loan) to a mosque in order to help pay off part of a loan the mosque had taken from a bank, for a period of two years. Is it obligatory for him to pay Zakāh on that amount? And is there any detail on this issue according to the four schools of Islamic law?
(F 381) What is the ruling on two football teams agreeing beforehand that the losing team must reward the winning team — for example, by treating them to a meal or buying them a gift?
(F 382) Why was Nikāḥ al-Mut῾ah (temporary marriage) prohibited, considering that it was not forbidden during the time of the Prophet (peace and blessings be upon him) or the caliphate of Abū Bakr, but only later during the rule of ῾Umar? Also, it seems that Misyār marriage is very similar to Mut῾ah marriage, except for the condition of having two witnesses in Misyār. However, the requirement for witnesses was only mentioned by Allāh in the context of debts, not marriage contracts.
(F 383) Is it permissible for a father or mother to monitor their children’s phones in order to guide them, especially if they suspect the children may be engaging in harmful communications?
(F 384) Is it permissible for a woman during ῾Umrah to cover her nose and mouth to avoid infection?
(F 385) As you know, there is a banking crisis in Lebanon, and I have money in Lebanese banks on which I would normally be obligated to pay Zakāh. However, I cannot withdraw the money freely—only under the conditions set by the banks. For example, one bank allows me to withdraw only $300 per month, and another $400 per month. Am I still required to pay Zakāh?
(F 386) What is the ruling on postponing the payment of Zakāh on wealth indefinitely until the war on Gaza ends and financial transfers and aid are allowed to flow smoothly? The intention here is to assist those in greater need. It should be noted that the amount of Zakāh can be separated from the rest of the Zakāh payer’s funds.
(F 387) After the success of the blessed Syrian revolution and the liberation of the oppressed from prisons, new jurisprudential issues have emerged due to the long absence of detainees and the strong presumption by their families that they had been killed.What is the ruling if a detainee’s wife remarries and his estate is divided as inheritance, but then—years later—Allāh grants him release?Does the ruling change if the tyrannical regime’s agents falsely confirmed his death, or if the family only presumed his death without certainty?
(F 388) What is the ruling on trading in marijuana—buying and selling it—considering that it is legal by courts and used for medical treatment?
(F 389) A married man whose wife is unable to conceive marries a second wife with the intention of having a child via implantation, without consummating the marriage with her—in other words, he marries her solely to use her womb for the implantation of a fertilized egg, combining his sperm with the egg of his first wife. The second wife then carries the fertilized egg of her co-wife and the husband, and gives birth to a child for them.The question: To whom is the child attributed? To the one who provided the egg, or to the one who bore the child in her womb? And is this marriage valid?
(F 390) A friend asked me to give a five-star review on Google for his store, but I have neither visited the place nor used its services. However, I asked some people who have been there, and they told me it is an excellent store. Is this impermissible?
(F 391) Question regarding inheritance distribution in America: Is there any Shar῾ī (Islamically religious) responsibility upon the deceased if the American court rules to divide the inheritance according to American law? And how can the deceased be absolved of the religious obligation? Please advise, may Allāh bless you.
(F 392) What is the Islamic ruling on purchasing items from large stores like Walmart and similar outlets with the intention of using the item for a short period and then returning it within the allowed return period to receive a full refund? An example would be buying a suit or accessory to attend an event, then returning it afterward. Many people do this, and the policies of stores like Walmart allow full refunds.
(F 393) A man died at approximately ninety years of age, leaving behind one son and five daughters. All of them are married except for two daughters, whom Allāh did not decree to marry yet. They used to live with him in his house, which he owned. He gifted this house—where he lived with them—to these two daughters and officially registered it in their names. This house is valued at three million dollars, which amounts to seventy-five percent of the total value of his estate. After that, the man passed away—may Allāh have mercy on him—and now the remaining heirs are asking: Has this gifted house become exclusively the property of the two daughters, excluding the rest of the heirs? Did the deceased father sin by doing this? And do the two daughters bear any sin for accepting their father’s gift? If he did sin by gifting his house to two of his daughters without including the rest of the heirs, what can the heirs do to remove this sin from him?
(F 394) People in a neighborhood in Khan Younis crowded around a communal food kitchen. Amid the pushing and jostling, a boiling pot of food toppled over onto a ten-year-old boy, leading to his death. The boy’s guardians requested compensation (blood money) from those present, holding them responsible for causing his death. However, the people refused to pay, arguing that the pushing occurred due to the dire humanitarian situation in Gaza. In such cases, who is responsible for paying the blood money?

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