Know Your Deen

Islamic QA for North America

April 18, 2025
by Ml. Muhammed Shoayb
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loan for collateral

Q: in islam if someone wants a loan from me can i request a collateral. How dose this work? (In person inquiry/after jummah salah/iccv)

A: In Islam it is permissible to ask for collateral (rahn رَهْن) when giving a loan, particularly to ensure that the lender is protected from loss—as long as it is done fairly and without exploiting the borrower.

What is Collateral in Islam?

Collateral (Arabic: rahn) is an item or property pledged by the borrower to the lender as a security against the debt. If the borrower fails to repay the loan, the collateral can be sold to recover the owed amount. It is also best that this is documented: If you are on a journey and cannot find a scribe, then let there be a pledge taken…” (2:283)  This ayah allows the use of a pledge (rahn) in the context of a debt, especially when formal documentation is not easily available. Rasool ﷺ himself took and gave collateral in his lifetime. Aisha (RA) said: Rasool ﷺ bought foodstuff from a Jew on credit and mortgaged his ﷺ iron armor to him. Rasool ﷺ gave his armor as collateral for a loan. Doing so in a society that needed to defend itself, giving ones most valued treasure was an armor, thus, showing good faith on the side of the one requesting it as well.

(Some) Conditions for Seeking Collateral:

  1. No Interest (Riba):
  2. Mutual Consent: The collateral must be agreed upon by both parties.
  3. No Exploitation: You can hold the item, but you cannot use it or profit from it unless the borrower gives explicit permission (and even then, scholars have detailed conditions. This is because one cannot exploit a situation and take unfair benefit of a situation. This could result in Riba).
  4. Transparent Terms: The loan terms and the details of the collateral should be clear and documented.
  5. Return of Collateral: Once the debt is repaid, collateral must be returned promptly in its ‘original’ condition.

If someone borrows $5,000 from you, you can say: I can give you the loan, but I would like to hold your car title as collateral until the debt is repaid. Once they repay, you return the title. If they don’t, and after appropriate communication and patience, you may sell the car to recover your $5,000—but nothing more. The excess money must be given back to the owner of the car.

Spirit of the Shariah: While collateral is allowed, Islam highly encourages leniency, mercy, and trust, especially toward those genuinely in need. Rasool ﷺ said: Whoever grants a respite to a debtor or waives the debt, Allah will shade him on the Day when there is no shade but His.
Allah Certainly Knows Best.

April 7, 2025
by Ml. Muhammed Shoayb
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lets hang out at the coffee bar–not!

Q: How does one respond: i told a guy that going to a particular coffee shop is resulting in a type of fitna, provocative dressing by Muslims, interactions that are not quite right for a Muslim, he says when you see something, it must not unfavorably affect you. Your faith must become stronger and you must do mujahada. In other words continue going and be strong. What are your thoughts on this matter? I only said what I said to improve my imaan it was not to judge the coffee place or those that attend it. Jazakallah

A: Every person must get to better understand themselves. This is the essence of muraqabah (vigilance) and self-awareness. When someone identifies a particular situation as spiritually harmful—like a place that stirs fitna in the heart and seeks to distance themselves from it, that decision should be respected and even encouraged. Recognizing one’s own weakness is not a flaw; it is a sign of sincerity. It reflects a heart that wants to please Allah (SWT) and safeguard it from potential spiritual maladies.

If someone offers the advice: ‘You should become stronger in faith’ in such a situation, that advice can be valuable if it is meant as motivation for long-term growth. We must also remember: strength of faith is a journey, not a switch. One does not become spiritually resilient overnight. There are steps—gradual and intentional steps that must be taken before a person can withstand trials without continuously faltering.

Your decision to avoid or limit yourself from that environment is not weakness; it is wisdom. In fact, it aligns more directly with the teachings of the Quran, which doesn’t merely instruct us to resist sin—but commands us to avoid the paths that lead to it. While Islam encourages mujahada—striving and strengthening our imaan in the face of trials, however, a key part of that striving includes recognizing harmful environments and protecting oneself from them. Or at the very least, being aware enough to stay spiritually alert while navigating them.

Rasool (SAW) said: Whoever among you sees an evil, let him change it with his hand. If (s)he cannot, then with his tongue. And if (s)he cannot, then with his heart—and that is the weakest level of faith. (Sahih Muslim) This hadith shows that even feeling disturbed by something and desiring good for others is part of our deen. Speaking up when something feels spiritually off is not judgment—it’s concern and should be taken as part of brotherhood, for part of brotherhood is guiding with compassion.

Different people respond to fitna differently. Not every test calls for direct confrontation. Sometimes, the strongest thing a believer can do is simply walk away. If something—whether a place, a habit, or an environment—is consistently tempting the gaze, disturbing the thoughts, or dulling the heart, then insisting on “just being stronger” while staying in that setting is like walking through fire expecting not to be burned.

Abdullah ibn Mas‘ud (رضي الله عنه) said: The believer sees his sins as if he is sitting beneath a mountain, afraid it will collapse upon him. The sinner sees his sins like a fly landing on his nose—he just brushes it away. (Adab al-Mufrad) Even the strongest of the Sahabah were cautious. They did not chase inner strength by exposing themselves to spiritual danger. Instead, they protected their hearts out of love and awe for Allah (SWT). This mindset is embedded in the Quran itself. Allah did not merely say: “Do not commit zina”—Allah (SWT) said: “Do not even approach zina.” (Surah Isra, 17:32)

The command is not just to avoid the sin, but to stay far from anything that leads to it—its paths, triggers, and environments. W are not angels. We are created emotionally fragile and physically weak in compartisn to the many other creation of the Almighty. We are also strongly influenced by what we see. We err, thus acknowledging such weakness and performing accordingly is called taqwa.

So whether you avoid certain places entirely, or choose to enter them with caution, it is not cowardice—it is intelligence. It is respect for your own spiritual fragility. This is also a noble form of mujahada. May (SWT) continue to guide you and bless you, InshaAllah, ameen.

Allah Certainly Knows Best.

March 30, 2025
by Ml. Muhammed Shoayb
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Eid Pre-Khutba speech 1446/2025:

Asalamualikum: Brothers and sisters, never did we imagine that we would gather for multiple Eids with the same question: Can we truly celebrate when the Ummah is suffering? Forget just Palestine—what about Sudan, Yemen, the Uyghur Muslims in China and countless others facing oppression, genocide and unimaginable hardships?

Yet history reminds us that Muslims have always faced trials, even in the most sacred months. The Battle of Badr took place in Ramadan. The Battle of Uhud saw great losses, yet Muslim life continued, and Eid was still observed. During the painful slander against Aisha (RA), the Muslims still celebrated Eid. Why? Because Eid is not just a holiday of festivity—it is a day of worship, a recognition of the blessings of Ramadan, and a commitment to continue the good we have cultivated. This is why we began with giving charity to assist the less fortunate, followed by Salah with extra takbeers, and a sermon to remind us of our responsibilities beyond Ramadan.

Being connected to Allah (SWT) is the ultimate form of success and achieving this is not an overnight miracle; it is a journey, a test, a path filled with hardships and struggles. Allah (SWT) reminds us in the Qur’an: Do people think that they will be left to say, ‘We believe,’ and they will not be tested? (Surah Al-Ankabut 29:2). Every one of us, at some point, faces trials—whether financial difficulties, personal struggles or obstacles in our careers. As we speak, seven families in our community have lost their primary source of income. These are not easy challenges; they bring stress and uncertainty. Many are struggling with relationships, health, and emotional burdens. But these trials are not meant to break us or distance us from Allah (SWT); rather, they are meant to make us spiritually stronger. Rasool(ﷺ) said: The most severely tested people are the Prophets, then those closest to them in faith, then those closest to them. A person is tested according to the level of his religion. (Tirmidhi). Some may think, “I have simple faith; why should I be tested?” Those who have even an atom’s weight of faith are destined for Jannah, and Shaytan despises this. The tests of life are inevitable and are also a means of purification and elevation.

The Strength of Patience (Sabr): One of the greatest qualities that leads to success is perseverance—Sabr. The Qur’an says: Indeed, Allah is with the patient. (Surah Al-Baqarah 2:153). Patience is not passive; it is an active force that drives us forward despite difficulties. Many struggle in school, careers, family matters, or personal ambitions, but if we remain steadfast, trusting in Allah’s wisdom while striving to fulfill our obligations, we will find success and tranquility. As Allah states: Verily, in the remembrance of Allah do hearts find rest. (Surah Ar-Ra’d 13:28). Look at the story of Prophet Yusuf (AS). He was betrayed by his own brothers, sold into slavery, and wrongfully imprisoned, yet he never lost faith. He remained steadfast, and through patience and trust in Allah, he was elevated to a position of power. His story teaches us that no matter how dark the tunnel may seem, there is always light at the end if we remain patient and persistent.

The Power of Intention (Niyyah): Another key to success is having the right intention—niyyah. Rasool (ﷺ) said:Actions are judged by intentions, and every person will get the reward according to what he intended. (Bukhari & Muslim). If we pursue wealth, knowledge, or status solely to impress others, our efforts will be hollow. But if we seek success to better our lives, help our families, and contribute to society with sincerity, then Allah (SWT) will bless our journey.

The Necessity of Hard Work: The Qur’an reminds us: And that man will not attain except that for which he strives. (Surah An-Najm 53:39). Effort and struggle are part of the process. Many people desire success, but few are willing to put in the work. Rasool (ﷺ), despite being divinely guided, worked tirelessly. He assisted in household chores, mended his own shoes, and took initiative in every aspect of life. He did not wait for things to happen; he took action, strategized, and remained steadfast. Allah commands us: Be firm and be persistent in what you have been commanded. Consider the early Muslims. They faced persecution, boycotts, and hardships, yet they persevered. Their resilience led to the spread of Islam across the world, built on faith, sacrifice, and determination.

Trust in the Plan of Allah (Tawakkul) While we must strive, we must also believe that Allah’s decree is best for us. Rasool (ﷺ) said: If you were to rely upon Allah with the reliance He is due, you would be given provision as the birds are: they go out in the morning hungry and return full. (Tirmidhi). This Hadith teaches us that success is a combination of effort and trust—hard work along with reliance on Allah’s provision. Allah (SWT) states: Whoever fears Allah, Allah will provide for them from places they least expect. (Surah At-Talaq 65:3).

Gratitude as a Key to Success: Gratitude is a key ingredient in the recipe for success. Allah (SWT) says: If you are grateful, I will surely increase you [in favor]. (Surah Ibrahim 14:7). Being thankful for what we have, no matter how little, attracts more blessings. Instead of focusing on what we lack, we should appreciate what we have and use it wisely to help those less fortunate. Learning from Failures Failure is not the opposite of success; it is a part of success. Rasool(ﷺ) faced rejection, hardship, and battles. But he never gave up. Every setback was a lesson, every struggle a stepping stone. Similarly, our failures should teach us, refine us, and prepare us for greater achievements.

Success beyond This World: Ultimately, true success is not just in this life but in the Hereafter. We are all going to die, but never forever. That day will come when it is said: “The burial of so-and-so will be at 11 AM.” Yet if we did good deeds, we’d realize, as the Qur’an says: And the Hereafter is better and more lasting. (Surah Al-A’la 87:17). Worldly success is temporary, spiritual success is eternal. If we align our goals with the pleasure of Allah, our success will not be limited to this world—it will carry into the next.

A Call to Responsibility: As Muslims, we must stand for justice. We must not support institutions that engage in genocide, oppression, or the deprivation of human dignity. Whether it be through financial, political, or social support, we must be conscious of where our efforts and resources go. If we find ourselves working in such institutions, we must strive to be agents of change—not through aggression, but through compassion, wisdom, and kindness. Rasool (ﷺ) taught that true change comes from sincerity and perseverance, not from hatred or recklessness. Our strength lies in standing firm on our values while being beacons of hope and guidance. If we adopt these principles, we will not only succeed in this world but in the Hereafter as well.

As Muslims (or even as humans), we must stand unwaveringly for justice. We cannot support institutions that engage or promote or are even silent in the issues related to genocide, oppression, or the violation of human dignity—whether the victims are Muslim or non-Muslim. Likewise, we must never support an oppressor, regardless of their faith. A wrong is a wrong, and it must be recognized as such and treated as such. Justice is not merely an Islamic principle; it is a universal moral duty. Throughout history, Muslims have led the way in upholding justice, and we must continue to take the lead. In response to the injustices of today, global awareness is shifting, and support for the oppressed is growing. We must sustain this positive momentum and ensure that our voices remain strong and principled.

From the brands we wear to the food we consume, every choice we make carries weight. Whether through financial, political, or social support, we must be mindful of where our resources go and the impact they have. If we find ourselves within unjust institutions, our duty is not to conform but to strive for change—not through aggression, but through wisdom, integrity, and compassion.

Rasool (ﷺ) taught that true transformation comes through sincerity and perseverance, not hatred or recklessness. Our strength lies in standing firm on our values while serving as beacons of hope and guidance for a better world. Success is not about luck—it is about mindset, perseverance, sincerity, effort, trust in Allah, and gratitude. If we adopt these principles, we will not only succeed in this world but in the Hereafter as well.

May Allah (SWT) bless us with steadfastness, strengthen our faith, and grant relief to the oppressed. Ameen.

Eid Mubarak!

March 29, 2025
by Ml. Muhammed Shoayb
0 comments

Complete Fast or have Eid

Q: Asalamualikum, my local masjid has declared eid, they told us to leave the masjid. A masjid 3 miles away is doing it on Monday. Cresentwatch.com also declared Eid on Monday based on Moonsighting. What do we do? Jazakallah 310 998-xxxx

A: You would need to go to the musjid that is doing it on Monday and complete your itikaaf. As you leave you current masjid, since you are still in Itikaaf, you have to observe the rules of itikaaf.

Allah Certainly Knows Best.

March 22, 2025
by Ml. Muhammed Shoayb
0 comments

‘I am addicted to pornography’

Question: Salams Shaykh i come to friday and like your khutba and I feel you can best help me. I am addicted to pornography, some have said that marriage can change it, It is ramadaan and its so hard and this guilt of my dong this is killing me, please help me, jazakallah

Answer: Addiction, especially one that affects the mind, heart, and soul cannot be resolved with a mere Band-Aid solution. Please read each point carefully:  1) Every addiction must be treated as a serious matter that impacts one’s faith, mental well-being and relationships.  2) Islam encourages self-discipline, modesty, and seeking lawful means to fulfill desires while also acknowledging human struggles. 3) The deen provides practical, faith-based solutions rooted in self-control and seeking Allah’s help and you must be willing to accept this. If you disagree with these 3 starting points, move on, the rest may waste your time. If you can internalize these key truths—this is a serious problem, it affects faith, modesty, and has the potential to harm future relationships—you are ready to move forward. Otherwise, this discussion becomes nothing more than an intellectual/entertainment exercise without real benefit.

Now, let us break down your inquiry and its implications step by step:

1. Marriage Is Not a Guaranteed Solution: Marriage comes with its own set of responsibilities—financial stability, emotional energy, social commitment, compatibility and attraction. The easy accessibility of pornography has in many cases contributed to the delay of marriage, while also draining human energy through instant gratification. However, this short-term pleasure leads to long-term mental, physical and economic crises. It is an exchange that is simply not worth it. The Rasool ﷺ said: O young men! Whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding chastity. (Mishkaat) If you are relying on marriage as a way out without addressing the addiction first, it will likely carry over into your marriage, potentially harming your spouse and future family life.

2. Address the Root Cause: Ask yourself: Why am I engaging in this behavior?
Is it due to a lack of halal love and intimacy, frustration, loneliness—or all of the above? If so, these are the real issues that need to be resolved. Trying to suppress the symptom without fixing the root cause will never (or very seldom) lead to lasting change.

If your addiction stems from loneliness, frustration, or a lack of halal intimacy, then yes, marriage can help—but only if you have already begun the process of self-discipline. The reality is that you will have to work VERY hard to accomplish this. And yes, people have done and so can you!

3. Your Effort to Change Is a Sign of Hope: The fact that you are asking this question—especially during Ramadan—means that you want to change. That is the first victory. Now, take the following steps:

Fast regularly after Ramadan—Rasool ﷺ recommended fasting as a means of controlling desires. If you are physically able, make fasting a consistent part of your life.

Create accountability—Set firm penalties for yourself if you slip, and establish rules that you do not break. You must be honest with yourself in this process.

Make consistent dua after each salah—Ask Allah (SWT) sincerely for His pleasure and protection from His displeasure. Recognize that this is not just about breaking a habit—it is about seeking Allah (SWT’s) help in transforming your soul.

4. Practical Steps to Eliminate Temptation: Get a phone without internet access—There are now phones available that remove access to harmful content. Consider switching to one.

Use the internet only in public spaces—Never isolate yourself with access to the internet. Keep yourself in open environments where others are present.

Install strong blockers—Use filters and accountability software to block explicit content. This is not about willpower alone—it’s about removing temptation from your environment.

May Allah (SWT) make it easy for you, inshaAllah, ameen.

Allah Certainly Knows Best.

March 14, 2025
by Ml. Muhammed Shoayb
0 comments

Nisab calculations

As of March 14, 2025:
Zakaat Nisaab: $659.52
Mahr Fatimi: $1,645.79
Minimum Mahr: $33.89
24 Carat Gold: $96.45 per gram
22 Carat Gold: $88.48 per gram
18 Carat Gold: $72.51 per gram
9 Carat Gold: $36.76 per gram
Krugerrand: $3,085.26
Silver: $1.09 per gram

Please note: On the day you give your Zakah, these values fluctuate on a daily bases. Additionally, different types of gold have varying Zakah rates, so review them carefully. Islam is just and does not seek to burden or deceive you. For guidance purposes only

Allah Certainly Knows Best.

March 13, 2025
by Ml. Muhammed Shoayb
0 comments

Give me my Eid money Back-Mommy/Daddy

Q: Asa: Can a child transact as in buy and sell things and does a child have to  give away his or her eid money to a parent that asks for it and uses it up and the child is left with nothing. Child here is below maturity.

A. In principle, maturity (reaching the age of buloogh) is not a condition for a transaction to be valid. The essential condition is having an understanding of what the transaction entails in order for it to be valid. Therefore, if a child understands what they are dealing with and is aware that their mother or father has a need for the money, then a child giving it is not a problem.

However, if the child cannot negotiate or does not understand what is happening with their money, the parent cannot take such money. Nonetheless, if the child’s money is needed for the child necessary living due to parents undergoing poverty, this would be allowed.

Allah Certainly Knows Best.

P.s. Best to invest a child’s money, not spend it, unless it is to benefit the child.

March 13, 2025
by Ml. Muhammed Shoayb
0 comments

‘Saying no to zakah business’

Q: My families yearly zakah is about $200 000, I lose about 20-40% in transaction costs when giving through organizations. We do not wish to pay for zakah ‘collectors’ hotel stays, rental car fees, them sending 3 paid employees to pick up the check because they have internal trust issues and give us free lunches and gifts from them for the zakah and sadaqah money we give them. My son and daughter want to know, does one have to pay zakah asap when due? Can our family form an NGO like situation and donate to it, take tax benefits and distribute it towards the poor and give the poor their full due? Sayingnotozakahbussines

A: One can pay their zakah over a period of time, more so if one cannot find a poor person immediately. To delay unnecessarily is to deprive the poor of their rights.

Yes, one can take tax benefits for their contributions. The tax benefit is not related to zakah, these two are separate transactions.

One can form an organization and give their personal zakah to the newly created organization to distribute to the poor as per rules of religion while also following the law of the land. If this what you choose to do, you can keep your zakah money aside, form your organization, deposit the money into the organization and then distribute it as soon as possible.

Allah Certainly Knows Best.

March 12, 2025
by Ml. Muhammed Shoayb
0 comments

501(c) does not always mean zakah eligible

Q: Can Zakah money be used to build wells? THe organization is 501(c) (name withheld)

A: Walaikumsalam,

I am very happy to hear from you. May Allah (SWT) make more people want to do good things like this, InshaAllah.

Zakah must be given to an eligible individual who takes full ownership of it. Therefore, it cannot be directly used for building mosques, boreholes, or similar projects.
However, if a person qualifies for zakah, they may receive the funds and choose to spend them on a borehole project if they wish. It is essential that no conditions are placed on the recipient regarding how they use the funds. Some zakah organizations follow this approach by first distributing the money to a needy person, who then voluntarily decides to contribute to a borehole. This method ensures the zakah remains valid while still supporting such initiatives.
Ultimately, the recipient must have full discretion and no pressure placed over how they use their zakah. They must be in no obligation to spend it on a particular cause.

If Allah (SWT) has blessed you with extra money, build the well as a Sadaqah Jariya. This would be greatly rewarding as well.

Allah Certainly Knows Best.

March 11, 2025
by Ml. Muhammed Shoayb
0 comments

Don’t be seeing flying monkeys!

Question: Asalamualikum, Is there anything objectionable about the following carpet depiction. Jazakallah Khair.

Answer: Walaikumsalam,

The image of the masjid carpet that has been shared is not objectionable.

For knowledge purposes, it is beneficial to elaborate further. This topic frequently arises, especially as more masjids are being established – making it important to clarify misunderstandings and provide balanced response.

The issue surrounding carpets with designs in a masjid setting encompasses multiple layers of concern and often leads to confusion. Much of this confusion stems from cultural spheres. This is particularly evident when distinguishing between two scenarios. First, there is the concern of praying towards an animate object or a fixed image, which is explicitly discouraged and in certain exceptional cases could render the prayer invalid. Second, there is the issue of praying on a carpet with abstract or ambiguous designs which is often confused with the former. However, the matter of abstract designs on carpets is more nuanced.

This is where it may all start for some: In the case of a carpet with designs that are not clearly defined or fixed, the ambiguity of these patterns sometimes evoke the appearance of recognizable objects to the observer. This phenomenon is often influenced by internal biases, where the mind subconsciously creates associations, even when no explicit image is present. While such designs do not inherently depict idols or animate objects, the mind’s interpretation of abstract patterns may cause distraction, potentially shifting focus away from worship. However, this does not mean that designs on carpets are inherently forbidden. However, it has lead scholars to the following:

As a recommendation, it has been mentioned that ‘busy’ designs should be avoided due to their potential to create distractions for the worshipper. However, just because something may momentarily divert attention does not mean it must be prohibited. Worshippers should strive to strengthen their concentration and develop a greater sense of focus in prayer. The reality is that most masjids already have carpets with some form of design. It would be impractical to mandate the removal of all such carpets. A more balanced recommendation would be that when current carpets wear out, they can be replaced with simpler designs if the masjid has a ‘busy design’ that continues to maintain beauty for visitors while minimizing potential distractions. After all, masjids should be made appealing, as their aesthetics can serve as a form of dawah, drawing people into a welcoming and inspiring environment.

There is nothing objectionable about carpets featuring non-animate designs, such as geometric patterns, calligraphy, or representations of sacred places like the Kabah, etc. However, many individuals frown upon any form of imagery within a masjid setting. This often stems from strict environments they have been part of or from genuine misinformation. Thus, it is important to clarify the distinction between prohibited images and permissible non-distracting decorative elements.

The place where misunderstanding originated for lay people: The following Hadith can bring things into better perspective. Imam Bukhari and Imam Muslim narrate from Aishah (RA) that Rasool (SAW) performed salah in a black cloak with markings which caught His  (SAW) attention during prayer. After finishing, he said: Take this cloak to Abu-Jahm ibn Hudhayfah and bring me his plain garment, for they (this cloak) distracted me when I was praying. This narration highlights that distraction is the central concern rather than an inherent prohibition of designs themselves. For clarity,  Rasool (SAW) was not objecting to the presence of markings on the cloak, rather its potential impact on the concentration aspect during prayer.

Worshippers should focus on cultivating khushu (spiritually based concentration) in their prayers rather than seeking to eliminate every possible external distraction. While it is wise to gradually transition towards simpler carpets in masjids, this should be done thoughtfully, ensuring that the environment remains welcoming and aesthetically pleasing.

Regarding the picture you have sent, we do not see anything objectionable about it.

Allah Certainly Knows Best.