Know Your Deen

Islamic QA for North America

January 10, 2025
by Ml. Muhammed Shoayb
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Muslims not celebrating

Q: I am a student at (name withheld for privacy of school). You were our guest speaker on Wednesday. What actions are being taken by Moeslims to address the Palisades Fires or Fiers in general? After your presentation on Islam I began to do some research on islam, I have noticed that many Moeslims are rejoicing such fires. Are you of the same opinion? Thanx

Answer: I want to thank your teacher for the invitation and express my gratitude for your inquiry and desire to seek clarification on this matter.

Muslims are navigating through a wide range of emotions during these challenging times — both nationally and internationally. With a population exceeding 1.9 billion, Muslims are a diverse and complex community also known as the Ummah. Unfortunately, your perspective and analogy regarding Muslim attitudes toward the fires are deeply flawed. Muslims are an integral part of the American fabric, contributing tirelessly to the pursuit of justice, honesty, human dignity, respect and honor for all.

Many Muslims are profoundly disturbed by the glaring contradictions within our collective American value system. While emergency responses promptly attempt to and even make mention to deliver water to the victims of fires in Los Angeles—a rightful and humane act—thousands of miles away, the same resources are used to transport rockets and missiles that devastate women and children, depriving them of access to basic necessities like water. This stark contrast in priorities is deeply disheartening for any non-Zionist human, including Muslims.

No Muslim—or any person with a sense of humanity—can ever condone the destruction of property belonging to innocent individuals who stand for justice, human dignity, and safety for all. However, there is understandably little sympathy for figures like James Woods and others whose statements have at times justified or dismissed the indiscriminate killing of mothers and children. For example, Mr. Woods wrote in an X post in October 2023: “Bomb the savages who did this back to the Stone Age. There are no grey areas. Kill them all.” For clarification, if one were to advocate for targeting Hamas in such a context, it is a sentiment many understand and can relate too, even if they disagree. However, the phrase “Kill them all”—indiscriminately targeting every individual—is both appalling and unacceptable from a notable public figure. We all just expect better from ‘people of notoriety.’

Thus, what you are witnessing in segments of the Muslim community is not hatred for the homes lost to fire but a profound aversion to those who have supported or justified the mass murder of innocent civilians. The frustration is directed at the hypocrisy and lack of accountability for these injustices, not at the rightful aid provided to those in need within our own communities.

I appreciate that you have sought clarity from a ‘Muslim.’ Please feel free to call me for further discussion or clarification; your teacher has my number. Wishing you and your family – regardless of your faith a safe weekend and continual success and prosperity.

Allah Certainly Knows Best.

January 2, 2025
by Ml. Muhammed Shoayb
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Boundaries between men and woman

Q: Asalamualikum, as imam of the musjid, what are the boundaries between men and woman in the House of Allah. Can men and woman intermingle during an event with provocative clothing?  It takes away concentration and reverence of the Musjid. How does one address this matter? You the Imaam, guide us.  Please respond.

A: Walaikumsalam,

I appreciate you taking the time to share your concerns. Let me share some information that you may be unaware of regarding the diversity of those present. However, first things first. As Muslims we can all agree on the following:

1. The Sanctity of the Mosque

The mosque is a place of worship, tranquility, and reflection. Allah (SWT) says in the Quran:
And the Musjid are for Allah. (Quran, 72:18) This verse makes clear the reverence we owe to the Houses of Allah (SWT).

Rasool (SAW) also emphasized maintaining the sanctity of the Musjid by saying: When any one of you prays, let him(her) not disturb others by reciting loudly. If Quranic recitation is advised to be in a low voice, then casual worldly chatter is undoubtedly inappropriate. It is clear that maintaining silence and respect in the mosque is essential.

However, it is equally important to approach any breaches of this etiquette with wisdom and kindness. Rasool (SAW) reminded us: Indeed, Allah is gentle and loves gentleness in all matters.
When correcting someone, harshness can often create division, whereas gentleness fosters understanding and harmony. This becomes a delicate balance to fulfil. We can all improve in this regard.

2. Non-Muslim Guests and Society

Many non-Muslims may not be familiar with the etiquettes of a Musjid. Their presence, even if accompanied by unintentional lapses in decorum is an opportunity for dawah. Harshness or impatience may discourage them and can play into the stereotype, while a warm and patient demeanor can leave a positive impression.

In today’s society, where media stereotypes often paint a distorted image of Muslims, our behavior speaks volumes. This does not mean we should allow disrespect, but it does mean we must address such matters with wisdom and tact.

3. Now addressing You Directly

I understand your frustration and appreciate your concern for preserving the sanctity of the mosque. Your feelings are valid. However, it’s important to recognize that many of the guests who were making noise may not have known the rules. As Muslims, we have a responsibility to educate with kindness and compassion. A gentle reminder about Musjid etiquette could have gone a long way in creating a more positive impact for regulars and guests.

It is also possible that the commotion caught you off guard, especially if you arrived a bit late. Understandably, the crowd and noise may have flustered you as you went straight to pray. Arriving earlier could have allowed for better engagement and the opportunity to gently guide others.

4. Proposing Clear Guidelines

For future events, I will recommend measures to maintain the sanctity of the mosque. Volunteers can be stationed at entrances to greet guests, explain Musjid etiquette and answer any questions. This effort would help avoid misunderstandings and uphold the respectful atmosphere of the Musjid.

If you are able to assist in this capacity, your support would be greatly valued. If volunteers lack, enforcing these principals can be a challenge.

5. Following the Example of the Rasool (SAW)

Rasool (SAW) faced far greater challenges in teaching people about Islam, yet he always responded with patience and mercy. Let’s use this situation as an opportunity to embody His (SAW’s) example, showing the beauty of Islam through our actions. By approaching this matter with wisdom and grace, we can preserve the sanctity of the Musjid while fostering a welcoming and understanding environment for all.

Let’s grow together and Insha’Allah, we will improve in worldly and spiritual matters, Ameen.

Allah Certainly Knows Best.

January 2, 2025
by Ml. Muhammed Shoayb
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Go easy on making people disbelievers

Q: Some people in a chatroom made me a disbeliever because i do not pray. Am i no more a muslim? BTW over i think 60% of muslim population doe snot pray, so are we all now no more muslims?

Answer: No, a person who does not pray does not automatically become a non-Muslim, and they do not need to retake the Shahada to remain within the fold of Islam. Neglecting Salah is a grave sin and a serious transgression. Not praying does not does not expel you from Islam unless you reject salah as a pillar of Islam. The fact that you have inquired, shows you care for Salah and Imaan!

Hadith for reflection:

Rasool (SAW) said:

  • Between a person and disbelief (kufr) is abandoning the prayer.
  • The covenant that distinguishes between us and them is prayer; whoever abandons it has disbelieved.

These narrations suggest that abandoning prayer takes one to the brinks of disbelief (kufr). Some scholars interpret this literally, considering deliberate abandonment as kufr, while others view it as a severe warning, emphasizing the gravity of neglecting Salah rather than an absolute ruling of disbelief. We are of the opinion that it is the latter. This is more practical, in light of the problems that can be created by labeling majority of people as nonmuslims.

Accountability

Rasool (SAW) emphasized the significance of Salah:

  • The first action for which a servant of Allah will be held accountable on the Day of Judgment is salah (prayer). If it( matters related to salah) is sound, then the rest of his deeds will be sound.

This highlights that Salah is the foundation of one’s deeds and a key indicator of a person’s faith and accountability.

Consequences of not praying

The neglect of Salah takes one very close to the brink of kufr, as it involves neglecting a fundamental pillar of Islam. May Allah protect us all from such transgressions and guide us to fulfill our obligations with sincerity and devotion.

Key Clarification

If a person denies that Salah is obligatory, they leave the fold of Islam, as rejecting a fundamental tenet is disbelief. However, failing to pray due to laziness or negligence, while sinful (fasiq), does not make someone a disbeliever.

It is essential to be cautious in declaring someone a non-Muslim, as this has profound implications, such as affecting Islamic marriage, inheritance, and other personal and communal matters. The focus should remain on advising and encouraging them to return to prayer, acknowledging the severe consequences of abandoning it without hastily labeling them as disbelievers.

Allah Certainly Knows Best.

January 2, 2025
by Ml. Muhammed Shoayb
0 comments

Travel complexity- Maliki school

Question: I follow maliki fiqh and got to the hotel and my intention is for 4 days to stay in this new city for work. What does one do? Shorten the prayer? Combine the prayer? How about on the way to the hotel? On the way back home? Where to shorten, where to combine? Lets say I am traveling to Johannesburg from NY. Jazakallah khair.

Answer: In the Maliki school, shortening of prayers (qasr) during travel is regarded as a strong Sunnah and highly encouraged to be practiced.

Travel however is divided into two distinct portions:

A) Movement (Sayr)
Sayr refers to the act of traveling, which begins upon leaving your city limits and continues until reaching your destination, regardless of the journey’s duration. During this phase, the traveler (sa’ir) may shorten (qasr) and combine (jam’) prayers.

B) Arrival (Safar)
Safar refers to the period after arrival at the destination. The traveler (musafir) may shorten prayers but cannot combine them if the intended stay is less than four days (or 20 prayers). Staying for four days or more reclassifies the individual as a resident (muqim), requiring prayers to be performed in full.

To qualify as a traveler, the distance must be at least 48 miles. If traveling from city to city then the four-day limit will reset with each new arrival.

Application: Traveling to Johannesburg for Four Days

  1. While Traveling (Sayr):
    • Shorten (qasr) and combine (jam’) prayers:
      • Dhuhr and Asr: two rak’ahs each.
      • Maghrib and Isha: three rak’ahs for Maghrib and two rak’ahs for Isha.
  2. While in Joburg (Safar):
    • Shorten prayers (Dhuhr, Asr, and Isha: two rak’ahs each).
    • Do not combine prayers.
    • Maghrib remains three rak’ahs, and Fajr remains two rak’ahs.
  3. Returning Home (Sayr):
    • Resume shortening and combining prayers as during the journey to Johannesburg.

Make take away:

  • If the intention is to stay for more than four days, you are classified as a resident (muqim) and must pray in full without combining.
  • Intention determines classification. If uncertain about the duration of the stay, you remain a traveler until four days or 20 prayers have passed.

Allah Certainly Knows Best.

December 19, 2024
by Ml. Muhammed Shoayb
0 comments

Going to the musjid and health matters

Question: Asalamualikum, If a female suffers from an immune related illness that causes her to get more sick if she interacts with people, and if the people around her meet others and this creates a compromising situation for the patient, what do the people around the patient do. 1) Can the men avoid going to the musjid? 2) What about Jummah salah, etc. Jazakallah (question rephrased)

Answer: Walaikumsalam:

We ask Allah (SWT) to make matters easy for the patient and award her with a complete and lasting recovery, and to make this trial a means of purification and elevation for her and your family. During such challenging moments, the challenge is between balancing religious obligations that are Wajib (or part of a strong Sunnah) with compassion and flexibility — especially when matters of health and potential harm exists.

Frist things first: In Islam, congregational prayer for men holds significant importance, particularly the Jumuah prayer. This is derived and emphasized in the Quran: O you who have believed, when [the adhan] is called for the prayer on the day of Jumuah, then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. Rasool (SAW) further stressed the gravity of missing Jumuah without valid reasons, saying: Whoever leaves three Jumuah prayers out of negligence, Allah will place a seal over his heart. This applies to men over woman. However, Islam also considers the complexities of life, offering allowances when genuine potential harm or hardship is involved.

Where are the rules for the exception derived from: The preservation of life and well-being as well as ones faith (imaan) is a fundamental principle in Islam. This principle is derived from the objectives of Shariah – Maqasid al-Shariah, which prioritize the protection of religion, life, intellect, lineage and property. Allah states: .and do not throw yourselves with your own hands into destruction… (Surah Al-Baqarah, 2:195) Based on this objective, if attending congregational prayers presents a genuine risk to the patients’ health due to the potential transmission of farther illness, preventing harm takes precedence. For the Rasool (SAW) said: There should be neither harm nor reciprocal harm. Meaning, one should not harm others, nor place themselves in a situation that creates harm upon self. This should also remain a standard not only regarding religious matters, but secular mattes as well. This principle applies not only for the patient but also to those in their immediate care.

Additional pointers: Islam emphasizes practicality and ease, especially in situations of challenges. For men, Jumuah prayer remains obligatory, but certain adjustments can be made to minimize risks while fulfilling the obligation:

Limiting Interaction to the Fardh Aspects
Men may attend only the essential components of Jumuah, such as the khutbah (sermon) and salah (prayer), and leave promptly. Read extra prayers at home – Sunnah etc. This minimizes exposure and interaction while still fulfilling the obligation.

    For Rasool (SAW) said that even during moments of trials, we should find ways to make things easy, so long as the greater rules are not broken. Indeed, this religion is easy, and no one burdens themselves in religion except that it overwhelms them. So, do what you can, and seek to come as close as possible..

    Utilizing Open or Private Spaces within the Masjid
    If the masjid has designated open spaces or private rooms, attending Jumuah there can reduce proximity to others. If this setup impacts the flow of the salah, it may be repeated individually later as a precautionary measure, though the fard aspect of Jumuah would be considered fulfilled based on effort and sacrifice and extraordinary care the person is taking. Should the person be local to our center, we have class rooms that can potentially fulfill this criteria, we also have a social hall that could have its doors left open for greater flow of air, while coupling this with coming just prior to the Khutba and in time for the salah for greater preventative measures.

    When Health Risks Are Proven
    If a good Muslim doctor confirms that attending Jumuah could significantly endanger the patients health, men in her immediate circle may be excused temporarily. Allah says: So fear Allah as much as you are able… (Surah At-Taghabun, 64:16) This allowance is not taken lightly and should be reassessed as the situation evolves.

    Why Congregational Worship for Men Is emphasized and not woman

    The emphasis on men attending congregational prayer, particularly Jumuah, is rooted in its social, spiritual, and communal benefits:

    1. Congregational worship fosters unity, reminding men of their shared purpose and responsibilities.
    2. The gathering for Jumuah serves as a public declaration of faith and submission to Allah, reinforcing the identity of the Muslim community.
    3. Regular attendance at the masjid encourages personal and communal accountability, helping men uphold their role as leaders and protectors in their families and communities.

    However, these benefits do not override the principle of harm prevention, especially in situations where attending could endanger others.

    Woman situation

    Women, especially those caring for the sick, to prioritize their responsibilities without compromising their spiritual obligations. Rasool (SAW): Do not prevent the female servants of Allah from going to the masjid, but their homes are better for them. Although the woman may not be able to attend, their reward would be at times greater, due to patient care and sacrifice.

    We pray that Allah grants you’re the patient complete healing, rewards your family for your patience and efforts, and keeps you steadfast in fulfilling your obligations to Him and to one another. Ameen.

    Allah Certainly Knows Best.

    December 17, 2024
    by Ml. Muhammed Shoayb
    0 comments

    Being a wali — guardian!

    Question: I am a single woman. I am told that I need to contact my local imam to be my wali by (name withheld.) I did contact my local mosque and they said that they do not offer such services, what do we single woman that want to get married do? (name withheld)  told my nikah would be invalid.

    Answer: The number of individuals who misunderstand or misrepresent this issue never ceases to amaze. Particularly concerning is the cherry-picking of the Hadith: “There is no Nikah without a Wali and the nikah would be invalid” and the consistent misrepresentation of its meaning and intent is astounding.

    1. First and foremost, let us acknowledge that we are not living under ‘Sharia law’ in the USA, and as far as the rest of the world goes, if religious values mean anything, more nonmuslim countries adhere to ‘islamic principles’ than even majority of current Muslim countries.  In this context, individuals—upon reaching maturity—have the right to make informed decisions about whom they wish to marry. While it is not advisable for either men or women to rush into marriage impulsively, we must recognize that, if someone has conducted due diligence and found a compatible partner, the role of an imam or community leader is limited to offering advice and guidance.

    An imam or masjid official cannot assume the role of a wali (guardian) in the truest sense. The term wali inherently implies being a legal guardian—a person who takes on responsibilities before, during, and after the marriage, particularly in situations of conflict. This is a position that requires accountability and active involvement in the individual’s well-being.

    From a strictly religious perspective, since this is a religious inquiry, we must ask: where in America would we find such ‘guardians’ capable of fulfilling these responsibilities? It’s essential to contextualize these discussions within our legal and cultural framework while respecting the essence of Islamic teachings. Should a scholar/imam/board wish to take on this liability, may Allah (SWT) take them from ‘strength to strength’ in fulfilling this goal.

    • To address the challenges surrounding the concept of a wali in non-Sharia environments like the United States, a balanced and practical approach is needed. First, there must be a concerted effort to educate the community on the true role of a wali in Islam—someone who acts as a supporter and advocate, not a dictator. Misconceptions need to be clarified, emphasizing that while the wali safeguards rights and ensures compatibility, personal choice and autonomy remain paramount. Where traditional family guardians are absent or unwilling, trusted relatives, respected community elders, or imams can step in as advisors, offering guidance while respecting individual decisions. Establishing Wali Committees within masjids—comprising knowledgeable and trusted individuals—can provide structured support by assessing compatibility, offering premarital counseling, and ensuring Islamic processes are upheld. This framework would be particularly beneficial for women who lack a wali, such as reverts or those estranged from their families, offering them representation and protection without undermining their agency.

    Additionally, individuals are encouraged to take personal responsibility in choosing a spouse wisely by conducting due diligence—assessing character, compatibility, and deen—while consulting trusted family members, mentors, or religious advisors about the Nikah process. Written agreements can also play a role in defining mutual responsibilities and Islamic obligations, ensuring transparency in the marital process. For legal purposes, appointing representatives during civil marriages or utilizing prenuptial agreements can help uphold Islamic values within the constraints of local laws. Ultimately, marriage should not be viewed as a purely private matter but as a communal effort, where families, elders, and the broader Muslim community collaborate to ensure harmony, transparency, and accountability. By combining education, community support systems, and personal responsibility, we can uphold the principles of Islam while navigating the realities of our legal and cultural environment. This balanced approach protects individual rights, honors Islamic teachings, and facilitates marriages rooted in mutual understanding and respect — also forms a balance between local laws and the ‘Sharia.’ Until we reach this point, I suggest seeking support from religious organizations such as ICNA, ISNA, and similar bodies, as they can play a vital role in providing guidance and assistance. At this time, our help is limited to supporting you in the decision-making process.

    Allah Certainly Knows Best.

    December 17, 2024
    by Ml. Muhammed Shoayb
    0 comments

    Work and spiritual life balance

    Question:

    Assalamualakum Imam Shoayb, my name is (withheld for privacy by this website) (Additional private information withheld.) I talked to my manger about this and I know for a fact that I wouldn’t be able to work without doing this as I am an ER tech. However as an ER tech I may be put under situations where I have to clean male private areas. I want to limit this as much as possible and I was able to avoid doing this when working as a CNA in another department in my hospital. My manger said that she needed proof that I cannot do male private care. I also told her I cannot feed or serve pork as well as I have 5 daily prayers. I work 12 hour shifts and my manger stated I can’t work until I have this issue settled. I was wondering if you could provide a letter about these religious accommodations as proof. I understand you have a very busy schedule and if this is not possible perhaps if you could direct me to someone who could help me with this. JazakAllahukair

    Answers: Walaikumsalam, Sister:

    I appreciate your inquiry and you wanting to do the correct thing. As Muslims, we gain our strength by helping one another do what is correct or ‘most preferred.’ You have chosen a noble profession, may Allah (SWT) reward you for this in abundance, ameen. We live in a time where personal rights and religious values as well as wishers and preferences intersect with professional responsibilities. Islam provides guidance that helps us navigate such situations with clarity and compassion. Below are my two responses to both the issues you have raised, along with practical advice rooted in Islamic principles.

    Answer part A: Assisting patients with personal hygiene matter

    Islam is a religion of character and wants to protect the imaan (faith) of every faith holder. At the same time, as part of your occupation, certain tasks require you to assist patients with intimate care. While it is not haram for a woman to assist in cleaning ‘male genitalia under necessary circumstances,’ Islam encourages modesty and privacy — and the comfort of both — the caregiver and the patient. The general preference in Islamic teachings is that tasks involving private areas are ideally performed by someone of the same gender, more so whenever possible. As noted in the Haidth: Verily every religion has a character, and the character of Islam is modesty. While this is the ideal, if such employment duties cannot be avoided, than one can continue with such matters while seeking an alternative without causing a loss of employment, and ‘potential destruction of self.’

    Please give consideration to the following:

    • Kindly request that you assist female patients whenever possible, and male patients under the conditions that ‘male genitalia is not being touched.’
    • Make it clear that while you respect your professional obligations, you prefer not to perform such tasks unless absolutely necessary.
    • If no alternative is available and the care is essential, you may perform the task with the intention of fulfilling your duty while upholding Islamic principles of dignity and respect.

    The response if based on partially the following ayah: And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty. (Surah Al-Ma’idah, 5:2)

    This approach allows you to maintain your values while balancing the needs of your workplace.

    Answer part B: Serving Pork:

    Islam unequivocally prohibits the consumption and dealing with pork, and serving is also uncomfortable for practicing Muslims. The Qur’an explicitly states: Prohibited to you are dead animals, blood, the flesh of swine…(Surah Al-Baqarah, 2:173)

    While serving pork to others does not equate to consuming it, you should express your discomfort and seek an alternative role within the organization. This is the view held by all traditional faith that believe in one God – that pork is forbidden.  Consider the following steps:

    • Politely explain your religious perspective and request to be assigned to tasks that do not involve serving pork.
    • If serving pork is unavoidable, request a transfer to a position or department that aligns better with your religious values.
    • If your request is denied, you may serve the food while continuing to pursue a role that aligns with your principles, ;as necessity allows leniency in such matters.; (This final suggestion would be rejected by majority of scholars, thus it exists only under the condition that you seek another space of employment while doing your current tasks. This part very few scholars would disagree with.)

    Deeds are judged by intentions, and every person will be rewarded according to their intention. (Sahih Bukhari, Hadith 1)

    Thus, if you find yourself in a position where serving prohibited food is unavoidable, your intention and ongoing effort to find a more suitable role will be acknowledged by Allah (SWT).

    You have also requested a letter. In my experience, show them the above, and generally, mangers will compromise and assist as to the above request. We live in a diverse nation, and generally, when employers see such an effort by employees, they do help out as best as they can.

    Jazakallah for you inquiry and you wanting to do the correct thing.

    Allah Certainly Knows Best.

    October 28, 2024
    by Ml. Muhammed Shoayb
    0 comments

    Defining Boundaries

    Q: At our Islamic center in xxxx for the past 5 years we gather for a halalween event. We give out candies. We don’t allow costumes but some children wear it. This year we had 2 board memebrs  agaist it, rest saying we need a safe space for our children and feel American. We have no local shaykh. What does Islam say about this? The board members against it, one is a new muslim (3 years) and said he and his wife did not convert to islam to get these pagan ideas back and knows what this holiday is all about and wanted no association with it. We are 50 families and this divides the community. Please advise. Jazakallah (question sent as is, unedited by knowyourdeen)

    A: Asalamualikum,

    Hoping you are in good health and imaan. Your inquiry is appreciated.

    This topic raises more questions than it answers. If a mosque hosts a Halloween-themed event, where do we draw the line? Should we also reframe Valentine’s Day as “Family Love Night,” Thanksgiving as “Gratitude for Imaan,” Christmas as “A Conversation on Jesus (pbuh),” Diwali as “Celebrating Light Over Darkness—Quranic point of view,” or even give New Year’s celebrations a religious dimension? Let’s be honest—we understand the cultural context we live in. It is time to stop playing the “spiritual victim” card; we are much stronger than we may admit when it suits us. So where does this adaptation end? Are we reinforcing our values, or diluting them by bending in every direction? (Has October 7th not open our eyes?!)

    A masjid is more than just a gathering place; it is a sanctuary for nurturing Islamic values, and its influence on the community should reflect this purpose. Simply giving a religious veneer to a celebration does not negate its subtle, if not direct impact. Subliminal messaging—the subtle influence of words or images that shape perceptions without conscious awareness—is a real phenomenon. For instance, if I mention a “pink elephant,” your mind envisions it, even though such a creature doesn’t exist. Likewise, introducing terms like “Halloween” into a sacred space can invoke and normalize its underlying meaning, regardless of intent.

    Often, the desire to celebrate these events stems from a wish to fit into broader society, driven by a subtle feeling of inadequacy or inferiority. Yet Allah (SWT) has provided us with a complete and comprehensive system within Islam that serves as a guide in every aspect of life. Emulating or reacting to non-Islamic traditions—especially those with pagan origins, even if they seem harmless on the surface—risks eroding our unique identity and can gradually weaken our faith and self-respect. Allah states in the Quran: And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying (Quran 6:116).

    If a masjid feels compelled to engage with such events, it should avoid adopting the names, symbols, customs and other emblems associated with non-Islamic festivals. For example, giving out candy is a simple gesture that could be redirected to a different occasion without linking it to Halloween or other non-Islamic celebrations. The masjid could instead organize an alternative gathering on a separate day focused on Islamic principles, community values and positive engagement. Such an event would offer children who may feel drawn to celebrations like Halloween a meaningful way to participate, grounded in Islamic values.

    While the masjid plays a role in educating and guiding the community, the primary responsibility for nurturing a child’s Islamic values and awareness of what is beneficial or harmful rests with the parents. Parents sought the blessing of a child, and with it comes the responsibility to guide them. As Rasool (SAW) said: Each of you is a shepherd, and each of you is responsible for his flock. Parents should lead these conversations, helping their children understand their unique identity and the strength of steadfastness in their faith. By engaging in these discussions and modeling Islamic values, they raise a generation that stands with clarity and purpose, grounded in something beyond social conformity.

    The Quran further reminds us of the importance of self-respect and distinct identity as followers of Islam: And do not incline toward those who do wrong (Quran). Ultimately, maintaining our Islamic identity requires discernment, wisdom, and the courage to resist popular but conflicting practices. Through these deliberate choices, we uphold the values that strengthen our community as we commit ourselves to the path Allah has set for us.

    A proactive way to address this issue might be to wait until the event concludes, engage in personal conversations with those who were interested in associating with it. These discussions can focus on the importance of Islamic identity and the values that set us apart, helping to cultivate a deeper appreciation of our faith’s teachings. Such respectful dialogue is likely to create a more lasting impact than addressing the issue during the event itself. And as always, encourage participants to bring their religious references into the discussion to maintain a meaningful and focused conversation.

    Allah Certainly Knows Best.

    October 24, 2024
    by Ml. Muhammed Shoayb
    0 comments

    Election results never stops hard word

    Assalamualaikum WRB,

    Respected Community Members,

    In any election—be it within a Musjid or a broader community setting—people cast their votes based on an innumerable set of reasons. Some are motivated by a sense of civic duty, others by personal or community connections, and still others by friendships or based on shared actual or perceived visions and values. Despite these diverse motivations, a common thread should unite us all: a sincere desire to contribute to the betterment of our Islamic community. Even when intentions vary, it is vital to recognize that most individuals vote with a pure heart, hoping to foster positive outcomes for everyone involved.

    Allah (SWT) reminds us in the Quran: Indeed, Allah will not change the condition of a people until they change what is in themselves. This verse emphasizes that good intentions alone are insufficient; they are to be accompanied by effort, determination, and a commitment to action. Change does not occur spontaneously; it demands sincere dedication. These positions are not merely symbolic; they require kindness, compassion and a genuine commitment to the community’s well-being.

    For those who were not elected, it is crucial not to allow the narratives of others to polarize you or those around you. Rasool (SAW) beautifully taught us: The best of people are those who are most beneficial to others. This Hadith reminds us that the capacity to contribute is not tied to titles or positions; every community member has the potential to make a meaningful and magnificent impact.

    I recall a few days back at around 8:00 AM when I heard the sound of someone cleaning near the Masjid’s trash area. A brother, who primarily speaks Russian and other such languages and very little English was diligently mopping the floors of the Masjid corridor after cleaning the carpet and removing its dusty contents. His humble service embodies the essence of contribution. Though he holds no official position, and may never hold a position in this center, yet his dedication and service is invaluable to us all and most loved by Allah (SWT). Alhamdulillah!

    In this spirit, many community members serve quietly and sincerely, not for recognition but out of love for the community and devotion to the teachings of Islam. As Rasool (SAW) stated: Whoever relieves a believer’s distress in this world, Allah will relieve his/her distress in the Hereafter. This Hadith teaches us that every act of kindness—no matter how small—earns both worldly and eternal rewards. Serving the community is a noble means of drawing closer to Allah, irrespective of whether one holds an official role.

    Leadership in Islam is fundamentally about service. Over time, few have attained lasting greatness solely through titles. I know a senior brother who consistently supports the Masjid’s needs, regardless of his position on the board. His actions exemplify true Islamic leadership and servitude—serving with sincerity and expecting nothing in return.

    It is essential to recognize that everyone who stood for election possesses immense potential. Those who nominated them placed their faith and trust in their abilities. Whether elected or not, each individual remains a vital part of the community, capable of continuing their good work and promises. Our community’s unity must always take precedence under the demands and commands placed upon us by our faith. As Rasool (SAW) said: A believer to another believer is like a building, whose different parts support each other.

    As our elected community members work towards the promised changes, every matter should continually be approached with wisdom, always remembering that Shaytan seeks to sow discord among the faithful. We must serve with open hearts — elected and those nonelected, knowing that sincere efforts will not go unnoticed by Allah (SWT), even if they remain unseen by others.

    For those who were not elected, you all have wonderful families and your families add great value to our community! Continue to serve, support and uplift one another. Our community thrives not only due to our elected individuals but because of the collective efforts of every single person—children to adults — whether through official roles or quiet behind-the-scenes work—striving together for the greater good.

    As we congratulate the newly elected board, let us remember that making ICCV an extraordinary place requires the combined efforts of all, InshaAllah.

    Together, let us build upon this foundation of continual unity, love, hope and compassion. Unity is not diverse people coming together only in Ramadan for an Iftar event — each promoting their cultures and foods and then becoming scattered and only next meeting at a funeral or wedding. Unity is not limited to one day Eid etc. Unity goes beyond and should be extended into our everyday lives. Our true strength lies not in individual successes, but in the collective harmony of our hearts and actions — despite our seemingly outer differences.

    May Allah (SWT) bless and reward each member of our community, InshaAllah, Ameen.

    Jazakumullahu Khairan!

    Wasalam

    P.s. The above: Its purpose is one, help us all realize that Allah (SWT) created shaytan for a purpose and He created humans to live a life connected to Him. Never let the small things affect our relationship with Allah (SWT) and community.

    October 14, 2024
    by Ml. Muhammed Shoayb
    0 comments

    Does the American Muslim vote matter?

    Question: As a moselm it is heart wrenching to go to mosque on Fridays and imams speaking about everything except the elections. I went to a mosque and the imam was talking about salhudeen and feel good topics that have no value to our everyday life. It is frustrating. Than we have imams talking about Palestine but not Lebanon because of the shia thing. I appreciate as I am told iccv made a special dua in prayer for Lebanon and not making this a shia sunni issue. What do moeslems do during voting? We cannot just be told to go and vote and not given guidance on voting. If both candidates support unliving of people, from a purely religious point of view does a Moeslem vote and if so under what pretext? JAK

    Answer: Politics and voting are multifaceted with implications far beyond merely casting a ballot. For Muslims, voting alone has often fallen short of delivering the desired outcomes. Throughout U.S. history Muslims have voted for both Republicans and Democrats — only to witness disastrous consequences, especially on foreign policy matters. One stark example is the Iraq War — this was not merely a conflict; it was an atrocity, no different from what appears in line with genocidal workings. The invasion left Iraq shattered, with cities leveled, families torn apart, and a nation left to grapple with long-lasting chaos. The devastation was not incidental; it was deliberate, a clear betrayal of the trust some Muslims placed when they voted for George W. Bush. This was his “gratitude” for their support.

    Similarly, the atrocities in Yemen also reached genocidal levels with innocent civilians enduring unspeakable suffering. The global response has largely been passive, including from the U.S. Despite the magnitude of the violence, meaningful intervention has been scarce. These examples demonstrate that voting by itself does not guarantee the protection of Muslim interests or the prevention of injustice.

    Muslims are morally bound to speak out against oppression — whether it stems from war, economic exploitation or political tyranny. As narrated and often quoted: Whoever among you sees an evil, let him change it with his hand; if he is not able, then with his tongue; and if he is not able, then with his heart—and that is the weakest of faith. Voting is one way to address injustice, but it cannot be the sole accomplishment.

    So what should Muslims do when both major parties fail to address concerns? While supporting third-party candidates may not yield immediate victories, it sends a powerful message: Muslims will not settle for the status quo. A vote for such a candidate demonstrates that we are not content with empty promises or token gestures. It signals that the Muslim community demands real change and will no longer be taken for granted.

    True political engagement goes beyond voting. It requires building enduring coalitions, forming alliances with marginalized communities, and actively participating in social justice movements. As the prophet of Islam emphasized: The best of people are those who are most beneficial to others. This teaching calls for a commitment to collective welfare and justice—not just for Muslims, but for all of humanity.

    A major obstacle, however, is the inward focus of some Muslim groups. Too many are consumed by projects that highlight their own culture and community, often for self-promotion rather than genuine service. Resources are wasted on polished presentations and feel-good initiatives that impress but fail to bring about meaningful and long-term change. This superficial engagement not only neglects the deeper challenges facing society but also alienates potential allies in broader justice movements. The comfort of first-world luxuries often dulls the sense of urgency and responsibility for those suffering globally.

    As the Muslim community matures, we must confront these shortcomings. We need to ask tough questions of ourselves, our leaders and those in power. A Hadith states: The one who mixes with people and endures their harm is better than the one who does not mix with people nor endure their harm. This Hadith emphasizes the importance of staying engaged with society, even when it is challenging. It calls on us to actively participate in civic life, holding elected officials accountable and ensuring our voices are heard in shaping policies that affect us and others.

    Education is key to this process. The Muslim community must develop a deeper understanding of the political system, how influence is wielded and how to effectively use that influence. Encouraging youth to engage in politics is critical. They must be equipped with the knowledge, skills and leadership abilities to advocate for justice and equality.

    Ultimately, the goal is not simply to cast votes but to establish a lasting presence in the political landscape, where Muslim concerns are not just heard but taken seriously. This requires resilience, unity and a long-term commitment to justice that transcends election cycles. It is a path toward ensuring that the Muslim community is not merely a passive participant, but an active force driving meaningful change for all of society.

    Your question is most appreciated. Keep them coming.

    Allah Certainly Knows Best.

    P.S. The above is not telling anyone how to vote, etc. It is an attempt to go deeper relating to this topic. It is all not just black and white!