Know Your Deen

October 4, 2026
by Ml. Muhammed Shoayb
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Holloween

Q: In Sunan Abi Dawud, the Prophet PBUH responded to the pre-Islamic festivals of Madinah by establishing distinct markers of joy through the Eids, steering the community away from external celebrations and anchoring them in communal alternatives. However, contemporary Western holidays like Halloween have largely evolved into secular, neighborhood-level traditions centered on children and social connection.

Given this tension, where is the juristic boundary between adapting to a local cultural custom and impermissible emulation (tashabbuh) and how can parents balance this with the practical realities of preventing social isolation for their children? Furthermore, what is the responsibility of Islamic societies, masjids, and full-time or weekend schools in this equation are they obligated to actively build robust, joyful community alternatives during these specific cultural windows to support families, or how else should institutions guide the community through these modern societal pressures? Please as always, proof. Jazakallah

A: Regarding Halloween, Muslim Identity and Community Alternatives

Asalamualikum, Dear Br/Sr:

Your question concerns how Muslims preserve a distinct religious identity while living honorably, confidently and compassionately among neighbors of other faiths and backgrounds.

According to Anas ibn Malik رضي الله عنه when the Rasool of Allah ﷺ came to Madinah, the people had two days in which they played and celebrated. When he asked about them, they explained that these were days they had celebrated before Islam. Rasool ﷺ said: Allah has replaced them for you with two better days: the Day of al-Fitr and the Day of al-Adha. (Abu Dawud and Nasai)

This hadith establishes that Muslims have their own religious festivals. The two Eids are not merely cultural occasions or days off. They are public markers of Muslim worship, gratitude, family connection, generosity and lawful enjoyment. For that reason, Muslim jurists have treated participation in the distinctive festivals of other religious communities with severe caution. Festivals are different in that they change for that event in all or either in the following: food, clothing, language or neighborhood customs; also they recur each year, gather people around shared symbols and express communal identity. Strains of this can be seen in halloween.

Rasool ﷺ also stated: Whoever imitates a people is one of them. (Abu Dawud) This hadith has been understood by jurists as relevant when imitation involves matters distinctive to another religious community. For example, Ibn Taymiyyah in Iqtida’ al-Sirat al-Mustaqim gave particular attention to festivals because they are recurring signs of religious and communal identity. His central concern was not ordinary human interaction with non-Muslims, but adopting their distinctive religious observances and treating them as one’s own, which has a tendency to occur over a period of time.

At the same time, Islam does not command Muslims to isolate themselves, act harshly toward neighbors or reject every local custom. “Allah commands justice, excellence, and generosity to close relatives, and forbids immorality, wrongdoing and transgression.” (Qur’an 16:90) Allah also states: “Cooperate with one another in righteousness and piety, and do not cooperate in sin and transgression.” (Qur’an 5:2)

Therefore Muslims should be good neighbors, treat classmates and coworkers respectfully, respond with kindness and contribute positively to society. The issue is not friendship with non-Muslims or participation in ordinary civic life. The question is whether a particular activity amounts to joining, affirming or imitating another community’s festival.

Halloween makes that distinction more difficult because it has both historical roots and modern forms. Historically, the name comes from All Hallows’ Eve, the evening before the Western Christian observance of All Saints’ Day. It also has historical connections to the ancient Celtic festival of Samhain, including themes of the dead, spirits, disguises, bonfires, and divination. Over time, those influences became intertwined and modern North American Halloween became heavily commercialized and, for many participants, fully secularized.

This history explains why many Muslims are concerned about Halloween, especially when its modern symbols include witches, sorcery, ghosts, communicating with the dead, devils, occult practices, horror and fright. However, it is also important to speak accurately. Not every person who gives candy, wears a costume, or attends a school event believes in paganism, witchcraft, or Christian theology. Many families experience Halloween as a secular neighborhood custom.

Likewise, Christians do not hold a single view. Some conservative Christian groups reject or substantially reframe Halloween because of its pagan and occult associations. Other Catholic and Protestant communities treat it as a secularized cultural event and do not see it as a religious compromise. The Islamic ruling, however, should rest on Islamic evidence and principles, not on a sweeping claim that all Christians approve or reject the holiday.

Where scholars differ

There is real, documented disagreement regarding the modern application of these principles, though the underlying principle — that Muslims should not adopt another religion’s festival as their own — is broadly shared.

The stricter view holds that Muslims should avoid Halloween altogether, including trick-or-treating, costumes, decorations, parties, and candy exchange. This is the position of Malaysia’s National Fatwa Council, which categorized Halloween as a Christian commemoration of the dead that is incompatible with Shariah and urged Muslims to pray for their deceased instead, and of the Mufti of the Federal Territory (Malaysia), whose fatwa office similarly ruled the celebration prohibited as a form of tashabbuh in belief, action and dress. TheMufti.com (Hanafi fiqh) and Shaykh Dr. Muhammad Abu Bakr Badhib (via SeekersGuidance) have issued comparable rulings specifically regarding children’s costumes and participation, on the grounds that it constitutes imitation of a non-Muslim religious festival regardless of a family’s personal belief.

A cautious-middle view, represented by SeekersGuidance holds that that given Halloween’s pagan origins, participation such as trick-or-treating is not permitted, but recommends a constructive substitute: giving treats to children who come to the door, or taking one’s own children somewhere special that evening instead, rather than simply forbidding the day with no alternative.

A more differentiated, minority position represented by scholars answering through I.M.A.M. (Texas) holds that if an activity is free of false beliefs and children are not negatively affected by it, limited participation such as costumes or trick-or-treating may be permissible, while still noting it is better avoided.

The existence of this disagreement does not mean there are no boundaries. Nor should it lead families to accuse one another of carelessness or disobedience when they follow a qualified scholarly view in a difficult modern circumstance.

A practical rule

For parents needing a practical rule, the matter can be summarized as follows:

Avoid treating Halloween as a celebration or an annual Muslim occasion.
Avoid its distinctive rituals and markers: trick-or-treating, Halloween parties, occult imagery, witchcraft, divination, demonic themes, and decorations or games that identify with the holiday.
Avoid costumes that involve indecency, glorification of evil, imitation of religious figures or sacred symbols, or other prohibited content.
Treat genuinely neutral activities differently but examine the event honestly. If it is Halloween-branded, structured around costumes, or designed to celebrate October 31, the safer path is to decline.
Maintain kindness, good manners, and neighborly relations without joining the festival.

Parents should take the concern about isolation seriously. It is not enough to tell a child, “We do not do this,” and then leave the child feeling alone while every classmate participates. The Prophet ﷺ did not merely direct Muslims away from the former festivals; he directed them to what Allah had given them as something better: the two Eids. The lesson is not simply to prohibit. It is to build lawful joy, belonging, and confident Muslim identity.

A parent might say: We respect our neighbors, and we can be kind to them. But we do not celebrate every holiday in the same way. As Muslims, we have our own special celebrations and our own values. We can still have fun, invite friends, share food, and be part of our neighborhood without joining something that does not fit our faith.

Children may also need a short response to friends: Thank you for inviting me. My family does not celebrate Halloween, but I would be happy to play another day.

That response is polite, confident and does not require the child to debate religion or apologize for being Muslim.

The role of institutions

Masjids, Islamic schools, weekend schools, and Muslim organizations also have a meaningful responsibility. They may not be individually obligated to host an event on October 31 every year, but they should recognize the social pressure Muslim families face. Allah commands believers to cooperate in righteousness and piety (Qur’an 5:2).

Institutions should not limit themselves to saying what families must avoid. They should help make Islamic identity livable and joyful. This can include parent guidance for communicating with schools, a respectful school-excuse template, youth activities, sports, service projects, family dinners, mentoring, autumn outings, and strong Eid programs throughout the year.

If a masjid or school chooses to hold a program during that period, it should be a wholesome event in its own right, not “Islamic Halloween,” not a copy of Halloween under a different name, and not an imitation of its symbols. The aim is not to recreate the festival in a halal form. The aim is to provide friendship, joy, and belonging without compromising religious identity.

Finally, Muslims should avoid public shaming and harsh judgments toward other Muslim parents who reach a different conclusion in an area where qualified scholars have differed. Advice should be offered privately, respectfully, and with concern for children and families.

So what does it all mean:

It is always better to be safe than sorry, it is better to go towards a full avoidance of Halloween’s distinctive markers, rather than the cautious-middle or differentiated views outlined above, because festivals in particular are treated with heightened caution in the Islamic tradition: they are recurring, public, symbol-bearing expressions of religious identity in a way that everyday customs are not, and the majority of fatwa bodies cited above reach that conclusion for that reason. Families who after honest reflection reach the cautious-middle or differentiated conclusion instead are following a real and qualified scholarly opinion, not abandoning the religion and should not be treated as such.

The practical conclusion is this: Muslims should not celebrate Halloween, take part in its distinctive rituals, or engage with its occult, religious or immoral elements. We should continue to remain kind and respectful toward our neighbors. When an activity is plainly a Halloween celebration in name, timing, symbols, or structure, the safer course is to decline.

The responsibility of parents and institutions is not merely to say “no.” It is to give children something better: faith, friendship, joyful community, meaningful Eid celebrations etc, and the confidence to be both good neighbors and faithful Muslims.

Allah Certainly Knows Best.

October 2, 2026
by Ml. Muhammed Shoayb
0 comments

Who tells the story of September 11th for Muslims

Q: Asalamualykum,

I will get to the point. We benefit from this country and it is only fair we acknowledge the good this country does for us and those that gave their life for America. In your September 11th speech why did you not make a prayer of Muslims that lost their lives? Was there a reason behind it? Thank you.

A: Walaikumsalam Br/Sr:

Kindly read the following speech that was read out regarding September 11th Friday English portion of the Friday speech. While the entire speech was not read out due to time restrains, the part that addresses your inquiry is in the bolded portion and was read out and appreciated by others. I appreciate you letting me clarify that dua was made. Please read, if there is anything you feel I should add in coming years to this topic, kindly let me know, and I would gladly oblige.

Jazakallah Khair

الحمد لله، نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله. اللهم صل وسلم وبارك على نبينا محمد، وعلى آله وصحبه أجمعين.

أما بعد، فاتقوا الله عباد الله، واعلموا أن تقوى الله لا تظهر في عبادتنا لله في الخلوات فحسب، وإنما تظهر كذلك في كيفية تعاملنا مع الناس، وفي موقفنا من الظلم، وفي التزامنا بالعدل، وفي تربيتنا لأبنائنا، وفي تحملنا للمسؤولية تجاه المجتمع الذي وضعنا الله فيه.

The Rasool of Allah ﷺ said:

بَدَأَ الإِسْلَامُ غَرِيبًا، وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا، فَطُوبَى لِلْغُرَبَاءِ

Islam began as something strange, and it will return to being strange, so glad tidings to the strangers. (Sahih Muslim, Tirmidhi )

He ﷺ also said:

يَأْتِي عَلَى النَّاسِ زَمَانٌ، الصَّابِرُ فِيهِمْ عَلَى دِينِهِ كَالْقَابِضِ عَلَى الْجَمْرِ

There will come upon people a time when the one who is patient upon his religion will be like one holding onto a burning ember (Tirmidhi)

These hadiths remind us that there will be times when holding firmly to Islam appears difficult, unfamiliar or even challenging. The above hadith remind us that truth may sometimes become unfamiliar, and that remaining principled on our belief requires patience when confusion and pressure surround us. We are living in a strange and seemingly complicated times.

To illustrate, we have access to more information than any generation before us, yet an abundance of information has not necessarily produced an abundance of understanding. We live in a world where narratives are formed quickly, repeated just as quickly and often accepted before people take the time to examine the evidence behind them.

We are constantly fed with interpretations of events, accounts of history and explanations of why societies develop as they do. The challenge for the believer is not simply to consume information. It is to learn how to distinguish truth from falsehood, evidence from assertion and genuine understanding from rhetoric and political narrative.

As it relates to the twin towers, conversations about history, society, politics and religion can be especially difficult. People hear the same subject and interpret it in completely different ways. One person may see a message as a necessary reminder, while another sees a political statement. One person may believe that silence is wisdom, another sees silence as neglect and an act of cowardly.

These difficulties remind us that Islam does not teach us to react to every claim emotionally or to accept every popular explanation without examination. It teaches us to slow down, seek knowledge, verify reports, consider context, and speak with justice—even when the subject is sensitive or the truth is uncomfortable.

Allah سبحانه وتعالى says:يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا

O you who believe, if a sinful person brings you any news, verify it, lest you harm people in ignorance and then become regretful for what you have done. (Qur’an 49:6)

This verse establishes a principle that is especially important in an age of instant information. A believer is not permitted to accept every report simply because it has been repeated, circulated, published or presented with confidence or a loud voice, or with promises behind it. We are commanded to verify. We are commanded to think. We are commanded to be fair. This is one meaning of ‘remaining firm’ upon the religion during a difficult time. Faithfulness is not only about holding onto prayer and rituals alone. It also means holding onto honesty when falsehood is popular, holding onto fairness when people are angry, holding onto restraint when rumors spread, and holding onto truth when it would be easier simply to follow the crowd.

This principle becomes especially important when we speak about the history of September 11, wherein throughout our country there will be discussions about what happened years ago today, about the people who lost their lives, the first responders who ran toward danger, the families who continue to live with that loss and about the profound consequences that followed. As Muslims, there should be no ambiguity concerning our position on the intentional killing of innocent people. Islam does not permit terrorism, nor does it permit the taking of innocent life. Allah says, مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا, Whoever kills a soul—unless for a soul or for corruption committed in the land, it is as if he has killed all of humanity (Qur’an 5:32). We make dua for those who lost their lives and for the families who continue to carry the pain of that loss, and we ask Allah to grant mercy to families of those who died, healing to those who suffered and justice wherever injustice has occurred.

Brothers and sisters, if that is where our conversation ends, have we truly addressed the matter? If community leaders simply stand before the congregation and say, “We condemn terrorism and we pray for the families who lost loved ones,” and then move on, there is certainly nothing wrong with those words. They are true and necessary. These words alone do not remove the responsibility of a Muslim community when confronting a significant historical event. We must also ask what history teaches us, how history is remembered, who tells the story, what our children are being taught, and what responsibility we have to ensure that future generations possess enough knowledge to understand the world in which they live.

The Quran repeatedly commands us to remember, reflect and learn from what came before us. Allah says, فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ, “So take a lesson, O people of insight” (Qur’an 59:2). Allah also tells us, لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِأُولِي الْأَلْبَابِ, “Indeed in their stories there is a lesson for people of understanding” (Qur’an 12:111). He repeatedly directs humanity to examine the fate of those who came before, saying, أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ, “Have they not traveled through the land and observed how those before them ended?” (Qur’an 30:9).

Why does Allah give us so much history in the Qur’an? Because history is not merely a record of dates and events. It is a source of moral instruction. The stories of Adam, Nuh, Ibrahim, Musa, Yusuf, and the nations that preceded us teach us about arrogance, power, oppression, patience, justice, repentance, leadership and the consequences of human choices. Allah does not ask us to erase difficult history or to remember only those events that make us comfortable. He teaches us to confront history truthfully, to extract lessons from it, and to judge with justice.

This is why Allah says, يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ, “O believers, stand firm for Allah and bear witness with justice. Do not let the hatred of a people lead you away from justice. Be just; that is closer to righteousness” (Qur’an 5:8). Allah further says, كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ, “Stand firm for justice as witnesses for Allah, even if it is against yourselves” (Qur’an 4:135).

These verses establish a standard for how Muslims should approach history and public life: we neither rewrite uncomfortable facts nor exaggerate them to serve our emotions. We do not conceal inconvenient truths or accept claims simply because they confirm our assumptions. We seek truth and uphold justice because Allah commands both.

My brothers and sisters, this responsibility becomes particularly urgent because our children have now returned to school. They are sitting in classrooms, opening textbooks, studying American history, world history, government, civics, and social studies. Education is not simply the transfer of information from one generation to another. Education also shapes how a person understands his country, his history, his neighbors, his religion and eventually himself. When a child learns only one interpretation of a historical event, that interpretation may become the framework through which he understands everything that follows.

This does not mean that Muslims should teach their children to distrust every teacher, reject every textbook, or assume that every historical account is deliberately false. That would itself be an irresponsible approach to education. Rather, we should teach our children how to think critically and respectfully. We should teach them to listen carefully, examine evidence, ask questions, understand context, distinguish fact from interpretation, and recognize that serious historical questions sometimes require the examination of multiple sources and perspectives. Respect for teachers and institutions does not require intellectual relaxation.

The question we should therefore ask ourselves is not simply, “What are they teaching our children?” We should also ask, “What are we teaching our children?” Because if we do not educate them regarding Islam, someone else inevitably will. If we do not teach them their Islamic history, they may grow up knowing the history of everyone except their own tradition. If we do not teach them how Muslims contributed to the societies in which they lived, they may grow up believing that Islam and Muslims have always existed on the margins of those societies. If we do not teach them how to think critically, they may become dependent upon others to tell them what to think.

There is an important history of Muslims in America that our children should know. The history of Islam in America did not begin with the immigration waves of the twentieth century, nor did it begin with the construction of the first modern American mosques. Muslims were present in North America centuries ago, including among enslaved Africans who were forcibly brought to this country. Some of those individuals were Muslims who retained knowledge of the Qur’an, Arabic literacy and elements of their religious identity despite living under conditions of enslavement. Their stories are not peripheral to American history. They are part of it.

Our children should learn these histories not because we need to manufacture a special place for Muslims within America as do some groups, but because we should want them to know the truth and not shy away from its realities. We embrace the good and repent for the bad and make good on the bad. Muslims should understand that the Muslim experience in America is not a single story and that Muslims have existed in different circumstances, from enslavement to immigration, from poverty to professional achievement, from isolation to civic participation. They should understand that their presence in this country has a history, and that they inherit both the responsibility to know that history and the responsibility to contribute to the future.

My brothers and sisters, we must also recognize that if our children encounter Islam primarily through discussions of terrorism, war, extremism, and political conflict, they may gradually associate Islam itself with those subjects. Yet Islam is also the faith of millions of ordinary people who pray, raise families, teach children, care for the sick, operate businesses, work in hospitals, educate students, pay taxes, volunteer, serve their neighbors, and contribute to the society in which Allah has placed them. We cannot expect others to understand this reality if we remain absent from the communities around us.

The Rasool ﷺ understood the importance of relationships and engagement. His life was not one of isolation from society. When the Muslims in Makkah were persecuted, he permitted some of his companions to migrate to Abyssinia because its ruler, the Negus, was known to be just. The Prophet ﷺ established relationships and agreements with different communities in Madinah, and he entered into the Treaty of Hudaybiyyah even though some of its terms were difficult for the companions to accept. These examples demonstrate that building a stable and influential community requires patience, wisdom, relationships, organization, and long-term thinking.

The companions of Rasool ﷺ did not merely ask why people did not understand them. They became people who were known for their integrity, trustworthiness, knowledge, service and character. This is an important lesson for Muslims living in America today. We frequently say that we need more Muslims in education, more Muslims in government, more Muslims serving on school boards, more Muslims in medicine, law, journalism, business, technology and other institutions where decisions affecting our communities are made. These are legitimate aspirations, but we must also ask how anyone enters a system and earns the trust necessary to influence it.

The Qur’an provides us with examples of individuals who possessed both competence and integrity. When Yusuf عليه السلام offered himself for a position of responsibility, he said, اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ, “Appoint me over the storehouses of the land. Indeed, I am a knowledgeable guardian” (Qur’an 12:55). He possessed knowledge and demonstrated his ability to carry responsibility. In the story of Musa عليه السلام, one of the daughters of the righteous man said, إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ, “Indeed, the best one you can hire is the strong and trustworthy” (Qur’an 28:26). These two qualities—competence and trustworthiness, strength and amanah—are essential for anyone who seeks to serve the public good.

(Friday speech stopped here due to time)

Recently, I spoke with a woman who is sixty-eight years old and asked her how she achieved her success. Her answer was remarkably simple. She told me that she walked through her neighborhood, introduced herself to anyone walking or wiling to talk, gave people something as simple as a scratch pad. Over time, she became known throughout the neighborhood, and eventually she had built the relationships and trust necessary to gain its support. This story should cause us to reflect. Have we walked our neighborhoods? Have we introduced ourselves to our neighbors? Do the people who live around our masjid know who we are? Or do they only know us for parking issues or Ramadan festivities? Do the teachers and principals in our children’s schools know us? Do the people serving on local school boards know that Muslim families live in their communities? Do our elected representatives know that there are Muslims who are loyal, responsible, law-abiding, tax-paying citizens who want to contribute to the communities in which they live?

We often ask why others do not understand us, but we should also ask whether we have given them the opportunity to know us beyond media narratives. Relationships cannot grow if we engage our neighbors only when we need something, nor can institutions understand our concerns if we remain absent from the processes that shape them. And our children cannot meaningfully influence the future unless we prepare them to participate in the institutions that will shape it.

Muslims are not asking for special treatment or privileges. We are asking for the dignity, fairness, and respect every citizen/human deserves. Influence does not begin with demanding recognition; it begins with relationships, competence, service and trust.

That is why we should continue to encourage our young people to pursue every honorable field through which they can serve Allah and humanity. This does not mean abandoning Islam to enter society. It means carrying Islam into society through character, knowledge, service, and ethical conduct. Allah سبحانه وتعالى says: إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ “Indeed, Allah does not change the condition of a people until they change what is within themselves.” (Qur’an 13:11)

The Rasool ﷺ said, “Each of you is a shepherd, and each of you is responsible for his flock.” This responsibility falls upon parents, educators, community leaders, and all of us who have influence over the next generation. We cannot simply send our children into the world and hope that someone else will provide them with the intellectual and spiritual foundation they need. We must raise children who know their deen, understand their history, think critically, recognize injustice, uphold justice, and possess enough confidence in their Islamic identity that they can participate fully in society without feeling that they must abandon who they are.

When we remember September 11, we must understand that remembering history means more than repeating a date and a set of facts. The Qur’an teaches us to take lessons from history, to examine causes and consequences, to seek truth, and to uphold justice even when doing so is difficult.

We should therefore ask ourselvesL have we learned the value of justice? Have we learned the importance of truth? Have we learned the danger of allowing an entire people or religion to be judged according to the actions of individuals? Have we learned that our children require serious Islamic education as well as a serious understanding of the society in which they live? Have we learned that Muslims must participate in the institutions that shape the communities around them? Have we learned that we cannot remain absent from our neighborhoods and then complain that our neighbors do not understand us?

Allah سبحانه وتعالى says, وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا, “Thus We have made you a balanced nation so that you may be witnesses over humanity, and the Messenger may be a witness over you” (Qur’an 2:143). To be witnesses does not mean that we merely exist in a society. It means that our presence should testify to something: to truth, justice, mercy, responsibility, and righteousness.

We do not need to hate anyone to know who we are. We must teach our children to face difficult history with knowledge, approach disagreement with adab, verify what they hear, and remain committed to justice.

A community that forgets its history becomes vulnerable to others defining it. A community that neglects its children should not be surprised when others shape their worldview. Let our remembrance produce understanding, our knowledge produce wisdom, and our education produce character and service. Let us build sincere relationships, participate responsibly in society, and become a source of benefit to our neighbors.

May Allah protect our children, strengthen our families, preserve our iman, and guide the next generation toward knowledge, character, service, and leadership. May He grant mercy to those who have passed, healing to those who suffer, justice to those who are wronged, and protection from violence, oppression, and hatred. May Allah make us people who do not merely complain about the future, but work with sincerity, patience, wisdom and tawakkul to build it.

September 2, 2026
by Ml. Muhammed Shoayb
0 comments

Do woman have a ‘deficiency in Religion’

Q: What is the understanding of Sahih al-Bukhari 304? Does it not come as a putdown of women? The hadith appears strange and we may not understand what it means. Can this be an error. Are woman inferior to men in islam, less smart and have inherently less value? Clarify
A: No. This hadith is not a declaration that women are inherently inferior, less intelligent, or of lesser worth before Allah سبحانه وتعالى. It must not be read through a single phrase detached from its setting, its wording, and the Rasool’s ﷺ own explanation of what he meant — all of which are preserved in the same narration.

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رضي الله عنه قَالَ: خَرَجَ رَسُولُ اللَّهِ ﷺ فِي أَضْحًى أَوْ فِطْرٍ إِلَى الْمُصَلَّى، فَمَرَّ عَلَى النِّسَاءِ فَقَالَ: “يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ، فَإِنِّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ.” فَقُلْنَ: وَبِمَ يَا رَسُولَ اللَّهِ؟ قَالَ: “تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ الْعَشِيرَ، وَمَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ.” قُلْنَ: وَمَا نُقْصَانُ دِينِنَا وَعَقْلِنَا يَا رَسُولَ اللَّهِ؟ قَالَ: “أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ؟” قُلْنَ: بَلَى. قَالَ: “فَذَلِكِ مِنْ نُقْصَانِ عَقْلِهَا. أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ؟” قُلْنَ: بَلَى. قَالَ: “فَذَلِكِ مِنْ نُقْصَانِ دِينِهَا.”
Narrated by Abu Sa’id al-Khudri رضي الله عنه: The Rasool of Allah ﷺ went out on the day of Eid al-Adha or Eid al-Fitr to the prayer ground. He passed by the women and said, O women! Give charity, for I have been shown that you form the majority of the dwellers of the Hellfire. They asked, Why is that, O Rasool of Allah? He said, You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you, and yet more able to overwhelm the resolve of a sensible man. They asked, O Rasool of Allah, what is deficient in our intelligence and religion? He said, Is the testimony of a woman not equal to half that of a man? They said, Yes. He said, That is the deficiency in her intelligence. And is it not true that when she menstruates, she neither prays nor fasts? They said, Yes. He said, That is the deficiency in her religion. Bukhari 304

Understanding the phrase: “Deficiency in Religion”
The Rasool ﷺ explained this himself, immediately when asked: it refers to the fact that a woman does not pray or fast during menstruation. This is not a sin, and it is not evidence of lesser standing before Allah, it is an exemption granted by Allah’s own legislation and mercy. It describes a reduction in the count of obligatory outward acts performed during that period, not a reduction in faith, sincerity or nearness to Allah. The Quran affirms repeatedly and in multiple places that reward before Allah is tied to belief and righteous deeds, without distinction of sex.

Understanding the phrase: “Deficiency in Intelligence”
The Rasool ﷺ tied this specifically to the testimony arrangement described in the Qur’an:
وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ
And bring to witness two witnesses from among your men. And if there are not two men, then a man and two women from those whom you accept as witnesses, so that if one of them errs, the other can remind her. Quran 2:282
The verse states its own reason plainly: so that if one witness forgets or loses track of the details, the other may remind her. This is a ruling focusing to specific legal and financial context — recorded debt transactions — in a setting where women were, as a general social matter of that time and place, less routinely engaged in commercial dealings than men. It is not a claim that women are generally less rational than men, that every man is more intelligent than every woman, or that women are incapable of scholarship, sound judgment, teaching, leadership or independent reasoning. Classical commentators, including Ibn Hajar al-‘Asqalani in Fath al-Bari, discuss this narration at length within precisely this scope.

The Setting Matters
The Rasool ﷺ was addressing women directly on the day of Eid, encouraging them toward charity — not delivering an abstract theological verdict on womanhood. In the same breath describing this “deficiency,” he stated that he had not seen anyone more able to overwhelm the resolve of even a sensible, determined man than a woman. The women present did not remain silent or confused by his words — they asked him directly what he meant, and he answered them specifically and without evasion. This exchange, preserved in full within the same hadith, should not be separated from the phrase that critics often quote in isolation.

The Meaning of Nuqsan
The Arabic term nuqsan used in this hadith denotes a reduction or incompleteness in a specific, defined respect, not a verdict on a person’s inherent value or honor. Its usage here is scoped precisely to the two matters the Rasool ﷺ himself named and explained, and should not be generalized beyond what he specified.

The True Measure of Honor
Islam states plainly and without ambiguity what determines a person’s honor before Allah:
إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ
Indeed, the most noble of you in the sight of Allah is the most righteous of you. Quran 49:13
Honor before Allah rests upon taqwa, God-consciousness and righteousness — not upon gender, lineage, wealth or social standing.

Your question is appreciated. Glad we could clarify.

Allah Certainly Knows Best.

September 2, 2026
by Ml. Muhammed Shoayb
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Past does not impact present Musjid designation

Q: If a musjid was not a musjid and become a musjid, i as a woman was informed that a woman can go into it during her menses.
A: If a building was formerly used for another purpose but was later designated as a masjid, its previous use does not change its current status. According to the majority of scholars, a menstruating woman may not remain inside the masjid. Scholars permit her to pass through or enter briefly when there is a genuine need.
This ruling applies only to the area formally designated as the masjid. A menstruating woman may enter areas that are not part of the masjid, such as a classroom, office, hallway, lobby, courtyard or multipurpose room. She may also enter a musalla or prayer room that has not been formally designated as a masjid.
The determining factor is not whether the building was originally a masjid, but whether the specific area is currently designated as a masjid. Your local Musjid administration should be consulted regarding the building’s official designation areas.

Allah Certainly Knows Best.

August 18, 2026
by Ml. Muhammed Shoayb
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Can one send saluations upon the Rasool ﷺ with a daff (musical like instrument)

Q: What is your opinion on sending ṣalawāt upon the Prophet ﷺ with a daff as is sometimes done at mawlid events?

A: Sending ṣalawat upon Rasool ﷺ is among the greatest forms of dhikr. Due to it being an act of worship, it is best kept in the manner taught by Allah and His Messenger ﷺ. One must do it in a sincere manner and its recitation with love, reverence and full attention, not accompanied by a daff or any other instrument that can also function as a distraction. Allah says: Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings and peace upon him. (Qur’an 33:56) So by sending salutations, you are doing what Allah (SWT) loves to do, and also what the angels are appointed to do. So do it as close to what resembles them.

The Rasool ﷺ also taught the words of ṣalawat, including on how to send it upon Ibrāhīm عليه السلام in the Ṣalah/Durood Ibrahimiyyah. We have no Sunnah showing that He ﷺ sent these blessings with instruments or taught the companions to do so with any instrument. There are also narrations that the Rasool ﷺ returns the salam of the one who sends salam upon Him (SAW). If we are offering salam to the Messenger of Allah ﷺ and it reaches him by Allah’s permission, that moment deserves focus, dignity and presence of heart. A daff may be intended as a joyful expression, but it can shift attention away from the words and their meaning.

This is not a judgment of anyone’s love or intention. Love for the Rasool ﷺ is part of our Iman. Sending ṣalawat abundantly with attention and reverence in the manner taught by the Rasool ﷺ would be most beneficial and remains closest to the Sunnah way of sending Salutations.

Allah Certainly Knows Best.

P.s. Please be aware, the above is not responding to an opinion on Mawlid, that is a separate issue.

August 6, 2026
by Ml. Muhammed Shoayb
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Working class man needs to pray!

Question: A congregation includes many working members with a fixed lunch break (e.g., 1:00–1:30 PM). The mosque is only minutes away, prays Zuhr at 1:10 PM. In winter it gets earlier earlier, while the lunch break remains fixed. Is it permissible for the mosque to keep the Zuhr time fixed at 1:10 PM year-round and what should a working congregant do if this is not accommodated by our musjid? We had an imam that would do the Friday khutba sometimes before the time. So can this be done for working people regularly for Zuhr?

Answer:
The time for Zuhr begins once the sun passes its zenith and lasts until the time for Asr enters. Rasool ﷺ said: The time of the Zuhr prayer is when the sun passes the meridian… It lasts until the time of the ‘Asr prayer. (Sahih Muslim)
This hadith establishes the outer boundaries of Zuhr’s valid time — from zenith until Asr — and does not require praying at the earliest possible moment within that window. Delaying Zuhr somewhat within its valid time for the legitimate benefit to the congregation does not conflict with this religion. As a matter of fact, it is sunnah — as per hadith to delay the Zuhr, more so in hot seasons. Generally this is not done, so as to not disturb the schedule of thouse working.
Having a fixed congregational time particularly for Zuhr is best, moreso for a working crowd. So long as the time remains within the boundaries outlined above — such as 1:10 PM — provided that this time reliably falls after true zenith on every day of the year, including the shortest days of winter, when zenith occurs earliest. Since a fixed time serves a real and recognized benefit (enabling working congregants to attend consistently, rather than needing with the time) and does not violate the boundaries, this should be given preference.).
If the congregation requests a seasonal adjustment and it is not granted, a working congregant bound by a fixed schedule has two valid options:
Pray individually at the mosque or elsewhere, more so if attending the congregational prayer is not possible due to a genuine ongoing constraint (such as a fixed work schedule). A person prevented from congregational prayer by a legitimate excuse is not deprived of full reward for their sincere effort to fulfill the obligation on time.
Form an informal congregation with others facing the same constraint, provided this takes place away from the main prayer hall, does not conflict with the Masjids operational policies and does not create disturbance or disorder within the institution. This Zuhr prayer must be done outside the hours of the main prayer session. Congregational prayer performed under such circumstances remains valid and rewarded as such.

Allah Certainly Knows Best.

July 22, 2026
by Ml. Muhammed Shoayb
0 comments

Lets not run with just one point, lets look at it as a whole

Question:
The Rasool ﷺ said: Do not turn your houses into graves and it is established that voluntary prayers are better performed at home. I try to pray nafl at home. I pray the sunnah in the musjid. The (potentially ignorant) ‘imam’ wants to ‘make it easier’ for people to attend. If I pray my voluntary rakahs at home before coming to the Musjid, I miss part of the congregation. Is it not rewarding to pray at home then come to the musjid. What is the ruling and should the imam adjust the time? Furnish evidence not ideas.
Answer:
Assalamualaikum Respect Br:
First and foremost, your question is appreciated. This answer is directed to the specific situation you described and should not be generalized to every community or circumstance. The matter should be approached as a whole, with attention to the intent of the Shariah and the full guidance of the Sunnah before us. The Rasool ﷺ encouraged believers to pray voluntary prayers in their homes and said, “The best prayer of a person is in his house except the obligatory prayer.” This includes nafl and Sunnah! Sure, we make exceptions to this rule due to our modern situations of distance, timings, etc. These exceptions are not rules. Rasool ﷺ also said, “Do not turn your houses into graves,” which the scholars explain as encouragement to keep the home alive with worship and prayer.
At the same time, congregational prayer is not a matter to be treated lightly. Rasool ﷺ gave a severe warning regarding neglect of the jamaah, which shows the great importance of attending prayer in congregation. These narrations make it clear that the Shariah places great weight on answering the call and preserving the congregation, and they should not be set against each other.
Accordingly, a worshipper should not deliberately miss the beginning of the jamaah in order to perform a voluntary act, especially when that act is not among the emphasized rawatib. The two rakahs before Isha, or according to some four rakahs, are recommended and virtuous, but they are not so emphasized that one should sacrifice the opening of the congregational prayer for them. The phrase “for whoever wishes” shows that this prayer is meritorious, not obligatory.
To establish the virtue of this prayer, there are reports from the early scholars indicating its desirability. Imam al-Mawsili mentions a narration from Aishah رضي الله عنها that the Rasool ﷺ prayed four rakahs before Isha and four after it, then rested. Imam Muhammad ibn Nasr al-Marwazi also reports from Said ibn Jubayr that they regarded four rakahs before Isha as praiseworthy. These narrations confirm the value of the practice, but they do not require it to be performed at home in every case, nor do they justify placing it ahead of the congregational prayer when time is limited.
Accordingly, if praying at home would cause one to miss the beginning of the congregational prayer, then preserving the jamaah takes precedence. One may come early to the masjid and pray the four rakahs after the adhan, and the reward for doing so remains great. This is especially fitting when one is careful to protect the prayer’s time and the unity of the congregation. The sounder course is to arrive early, pray the Sunnah, attend the congregation from the start, and if one wishes, to pray voluntary prayers at home at another time.
The imam should also consider the welfare of the congregation. If a slight delay brings clear benefit and no hardship for most people, it is permissible. In some places and seasons, this may be more suitable. In other cases, especially when the prayer time is already late, the imam should weigh the matter carefully and choose what best serves the congregation. In public worship, the needs of the congregation should come before personal preference.

Allah Certainly Knows Best.
P.s. Kindly have a Mufti break the above points down and correct our thinking, should you feel it is incorrect. We would love their full explanation in writing. Please also note, we are living in a country wherin people have to go to work, their schedules matter, etc. A good response takes all this into consideration.

July 4, 2026
by Ml. Muhammed Shoayb
0 comments

Loss of job! Navigating as community

Q: A brother has recently lost his job. He has a mortgage, insurances, dependents and ongoing living expenses. His financial circumstances suggest that he may be unable to meet his family’s essential needs. For example, if a person’s monthly income were approximately $3,200 while his necessary monthly expenses totaled approximately $6,400, would this fact alone make him eligible to receive Zakah or would additional information be required to determine his eligibility?
Also, if an organization (name withheld) is administering the Zakah fund and the amount of assistance requested may be substantial, (as can be noted from the potential figures) what process should it follow before approving and distributing the Zakah? What level of financial inquiry, documentation, and oversight is appropriate to ensure that the funds are distributed in accordance with the Quranic Ayah on Zakah while fulfilling the organization’s fiduciary responsibilities for the community?

A: If a person’s income is insufficient to cover their essential living expenses and available assets do not suffice for his basic needs, then the person may be regarded as among the fuqarāʾ and masākīn who are eligible to receive Zakah. The criterion is not mere possession of some income or cash, but the existence of surplus wealth beyond one’s indispensable necessities. However, taḥqiq (research) and due diligence remain necessary. If the individual has surplus assets, retirement savings or other significant resources, then a respectful and confidential conversation should be held before Zakah is distributed, especially when public Zakah funds are being administered.

Since the situation includes mortgage-related obligations, potential dependents, insurances and an inability to meet essential expenses, this may further support his eligibility. In such a case, it is permissible to assist him from Zakah funds, provided the assistance is directed toward ḥajah ḍaruriyyah (extreme necessities), not toward luxury or non-essential expenditure. Thus, from the standpoint of amanah (trust) and governance, Zakah should not be dispensed without reasonable verification. The committee: 1) Should assess the recipient’s actual condition, 2) The extent of his need, 3) The proper category under which he falls. This preserves both the dignity of the recipient and the integrity of the fund.

Accordingly, if the initial conversation shows that he has a surplus and does not yet fall below the nisab threshold, or that his expenses should first be reduced, he may be advised as follows: once your wealth falls below the nisab level, the organization will be able to assist in measured amounts and such assistance may continue so long as the need remains and eligibility continues. It may also be helpful to explain the approximate limit of assistance that can reasonably be provided over a given specified period, so that he may plan ahead and work toward greater stability. At the same time, he should be encouraged to review his expenditures, reduce obligations where possible and adjust his affairs in light of his hardship. The loss of employment often brings real strain and the community should assist with mercy, but responsibility remains a two-way matter: support from the giver and effort from the recipient.

May Allah (SWT) make it easy for all, InshaAllah, ameen!

Allah Certainly Knows Best.

P.s. Kindly focus on bold or italics to gain the finer points of the deen upon which this response comes into view.

May 26, 2026
by admin KyD
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Eid al Adha Takbeerat Information

Assalaamu alaikum wa rahmatullaahi wa barakatuh,

Quick Reminder: The Eid Takbeerat begins Tuesday, May 26 at Fajr and ends this Saturday at Asr. Let’s fill these days with remembrance!

Listen to the Takbeerat on YouTube

The Wording of Takbeerat

Allahu Akbar, Allahu Akbar, La ilaha illallah. Allahu Akbar, Allahu Akbar, wa lillahil-hamd. (Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah. Allah is the Greatest, Allah is the Greatest, and to Allah belongs all praise.)

Quick Rules & Etiquette

When to Recite:
- After Prayers: Highly recommended immediately following every obligatory (Fardh) congregational prayer.
- Anytime: Encouraged freely throughout the day and night (while driving, cooking, or relaxing).
Volume: Men should recite aloud in public spaces to spread joy, while women should recite softly.
How: You can recite individually, with family, or play them in the background at home to keep the Eid spirit alive.

Wassalaam,

Admin @ FeedTheUmmah.com

May 18, 2026
by Ml. Muhammed Shoayb
0 comments

Cowardice of Hatred, the Strength of Dhul Hijjah

The devastating attack at the Islamic Center of San Diego cuts deep. Losing members of the Ummah — anywhere in the world, more so here in the USA is a profound tragedy.

As people of faith, we believe that targeting children, educators and the vulnerable is never a display of power. It is the ultimate sign of weakness and cowardice. True strength protects; cowardice assaults. In the wake of such hatred, people in responsible positions must unequivocally condemn such violence — regardless of where it takes place, and regardless upon whom it occurs. A wrong is a wrong and it must always be condemned! Period! We must hold those in leadership accountable to speak out against any and all such violence. Silence is not an option. We must stand strong in the face of these cowards.

As we navigate this pain during these sacred days of Dhul Hijjah, we must continue to stay disciplined — as we always do, continue to be responsible and focused on what God Almighty expects of us. This is a time for deep devotion, unity and looking out for one another and also keep our neighbors safe. This is what Allah (SWT) expects of us. And yes, as Muslims we always have done this and will continue to do this!

Our doors and our hearts remain open. Pain is not going to make us lose our dignity and gratitude. We honor the victims not by retreating, but by doubling down on our faith, our community and our unwavering resolve.

Do not lose heart, nor grieve, for you will surely carry the upper hand if you are true believers. — Quran

Muhammed Shoayb