Q: I lost everything due to fires, a friend offered me funding to restart my business, in exchange he wants a 20% equity stake. Can I accept this deal under Islamic principles? Is it halal? He said its better I take the loan from him than the bank. Waiting for your response. A: May (SWT_ make it easy for you and your family, Ameen.
If your friend is investing as a partner (aka: Musharakah) sharing in both profits and losses, it is halal. If it’s a loan with a fixed 20% return, it is haram due to Riba. Who is it that will lend to Allah a goodly loan so that He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned. (Quran) Allah Certainly Knows Best.
Q: Must a potential spouse inform his potential partner that they have a mental illness? Many people are concealing this fault. Or if a person has serious chemical imbalances that affect mood and can make a person go into rage if meds not used. Jazakallah A: Marriage is not something a person does for a day or two. Thus, honesty and transparency remain as one of the fundamental principles in marriage. Concealing a significant issue like mental illness before marriage is deception, Rasool (SAW) said: Whoever deceives us is not one of us. Marriage is also a religious and sacred form of worship known as Nikah and both parties must enter it with full knowledge of matters that could significantly impact their lives together. Mental illness is not a reason to prevent marriage, but it is something that should be discussed so both spouses can make informed decisions and prepare for any challenges. Islam also emphasizes compassion and understanding. If the illness is manageable and does not significantly affect the marriage, there is room for discretion. If the condition is severe and could impact the spouse’s rights and/or well-being, withholding such information could be considered deceitful. In either case, be it a severe illness or one that can be managed, it should be conveyed to the potential partner.
Allah Certainly Knows Best.
Please contact your local group of scholars for further insight on this matter.
Q: If I own a home and lets say i owe 100K on it and i die, who takes over the debt? Do the inheritors take it over? What is the sequence to occur on this matter?
A: May Allah (SWT) grant you a long life, InshaAllah, ameen.
Wealth comes with responsibilities. If a person is leaving behind a possible debt and has inheritors, here is the manner it can resolved as per Islam:
1) The first obligation after a person passes away is to settle debts using their remaining wealth before any inheritance is distributed. This means that debts must be cleared before heirs receive their shares.
2. If the deceased left behind enough wealth, the debt should be repaid immediately from that wealth. Any remaining amount after paying debts and funeral expenses is distributed to the heirs.
3. If the deceased’s estate does not have enough money to cover the full $50K loan, then: a) The heirs are not personally liable. The children, spouse, or relatives are not obligated to pay the debt from their own money. However, if they choose to voluntarily pay it, this is highly rewarded and recommended in Islam. Rasool (SAW) ﷺ said: The believer’s soul remains suspended by his debt until it is paid off. This means the soul is awaiting settlement of debts before full accountability takes place. b) If the creditor forgives the debt, the deceased is freed from it. Encouraging creditors to forgive debts is a great act of charity (sadaqah) in Islam.
4. If the estate is insufficient and no one pays, the debt remains unpaid in this world. The creditor may seek justice from the deceased’s good deeds unless Allah (SWT) grants forgiveness. As Rasool (SAW) said: Whoever dies and still owes a debt, it will be repaid from his good deeds, for there will be no dinar or dirham there (to assist or bail out a person.)
Question: Asa: can you make the zakat issue less complicated. We have 401k matters, now this DCPP case, how do we know if we give zakat or not. What are the underlying trigger points to give zakat. No body gives a str8 answer. When I call (name of zakah foundation withheld by this website) they say to give full amount on everything, they doubled my zakah giving. Poor are poor bhai I cannot become poor because they are poor. You made it less complicated but bhai I am still confused. But I liked you answer more. Alhamdulillah you are clearer. So lets put this issue to rest. WHAT ARE THE UNDERLYING TRIGGER POINTS BASED ON HANAFEE MADHAB TO GIVE ZAKAH. JAZAKALLAH
Answer: Walaikumsalam: May Allah (SWT) reward you for your patience and sincere concern concerning Zakah. I completely understand your frustration and I appreciate benefiting form this platform. Let me make this straightforward as possible.
Underlying Trigger Points for Zakah (Hanafi Madhab)
In the Hanafi school, Zakah becomes obligatory when the following conditions are met:
Ownership & Accessibility – You must fully own the asset and have control over it. If an asset is inaccessible Zakah is not due until it becomes accessible. Example: you inherit 100K, however, they do not give you access to it, they tell you that you would only get it in 10 years, while you are waiting, you would not pay zakah ever on that amount, once you get it, from then on, if you eligible to give zakah, you would give on it. Why? Because in this scenario you do not have access or direct ownership to any of it!
Nisab Threshold – Your Zakatable wealth (gold, silver, cash, business assets, and investments) must meet or exceed the Nisab threshold, For example, if you have:
87.48 grams of gold (~3 ounces) or
612.36 grams of silver (~21.6 ounces)
Cash, investments, and business inventory
(Generally, having silver would be a trigger for you to give zakah, for silver has gone up in value in recent years compared to older ruling that ignored silve and only focused on gold.)
One Lunar Year (Hawlan al Hawl) – Zakah is due if you maintain Nisab-level wealth for an entire lunar year. Every year this amount changes, so keep up with this new information. Let say you had nisab at it was $X at first of ramadaan, even though it went to zero (or $100 million), however, on the first of Ramadan of the following year you only had $X + $999, you will only give zakah on this total amount that you have.
Debt Consideration – If you have immediate due debts, they can be deducted from your total assets before calculating Zakah. For example, you owe a friend $1000 and payments are not fixed and he can ask you for it at any time, this is what is refered to an immediate debt. However, long-term debts (e.g., mortgages with monthly payments) do not exempt you from Zakah, as only immediate debts are deducted.
How This Applies to 401(k) & DCPP
401(k) & DCPP Before Withdrawal: If your plan has employee contributions that you own (even if penalties apply for early withdrawal), then you must pay Zakah on the portion you control and will have access to after all consequences. Simply put, what ever amount you can get in your ‘hands, from that amount’ you give zakah on that. So lets say you have 100K, after penalties, taxes, other costs associated with it, you only would be able to get 40K in hand, than zakah is only due on 40K.
401(k) & DCPP After Withdrawal/Retirement: Once the funds are accessible, Zakah is due annually on the entire amount if it meets Nisab. If you cannot access it prior to retirement, no zakah is due until you ‘get it in your hand.’
If you have a DCPP account that you have full access of and control of, than naturally zakah becomes obligatory, and the amount would be in this case, the amount after penalties, taxes, etc, if they apply.
Final word:
If you own and control and naturally have access to the funds → Zakah is due.
If you cannot access not control them, even if they tell you own it → No Zakah until accessible.
Allah Certainly Knows Best.
P.s. Please take the above to someone you trust and they can make it clear for you. However, i think the above is clear as daylight.
Question: Is Zakah due on funds held in a Defined Contribution Pension Plan (DCPP) if the money is locked within the account and the account holder cannot withdraw the money before retirement?
Answer:
A Defined Contribution Pension Plan (DCPP) is a retirement savings plan wherein contributions are made by the employer and/or employee, however the contributed funds are locked and cannot be accessed until retirement. If such is the case, let us continue:
Based on the principles of Zakah, the following are improtant:
1) Ownership and Accessibility: Zakah is only obligatory on assets that an individual fully owns and can freely access. If one has money in an account and only has access to 80% of it, then zakah will only be on that 80% the individual has access to. One will only give zakah on what they have free access to.
In the case of a DCPP account, the account holder owns the funds but cannot withdraw the funds until a specific retirement age. Thus, due to the owner not being an owner in the traditional sense of ownership of having free access, due to this limitation, they do not become eligible to give zakah on monies in the DCPP account. Likewise, wealth that is inaccessible due to restrictions beyond one’s control, such as unpaid wages, frozen assets, inheritance that is not released to its rightful owners, etc. will not have zakah due on it. (However, if this not the case for the inquirer, than they will only give zakah on the amount they have access to.)
Ruling on Inaccessible Wealth: Since the funds are inaccessible before retirement, they are not subject to Zakah annually.
Zakah Upon Withdrawal: Once the individual reaches retirement age and can access the funds, Zakah becomes obligatory only on the amount in their possession if it meets the nisab (the minimum Zakah threshold).
If the individual withdraws a lump sum, they must pay Zakah on the entire amount if it remains in their possession for a lunar year. If they receive monthly pension payments, Zakah is due only on the remaining amount at the end of the Zakah year.
May Allah (SWT) bless you for wanting to do the right thing.
Allah Certainly Knows Best.
February 27, 2025
by Ml. Muhammed Shoayb 0 comments
Q: I will be traveling in last days of Ramadan. If i arrive at destination point and it is eid and so i will be fasting one less. Do i have to fast on the eid day?
A: If you arrive at a place where Eid is being observed, and as a result, you have fasted one day less, you should make up for the missed fast on another day. However, fasting on the day of Eid is not permitted.
Allah Certainly Knows Best.
February 25, 2025
by Ml. Muhammed Shoayb 0 comments
Q: My dad attends (place name withheld) while I go to xxxx for Jumuah. The place my dad attends claims to follow moon sighting 100%, and he believes all other methods are wrong. Some people follow calculations, some follow Makkah, others follow their home countries, local moon sighting, local masjids, or councils of theologians. Can you help me understand this issue? My friends and I are eager for your response. Please keep it brief, simple and to the point. The local imam I spoke to made it so complicated that I knew something was wrong. No disrespect—just looking for clarity. JAK
Answer: This is an important question. To fully grasp the issue of moon sighting, one must recognize that multiple perspectives exist and most people have not examined the matter in depth beyond an occasional inquiry. The various approaches to moon sighting can be broadly categorized as follows: (These 7 are limited, for many more combinations exist.)
1. Following Saudi Arabia: Some individuals and communities align their calendar with Saudi Arabia’s official announcement, regardless of local conditions or scientific data. They accept Saudi Arabia’s claim without question, even when astronomical evidence suggests otherwise. Their justification is often based on the idea of Muslim unity or becoming one with the Ummah. However, unity has never truly been achieved through the celebration of Eid or other religious occasions—whether collectively or separately. This notion warrants further discussion, but from a religious standpoint, there is no clear evidence supporting such an approach.
2. Strictly Calculation-Based Approach: This group relies entirely on astronomical calculations to determine the new moon’s birth, without requiring a physical sighting. Some apply this method for Ramadaan but not for Hajj, while others adopt it selectively when convenient. Although proponents of this approach present themselves as scientific and unity-driven, their selective application raises questions about consistency. From an Islamic perspective, there is no definitive religious evidence supporting an exclusively selective-calculation-based approach.
3. Calculation-Based with Saudi Alignment: This approach follows astronomical data but ensures alignment with Saudi Arabia’s official declaration, even when Saudi Arabia’s sighting is not based on scientific evidence.
4. Local Moon Sighting (U.S.): This group insists on a physical sighting within the United States and disregards reports from other regions. However, they incorporate scientific data as a means of verifying the credibility of witnesses.
5. Regional Moon Sighting (U.S. and Adjacent Countries): This perspective expands the definition of “local” to include neighboring countries, such as Canada and even parts of Mexico.
6. Global Moon Sighting: Some adhere to reports from any country claiming to have sighted the moon, regardless of geographical distance or the reliability of verification methods. In some instances, these verification processes are sparse or inconsistent.
7. Visual Verification (hadith) coupled with Scientific Verification/probabilities/possibilities: This approach which I personally prioritize, gives preference to moon sightings that are both scientifically substantiated and visually confirmed through credible witnesses. It seeks to uphold both religious authenticity, as established in Hadith and scientific accuracy, ensuring a method that satisfies both theological and empirical criteria. At present, CrescentWatch appears to be one of the institutions closest to fulfilling this standard.
The issue of moon sighting is not simply a matter of calculations versus physical observation anymore. It is deeply entangled in politics, sectarian divides, misinformation, cultural traditions and rigid dogmatism. A truly comprehensive understanding requires a nuanced and balanced approach—one that integrates scientific evidence, religious texts and historical practice.
I firmly believe that we should not blindly follow foreign countries, particularly those with documented human rights violations. Instead, we must follow, uphold, or refine existing methods that align with the Qur’an and Sunnah, just as previous generations did. There is no compelling reason to follow those who show a blatant disregard for human dignity and honor. While this issue may never be fully resolved, understanding these differing perspectives allows for a more informed and thoughtful approach. It also fosters the recognition that, despite disagreements, many individuals sincerely believe in their respective positions. I hope this discussion has provided clarity and insight into this complex topic.
May Allah (SWT) reward for searching for the truth. Please read Zaytuna’s (Shaykh Hamza Yusuf’s) opinion on this matter as well for more insight.
Allah Certainly Knows Best.
Please type in the key search box moon sighting, etc for more of our previous responses.
February 24, 2025
by Ml. Muhammed Shoayb 0 comments
Q: Asalamu’Alaykum shaykhuna. A child at (time and location withheld) asked a question in an event held at (xxxx-name of institution withheld) 1st how did the moderators allow the question to go through 2nd as an imaam dont you feel that these questions allow for evil thoughts to permeate in a musjid setting are inappropriate. The child asked can a man have 4 wives n be w all of them at the same time? We had people over at lunch on sunday and this was the conversation and many adults felt that you have really gone over board with your liberal ways. These are 11 to 16 yr olds for gods sake. What was going through the musjids mind when they were planning events. Also, how would you answer this question? Jazakumallah, Aa Ahsanal Jaza
A: Walaikumsalam, May Allah (SWT) reward you for avoiding gossip and asking me directly about this matter. I was not present at the event. This event was held by some passionate folks within our community that intended well. I agree, intention alone in Islam is not good enough. For the good, may Allah (SWT) reward them, for any short comings, may Allah (SWT) forgive us all. My position does not allow me to control speech and inquiries of anyone, however, here is a response for those concerned.
First and foremost, here is my thought process: The above question by the child likely slipped through moderation due to oversight. While the masjid maintains decorum, youth have genuine curiosity and shutting down questions can push them to seek answers elsewhere. The response should be educational yet modest, redirecting the discussion to responsibilities and also upholding the law of the land. Not being present, I do not know how it was responded to, however, knowing the guest, I think he may have answered it well. Future events should pre-screen questions and have a clear framework for handling sensitive topics appropriately in a larger public setting. As for your other inquires and implications, Insha’Allah, if time permits, I will answer them after Ramadaan.
My response to the child:As a child, your focus should be on your education, excelling in your studies and securing a stable future before thinking about marriage. Life brings many responsibilities—being a spouse and a parent requires emotional, financial, and social maturity. Personal growth is equally important; developing emotional intelligence, critical thinking, and problem-solving skills will prepare you for the challenges of adulthood.
Allah says in the Quran: If you fear that you will not be just, then [marry only] one. (Surah An-Nisa 4:3). In the USA, the law prohibits having multiple wives at once, and as Muslims, we are guided by another principle: Do not place yourself or your family in harm. Thus, in reality, there would be no need to go further with your question. However, let me further enrich you as a child a little more.
For those in countries where polygamy is permitted, it is accompanied by significant responsibilities—ensuring financial stability, providing emotional care, and maintaining absolute fairness between spouses. These duties are not to be taken lightly, as they demand a high level of wisdom, maturity, and self-discipline. The Quran explicitly warns against injustice in such matters, stating: You will never be able to do perfect justice between wives, even if it is your ardent desire (4:129). This serves as a reminder that polygamy is not merely a right filled with games and fun but a profound responsibility that requires careful consideration, spiritual grounding and a sincere commitment to upholding justice and compassion in all aspects of life.
If I may add, the manner in which you have asked the question implies that you are viewing polygamy in the manner articulated in western culture via a stereotypical lens — as something fun and game. Thus, it is more important that you are thought the basics of Islam and Islamic character than the topics possibly discussed at the event. Knowledge comes in stages, skipping a stage causes larger foundational issues.
So young man, I am sure you mean well, and I am sure you wanted to humor your friends with this question, however, if you have all of the above in place, you are welcome to ask this question again, this time to me, and I will answer how you can live with four wives while married to them all at once in a country that allows for it.
Allah Certainly Knows Best.
P.s. As an imam, I also teach adult related matters to youth, however, I do it through a book called Talemul-Haqq for beginners and from a book called Reliance of the Traveler for those at college. These books do not dive directly into sexuality, but rather cover the basics and works it way to the most essential matters. Your child is welcome to join.
February 12, 2025
by Ml. Muhammed Shoayb 0 comments
I own a 7-11 and today my child went to Sunday school and the new mufti refused to take the tuition and said to my children you can come for free. The money of 7-11 is haram and he would not accepted this as payment. Is owning a 7-11 haram? Another shikh said it was ok to own a 7-11. Plse help.
A: Walaikumsalam: As Muslims, it is not permissible for us to consume what Allah (SWT) has forbidden, sell what is prohibited, or even give it away as a gift. Doing so knowingly and intentionally is undoubtedly a sin. Rasool (ﷺ) said: Indeed, Allah is pure and only accepts that which is pure. (Hadith) If something is haram, we must strive to replace it with that which is halal. If this is not possible, then the wealth acquired through haram means cannot be used for oneself or for innocent family members. Such money must be disposed of in charity, without the expectation of any reward, as it is impure. Allah (SWT) commands: O you who have believe, eat from the good (lawful) things which We have provided for you and be grateful to Allah, if it is (indeed) Him that you worship. (2:172) Regarding the concern of the ‘mufti,’ it is likely that he wishes to keep the masjid funds free from any doubtful sources, as Islam teaches us to avoid matters of doubt. Rasool (ﷺ) said: That which is lawful is clear, and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honor. (Hadith) What you can do is seek a more religiously compliant business opportunity that ensures your earnings are pure and free of doubt. May Allah (SWT) bless you for your sincerity in this matter and guide you to what is best. This response is not meant to be judgmental but rather a religious clarification on behalf of why you experienced such a reaction from the scholar. We are not saying to own 7-11 is halal or haram, that is separate issue all together. (It depends the country in which it is owned, products kept, etc.) Allah certainly knows best.
February 12, 2025
by Ml. Muhammed Shoayb 0 comments
Q: At Ramadan time employers give the employees zakaat money. Does this qualify as zakaat given? Can we accept zakaat from our company? JAK.
A:Asalamualikum, Your inquiry is vague. For learning purposes, let me shed some clarity to your potential inquiry.
Zakah is an obligation that falls under the category of fard (the mandatory). It has specific stipulations and requirements associated with it, and it should not be given with the expectation of a return or personal gain. Zakah is intended to empower the recipient, providing genuine support to those in need. Similarly, Rasool ﷺ said: Whoever gives charity with the intention of seeking reward from Allah, Allah will return to him(her) more than what s/he gave. (Sahih Muslim)
Giving Zakah incorrectly has in it the potential to invalidate the act of giving zakah and disqualify it from being accepted by Allah (SWT) as Zakah. Just like going to Hajj to the wrong place or in the wrong month invalidates the deed, such can also apply to Zakah.
Let us help you understand this with a scenario: If an employee in a given industry earns $3,200 before taxes for 40 hours of work, has a family, and their rent, utilities, and living expenses are around $2,800 and it is clear that this individual is the sole income earner in their household; and you are paying them according to industry standards, including overtime where stipulated, and you know that they are responsible with their finances but are currently facing temporary hardship, it would be permissible to provide them with Zakah if they qualify as per Nisab rules due to their financial situation.
However, it is crucial to remember that Zakah is not to be given with the expectation of receiving a return or as an investment or work related loyalties. As a precautionary measure, the zakah should not be given with the regular paycheck either, it should be given separately and with the intention that the employer is not seeking anything in return and given as a separate gift.
As an added separate note, Allah (SWT) instructs us in the Quran: O you who have believed, do not nullify your charities with reminders or injury, like one who spends his/her wealth to show off to people and does not believe in Allah – 2:264. Thus, employers should be cautious of how they dispense their Fard obligation.
