Know Your Deen

February 21, 2026
by Ml. Muhammed Shoayb
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Heart (intention) Over Mouth (Yummy)

Q: Does niyah for fasting have to done loud or verbally or in the heart is ok? I did it in the heart only and i read that this is not valid and have to redo.

A: The Heart as the Seat of Niyyah
The Niyah for fasting does not need to be verbal; the firm resolve within the heart is sufficient. Confusion often arises because some traditions encourage verbalizing to “anchor” the mind, but the core of this worship is internal.
The Hanafi Proof
Imam Abu Hanifa maintained that if the intention exists in the heart, it is fully valid. Amongst the arguments made by the Ahnaf is the is very act of waking for Suhoor, which is also a physical proof of intention. Afterall, you would not be eating at pre-dawn unless you intended to fast.

Allah Certainly Knows Best.

P.s. This idea that things done in the heart as been sufficient does not apply to everything.!

February 16, 2026
by Ml. Muhammed Shoayb
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Minor and Zakah

Q: Can a child receive Zakah when it is known that the parents are irresponsible in how they handle money? For at least food?

A: A minor is eligible to receive Zakat provided they meet the criteria of need. While it is often recommended to give the funds to the parents due to a child’s general immaturity, a child who demonstrates responsibility and understands the value of money may receive the funds directly.

In cases where the father does not own the Nisab (the minimum wealth threshold), the child is eligible to receive Zakat from anyone other than their direct ancestors, such as parents or grandparents.

For a ten-year-old minor, there are two primary ways to handle the distribution:

DirIf the child is mature enough to manage the money responsibly, some scholars permit giving the Zakat directly to them.

If the child is not yet capable of managing the funds, the Zakat should be entrusted to a reliable guardian to be spent specifically on the child’s essential needs, such as education, food, and clothing.

If the case is dire neglect, the child can receive it directly, more if there is neglect with regards to food, shelter and clothing and education.

Allah Certainly Knows Best.

February 16, 2026
by Ml. Muhammed Shoayb
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A stitch in time saves nine

Q: Asalamualikum,
Generally, items with stiches is forbidden during ihram (for men). How about knee braces (or similar products) for a person that would have a challenge walking without it? Or by not wearing it an injury could be caused? Any compensation needs to be given should a person wear such a brace?

A: Walaikumsaklam:

For individuals with knee injuries or mobility issues that make walking a challenge without support, wearing a medical brace or similar compression structure is permissible in Ihram. When such support is recommended by a Muslim physician due to medical necessity, it is categorized as a ‘functional medical wrap’ rather than ‘stitched clothing.’ Consequently, since it is a medical requirement, no compensation (Fidya) or feeding of the poor is required.

May Allah (SAW) take you and your loved ones with safety and may Allah accept all your duas, ameen.

Allah Certainly Knows Best.

February 13, 2026
by Ml. Muhammed Shoayb
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Iftar money for the imam’s pocket! NOPE!

Q: Last yr our Musjid had over 13 000 saved from collecting Iftar money. Can we give that money for Taraweeh Huffaz this year for Hadya/gifting/or even for other musjid projects. We are divided. Some say it is for Musjid so yes, some say no.

A: When handling community donations, one must adhere to the principle of Amanah (Trust) as it releates to public funding.

1. The General Rule: Specificity of Intent
When congregants are asked to donate specifically for “Iftar,” they are creating a specific trust for the purpose of feeding those who are fasting.
The collector acts as an agent (Wakil) for the donor. If a donor specifies “This is for Iftar or gives it based on the request of it being for Iftar,” the funds are legally restricted to food and drink for Iftar. If they say, for iftar and whatever goes with it, then plates, etc. can be used with that money.

Under this restriction, you cannot take money donated for food and redirect it toward a Hadya (gift) or salary for the Imam/Huffaz. Doing so would violate the donor’s original intent without their authorization.

2. When Is Redirection of Iftar Monies Permissible?
There are two primary scenarios where surplus Iftar funds may be gifted to the Imam or Huffaz:
If the collection was marketed with a broader scope—for example: “We are collecting for Ramadan Iftar expenses as well as general Masjid needs, including gifts for our Huffaz and whereever else we feel necassary, however, our focus would be Iftar as much as possible”—then these funds are not restricted to food. In this case, gifting the surplus to the Taraweeh leaders is perfectly valid and maybe even encouraged.
If the funds were originally “Iftar-only,” you may seek retroactive permission, by making a public announcement stating: “We have a surplus in the Iftar fund and intend to gift it to the Imam/Huffaz and take care of other musjid needs; please let us know if there are any objections.” Only those present can have their monies towards the gifting, etc. the money of the rest of the donors that you cannot get hold of should be carried over for the next Ramadan.

I appreciate you folks wanting to do the correct thing.

Allah Certainly Knows Best.

February 13, 2026
by Ml. Muhammed Shoayb
0 comments

While married to a Hindu can I inherit from a Muslim

Q1: Can a woman married to a Hindu AND worships at the temple inherit from her father?

No, she cannot inherit from her father.

By voluntarily participating in the religious rituals of another faith (such as idol worship or Hindu prayers) and adopting their creed, she is classified as a Murtad (apostate) in Hanafi Fiqh.

One of the absolute bars to inheritance is Ikhtilaf in deen (difference of religion). Rasool ﷺ said: A Muslim does not inherit from a non-Muslim, nor does a non-Muslim inherit from a Muslim.

Since she has left the fold of Islam through her actions and beliefs, she is legally disqualified from inheriting from her Muslim father.

Allah Certainly Knows Best.

Q2: If a woman is married to a Hindu but does NOT worship like him or with him as he does his hindu worship, can she inherit from a Muslim?

Yes, she can inherit.

Marrying a non-Muslim that is a hindu is a severe violation of Surah Al-Baqarah (2:221) and is a major sin. However, in Hanafi Fiqh, committing a major sin does not make a person a Kafir (disbeliever).

She is regarded as a Fasiq (a sinful Muslim). Her marriage is Batil (null/void) and her relationship is Haram, but she is still a member of the Islamic faith.

Sin—no matter how grave—is not a barrier to inheritance. Only homicide, slavery, and difference of religion block a legal heir from their share.

Since she is still a Muslim (though a sinful one), she retains her full Quranic right to inherit from her father.

Allah Certainly Knows Best.

January 29, 2026
by Ml. Muhammed Shoayb
0 comments

Proud and Jewish

Q: Please respond. You said at the high school that during the outman empire there were more Christians in ‘Palestine’ than there are right now and ‘more sadly more Christian resources are destroying Christian homes in palestine’ than muslims doing so against Christians, this is false and i would appreciate that you retract such dogma. Proud and Jewish. Thanx

A: Thank you for taking out the time to seek clarity. You have been brave to want a response, and i most appreciate it. As you may be aware, the presentation in question was conducted with a brief introduction to Islam. Due to a recent procedure that made it difficult for me to speak clearly for extended periods, I presented the core tenets of the faith for only about 10 to 15 minutes before opening the floor to the students. Consequently, the statements you referred to were not part of a prepared lecture, but were direct, spontaneous responses to specific questions posed by students on various complex matters.

I invite you to review the following historical and geopolitical points, which inform the context of those responses:

1. Historical Demographics: Christians under the Ottoman Empire

It is a matter of historical record that the Christian population in Palestine was significantly higher (percentage-wise) during the Ottoman era than it is today.

The Data: In the late Ottoman period (mid-19th century), official census records show that Christians comprised roughly 10–13% of the population in Palestine. Today, they make up less than 1–2% of the population in the West Bank and Gaza. Even if one were to use the most generous estimates of 3%, the downward trend remains stark.
The Cause of Decline: This demographic shift is not a result of “Muslim expansion” or sectarian hostility. Rather, it is the documented result of socio-political pressures, economic hardship, and mass displacement events (such as the Nakba), where many Christians from historic centers like Bethlehem and Jerusalem were forced to flee or were displaced.

2. Geopolitical Analysis: The Integrity of Christian Homes

The observation that “Christian resources” (referring to Western political and financial support) can indirectly facilitate harm is a point of analysis frequently articulated by Palestinian Christian clergy themselves.

The Kairos Palestine Document: Leading Palestinian Christian figures, including the former Latin Patriarch of Jerusalem, issued this seminal document. It states clearly that the primary threat to their continued presence is military occupation and the seizure of land—actions often funded or diplomatically shielded by Western nations with Christian majorities.
A Tradition of Coexistence: Historically, Palestinian Christians and Muslims have lived under the “Covenant of Omar” (Al-`Uhda al-‘Umariyya), a centuries-old tradition of mutual protection. While no society is without tension, indigenous Christian leaders consistently identify state-sanctioned settlement expansion—not from their Muslim neighbors—as the primary cause of the destruction of their homes.

I welcome any data or factual clarifications to the contrary and would be happy to review them. As a speaker, my duty is to respond to student inquiries/claims/implied assertions with historical and reported facts. If there is evidence that contradicts the records of the Ottoman census or the statements of the Jerusalem Patriarchates, I would be forever grateful to review it.

Wishing you continued success.

Allah Certainly Knows Best.

January 28, 2026
by Ml. Muhammed Shoayb
0 comments

Ramadan fasting and sickness

Q: Assalamualakem Imam, if a person missed fasts from last Ramadan due to sickness, can they make it up anytime? Does it have to be before next ramadan?
What if the person is still sick or don’t have strength and are weak? Can they make it up anytime?

A: Walaikumsalam:

May Allah (SAW) reward you for your concern about fasting.

Making Up Missed Fasts

The general rule is that missed fasts due to illness should be made up as soon as one is physically able.

You can make them up anytime throughout the year. However, it is highly recommended to complete them before the next Ramadan begins.

If the next Ramadan arrives and you still have not made up the previous year’s fasts without a valid excuse (like an ongoing illness), you still owe those fasts, so try and make it up as soon as possible.

If Illness or Weakness Persists

If you are still recovering but expect to get better eventually, you simply can wait until you have the strength.

Chronic/Permanent Illness: If a good (Moreso, Muslim doctor that knows this aspect of religion) doctor determines the condition is chronic and the person will likely never be strong enough to fast again, they do not have to make up the days. Instead, they pay Fidya. If you do ever recover, even after you have paid the fidya, you would still do a makeup due to recovery.

Fidya: Feeding one poor person a meal for every day missed. Or you could give its equivalent in money to the poor person. (If a meal cost $10, and you missed 12 fasts, give the poor person $120)

Allah Certainly Knows Best.