Know Your Deen

February 12, 2025
by Ml. Muhammed Shoayb
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Do I need to be circumcised? (As an adult male)

Q: I became a Muslim a couple of years ago. I am male. Do I need to be circumcised? Is a person excused from it due to being adult?

A: Congratulations on embracing Islam!

Islam is a religion that aligns with fitrah (natural disposition), which emphasizes cleanliness and purity. Circumcision is part of this practice, as highlighted in the following hadith: Abu Hurairah (RA) narrated that Rasool (ﷺ) said: Ibrahim (peace be upon him) circumcised himself when he was eighty years old, and he circumcised himself with an axe (a large blade). (Sahih Bukhari and Muslim)

Circumcision is an emphasized Sunnah and serves as a symbol of one’s faith. The Shafi and Hanbali schools consider it wajib (Necessary/obligatory), while others like the Hanafi and Maliki schools regard it as a Sunnah Muakkadah (highly emphasized/recommended practice). Thus, from the various schools of thought, one can see its importance.

Rasool (ﷺ) also said: Five are acts of fitrah: circumcision, shaving the pubic hair, trimming the mustache, clipping the nails, and plucking the armpit hair. (Sahih Bukhari and Muslim)

As for whether one is excused from circumcision, a mature person is generally not exempt without a valid reason, such as a medical risk or significant harm. A person considering circumcision as an adult has the following options:

Perform it yourself (this may not recommended unless you have medical or such experience or knowledge).
Have your wife assist you (provided she is knowledgeable and it does not lead to complications).
Seek a qualified doctor or medical professional, which is the safest and most advisable approach.

Ultimately, while circumcision is a emphasized Sunnah and an aspect of fitrah, if there are serious health risks, scholars advise that one may be excused. Thus, you also need to seek the advice of a good practicing Muslim doctor. There are medical doctors that are also scholars in sharia, and it may also be best to contact them as well. To neglect doing the circumcision without reason and justification would be a sin. May Allah (SWT) make matters easy for you.

Allah Certainly Knows Best.

February 9, 2025
by Ml. Muhammed Shoayb
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zakah on gold plated, yes or no and 9ct

Question: is there zakah on gold plated jewry? How about low carat gold like 9ct? I heard something but the khateeb was not clear.
Answer:
Gold-Plated Jewelry:

If the jewelry is merely gold-plated (i.e., it has a thin layer of gold over a base metal like copper or silver), it does not qualify as “gold.” Therefore, there is no Zakah on gold-plated jewelry because the gold content is negligible and does not reach the threshold (Nisab) for Zakah.
Low-Carat Gold (e.g., 9ct):
- If the jewelry is made of low-carat gold, such as 9ct (which contains 37.5% gold), it is considered mixed with other metals. Zakah is only obligatory on gold that is 50% pure or more. Since 9ct gold contains less than 50% gold, there is no Zakah on it.
- If the gold content reaches or exceeds 50% (e.g., 12ct or higher), Zakah becomes obligatory if the total gold you own meets or exceeds the Nisab.
General Rule for Zakah on Gold:
- Zakah is only due on gold that is pure or predominantly gold (50% or more). The Nisab must be met, and the gold must be owned for at least one lunar year (Hawl).

Allah Certainly knows best.

February 9, 2025
by Ml. Muhammed Shoayb
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Fajr sunnah is there make up?

Question: 1) Ramadan is approaching and I go to a Mazjid in which we had a conversation and based on YouTube videos, I’m getting contradictory responses on the 2 rakats before fajr salah, is it fard or just a sunnah. Can one pray it after the fard prayer, how about after the iqama? Or after sunrise? Are there any proofs we can cross check. Please only share Hanafi views. Jak 6/13/2023

Question:2) ASA: Is the 2 rakats before fajr a subcontinent thing or all muslims and all madhabs thing? Do fard not have preference over Sunnah. I just follow quran and hadith. 11/19/2024

Question: 3) Asalamulaikum WRB, Based on the above Hadith, why there is an opinion that one can offer 2 rakat fajr sunnat even if imam started fard provided it finishers one that has time to complete sunnah. Narrated Malik Ibn Buhaina: Allah’s Apostle passed by a man praying two Rakat after the Iqama (had been pronounced). When Allah’s Apostle completed the prayer, the people gathered around him (the Prophet) or that man and Allah’s Apostle said to him (protesting), Are there four Rakat in Fajr prayer? Are there four Rakat in Fajr prayer?” 01/30/2025

Answers: Walaikumsalam,

We live in an era where it is fashionable for some to claim, “I just follow Quran and Hadith” while dismissing the opinions of scholars or established schools of thought when it is self-fulling. Such folks, in their attempt to ‘purify their practice,’ they inadvertently fall into the trap of acting as their own mujtahid – religious expert. At times, they also give the impression that the positions of a school of thought are merely the views of individuals – detached from any evidence rooted in the Quran or Hadith. This kind of thinking not only misleads many but also reduces the profound spiritual rewards that come from adhering to a well-grounded tradition, as cherry-picking evidence undermines the holistic understanding of Islamic teachings.
Moving forward, I will outline a set of proofs to share with you. First, I apologize for the delay in my response. It is important to remember that rulings in Islam are not based on mere conjecture or isolated Hadiths without a thorough understanding of their context. With that in mind, let us begin.

Clarification on Praying Sunnah After the Iqama Based on Hanafi Principles

The Hadith in Sahih al-Bukhari states that the Rasool ﷺ saw a man performing two rakah after the Iqama had been given for Fajr. Rasoolﷺ then asked him: Are there four rakahs of Fajr? (Sahih Bukhari)

Some have narrowly interpret this as a prohibition against praying any Sunnah after the Iqama, meaning that if a person has not yet prayed the Sunnah of Fajr, they should abandon it entirely and proceed directly to the congregational prayer. A better interpretation as also accounted by the Ahnaf — while upholding the sanctity of this Hadith, reconciles this hadith with other authentic narrations to present a more comprehensive understanding.

1. Contextualizing the Hadith: Was This an Absolute Prohibition?

Rasool ﷺ’s question to the sahabi is not because he (saw) did not know the answer, nor was it a rebuke, it appears to be a corrective measure, emphasizing the importance of joining the congregation on time and try to not be late. The Hadith does not explicitly state that the Sunnah of Fajr cannot be prayed at all after the Iqama. However, if one decides to pray after the Iqama, it comes with condition associated with it — one of them being, the Muqeem (person to join the salah) would at least get one Rakah with the Imaam.

2. Relevant Hadith for better Understanding: Rasool ﷺ ordered making up the Sunnah of Fajr if missed:

Qays ibn Qahd (RA) reported that he prayed Fajr with the Prophet ﷺ, but he had not prayed the two Sunnah before it. So after Fajr, he began praying two rak‘ahs. The Prophet ﷺ saw him and said, “What are these two rak‘ahs?” He replied, “O Messenger of Allah, I did not pray the two rak‘ahs before Fajr, so I am making them up now.” The Prophet ﷺremained silent. (Sunan Abu Dawood, Tirmidhi,)

This shows that missing the Sunnah of Fajr does not mean it should be abandoned entirely but rather some have derived from this example 1) Its emphasis 2)It can be made up later.

3. Rasool ﷺ’s emphasis on the Sunnah of Fajr:

Rasool ﷺ said: The two rak‘ahs of Fajr are better than the world and everything in it. (Sahih Muslim)

Rasool ﷺ also said: Do not leave the two rak‘ahs of Fajr, even if you are trampled by horses. (Sunan Abu Dawood and Ibn Majah)

Such strong statements indicate that the Sunnah of Fajr is not something to be permanently abandoned if missed, the above also imply that one should make an earnest effort to complete it.

4. Thus, the Hanafi Ruling Prioritizing Both Sunnah and Congregation

The Hanafi School, based on the view of varying Hadiths, provides a nuanced ruling. Here are common scenarios we have seen take place and their responses:

Scenario 1: The Person Has Not Yet Started the Sunnah When the Iqama is Called

If one has not yet started the Sunnah of Fajr and the Iqama is called, then they should proceed directly to the congregation and pray the Sunnah after the Fard prayer but before sunrise, more so if they know that they not even going to get a Rakah with the imaam. As one is aware, Imaams read in varying lengths, some long and some short, if one is aware of the imams pattern, this can resolve this matter for them.

Scenario 2: The Person Has Already Started the Sunnah When the Iqama is Called

If one has already begun the Sunnah when the Iqama is called and is confident they can finish quickly and still catch the congregation, then they may complete it.

This is based on reports where some companions finished their Sunnah quickly before joining the Fard prayer, and Rasool ﷺ did not prohibit it. However, if there is a risk of missing the congregation is present, then it is better to stop the Sunnah and join immediately and then do a makeup for the broken (sunnah) salah. Makeup is necessary because Allah (SWT) states in the Quran, do not break your good action. (paraphrased.)

Scenario 3: Making Up the Sunnah of Fajr After Fard Prayer

If a person misses the Sunnah of Fajr due to the Iqama being called, they have the option to pray it immediately after the Fard prayer, so long as it is after sunrise. If they did so after the Fajr salah, although this would work, it is better they did it privately, so as to not show people they they were neglectful. We should conceal our sins and errors, not make them public.

5. Reconciling the Hadith in Bukhari with Other Ahadith

Insisting on a strict approach of only considering the Hadith in Bukhari and concluding that the Sunnah should be abandoned if missed is incorrect as outlined. This approach ignores other authentic narrations that clarify the ruling, as noted above.

The correct methodology is:

To gather all related narrations on a topic. To see the actions of the Rasool ﷺ and his companions, not just isolated actions or statements. To derive a ruling that harmonizes all authentic evidence, rather than relying on a single Hadith to the exclusion of others. The Hanafi school does precisely this by giving priority to the consistent practice of the Rasool ﷺ and his companions over an isolated incident that might have been situational.

Allah Certainly Knows Best.

P.s. The above also reflects the opinion of Imam Abu Hanifa (رحمه الله), Imam Muhammad (رحمه الله) (student of Imam Abu Hanifa (رحمه الله)). It is also the opinion of Imam Shafi (رحمه الله), Imam Malik (رحمه الله), and Imam Ahmad bin hanbal (رحمه الله). (Please also read Kitabul Fatawa vol. 1 pg. 174). Sure, the wording for each them may differ, but they share such thinking on this matter.

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
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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

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.
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.
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
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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:

Congregational worship fosters unity, reminding men of their shared purpose and responsibilities.
The gathering for Jumuah serves as a public declaration of faith and submission to Allah, reinforcing the identity of the Muslim community.
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.

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.