Know Your Deen

January 24, 2024
by Ml. Muhammed Shoayb
0 comments

Commanding good and forbidding evil has to be done also in a good way

Q: Shiek Salamalaikum, we have a saying in our culture, what ever your husband tells you to do you must do. The sin will be on him so it does not matter. And we do it. I am not comfortable with some of these wants. What if he tells us to do a haram. Shukran

A: Walaikumsalam,

Embracing a commitment to resist wrongdoing signifies a strong foundation of imaan. For this quality you are blessed. Equally important is the principle of not imposing one’s religious beliefs on others is also an integral aspect of imaan. Nurturing the imaan of your partner is also a noteworthy part of one’s faith. Prioritizing adherence to what is right and just becomes paramount in upholding one’s Islamic values. Withstanding such information, commanding what is good and forbidding what is evil is clearly what Allah (SWT) expects of every Muslim. Yet, these commands must also be followed in a dignified manner with knowledge and wisdom.

Thus, it is essential to acknowledge that not every type of wrong is straightforwardly categorized as haram, and conversely, not every halal thing may be universally beneficial in every situation. In light of this nuanced understanding, and not knowing your situation, I highly recommend seeking guidance from your local scholar. Such consultation allows for a comprehensive and personalized assessment of your unique circumstances, enabling you to pursue a righteous and well-informed course of action tailored to your specific situation and relationship.

Allah Certainly Knows Best.

* If you are local, you are welcome to call. You are welcome to keep your information private when calling.

January 24, 2024
by Ml. Muhammed Shoayb
0 comments

woman – nail polish and henna

Q: Why is nail coloring not allowed for woman? Why do some woman only use it when in woman’s cyle? jazakallah

A: I have not seen any ruling prohibiting a woman from coloring her nails. Some have prohibited her display of it in public before men, but never has its usage been prohibited.

The discussion revolves around the permeability of substances applied to the nails. Henna is considered permissible because water seeps through it, allowing Wudu to be complete even when henna is applied.

On the other hand, nail polish raises concerns as there is evidence that water does not penetrate it, invalidating Wudu. Consequently, individuals holding this belief may choose to use nail polish only when Wudu is not obligatory upon them, or removing it at the time of Whdu.

Side note: It is important for women to recognize the privacy associated with certain matters. If a woman limits the use of nail polish to specific times, such as during her menstrual cycle, and this becomes widely known, it compromises her privacy. However, this does not disallow its usage.

Allah Certainly Knows Best.

*Please use search box, for some of these questions have been answered before.

January 21, 2024
by Ml. Muhammed Shoayb
0 comments

Eye lashers to MnM’s

Q: Salams, My sister is getting nikah. Just for the nikah can a person wear fake eye lashers? Also is M&M haram? JAK

A: Walaikumsalam,

-So long as it is not made from human or pig fibers, it can be worn. Please consult with a doctor before placing things on your eyes!

-Red MnMs are to be abstained from. Under ideal conditions, just do not eat any of it. However, the red one has an ingredient of an insect that has called for its non-consumption as per Islamic halal rules. Please also contact the company directly to see if this has changed.

Allah Certainly Knows Best.

January 20, 2024
by Ml. Muhammed Shoayb
0 comments

Firm and tough and rough or just plain nice?!

Q: Asalamualikum, With all respect, xxxx I wanted to let you know that I limit my conversation with men only on necessary meter. I don’t appreciate any man remarks on my clothes or any other unnecessary comments. This the etiquette of Islam. Thanks for understanding.
A: Walaikumsalam:
Thank you for your message. I intent to be transparent in my response, and i seek clarification within my religious thought process. First-off, I would like to address a concerning implication in the statement made: “I limit my conversation with men only on necessary matters. I don’t appreciate any male remarks on my clothing or any other unnecessary comments.” This could imply that unwarranted comments were made towards you or other women by possible men at our institution or even myself. Such implications can be misleading and are a form of unwarranted implied Buhtan (false accusation/defamation). I trust in Allah’s (SWT) protection for all, ameen.

Allah (SWT) reminds us in Quran 2:83 to speak kindly to others. However, it’s crucial to consider the context of this verse. Is it specific to certain individuals, or is it a general principle? We can all agree, when the Arabic is translated, it is a phrase that has generality associated to it. We all must agree though, if speaking positively to anyone — be it male or female could lead to haram (forbidden) or inappropriate outcomes, then it is imperative to refrain entirely from any sharing of kind words. Rasool (SAW) gave titles to woman and showed us how to appreciate people. This is what we are taught that normal humans do when living in a civil and cordial society.

If one does not prefer to be acknowledged, they should dress as women did at the time of Rasool (SAW). As anyone with even limited Islamic historical knowledge is aware, the practice of some of Sahabiya (women at the time of the Rasool (SAW)) wore black in such a manner so as to not only make them unrecognizable to the opposite gender but also it is said, they resembled themselves to that of ‘crows’ in a setting that they would be seen by men other than mahram. One color, similar design in outfit and presentation of it, etc. Kindly refer to the latter part of the 21st Juzz and the onset of the 22nd juzz of the Quran for more detail. Please do not think that I am promoting or not promoting this possible approach of anyone. However, your message implies that this may be the environment you are seeking, and if such, living in an environment such as the USA gives people such choices, we should be respectful of those seeking it.

In discussing your text, I approach this academically and respectfully, primarily from an Islamic perspective. Let’s set aside discussions related to Islam momentarily, particularly in terms of “etiquette of Islam.” Having studied and been part of teaching religion, we understand that etiquette encompasses various components, including internal aspects linked to Sharia, Quran, Hadith, and Sunnah, as well as environmental considerations aka Urf. Addressing both components is crucial when dealing with Islam, and I aim to address this matter accordingly:

Let us first discuss the setting in which this all occurred: Public setting after a sharia based discussion and upon its conclusion in the presence of other people.
In the context of compliments regarding clothing, the comment was made in the presence of what our community considers “mature adults.” As a senior respected teacher of religion, you may have observed that others were also wearing jackets, but their jackets were shorter, and none of them were complemented. Could it be that your coat fulfilled the traditional qualities of dawah, serving as a positive example for the religion, children, and fellow teachers? Rather than acknowledging this positive aspect, a request implying otherwise was presented by you, with multiple underlying tones. A comment such as ‘that is a nice coat’ in a non-suggestive vocal tone and in the presence of mature adults to a mature, well-married woman in hijab is by no means haram. However, I welcome corrections if my understanding is incorrect, as it contributes to my learning.
If someone opts not to seek acknowledgment, particularly in a mixed-gender setting, it’s advisable for them to align their behavior accordingly. Otherwise, they may naturally receive acknowledgments, such as greetings or other social gestures. This is an inherent aspect of human interactions. Additionally, in the Quran and Hadith, there are instances where the Prophet (SAW) complimented women, men, and children with dignity, honor, and respect. Purposefully engaging in actions to seek compliments might be associated with pride and self-admiration. Criticizing someone for offering a compliment, especially when the recipient did nothing to intentionally attain it, raises questions about the motivation behind one’s attire choices. Further, criticizing the one giving the compliment and attempting to regulate someone else’s behavior, while religion allows for such niceties without compromising religious principles, may be perceived by some as unintentional spiritual arrogance — even though not intended — unless the inquiry genuinely sought religious proof for a specific behavior.
We both agree that commenting on appropriate clothing in a private or flirtatious manner is inappropriate and haram, as it creates awkwardness and discomfort and allows the agents of Shaytan to send forth his snares, which by no means is what occurred.

Alhamdulillah, you are a respectable person from an accredited institution. Kindly have the above inquiry and response reviewed for a line-by-line correction by your senior teachers and fatwa department, especially in light of the above Quranic proof above. This way, we can keep this as a learning experience that builds rather than breaks our Imaan and community.

JazakAllah Khair for your thoughtful and sincere engagement on this matter. May Allah (SWT) bless you and all the good work you do for the sake of Allah (SWT), InshaAllah, ameen.

Allah Certainly Knows Best.

January 20, 2024
by Ml. Muhammed Shoayb
0 comments

Interfaith 4 Q’s

Q1: If Shahada is a central tenet and one of the five pillars, why does it not exist in the Koran in the same form? (they are isolated sentences). Is it an afterthought?

A: The Shahada and the five pillars, recited and embraced by Muslims or those choosing to embrace Islam, trace their origin to words revealed over a span of 23 years. These words are not exclusive to Islam; rather, they represent the message accepted by every messenger of God, spanning from Adam (AS) to the final messenger, Muhammad (peace be upon him). Embedded in various Quranic verses, these words form a unified declaration of faith in the Oneness of God and the acceptance of Muhammad as His messenger. Being a Muslim involves not only embracing the Quran but also recognizing and accepting Hadith. Thus, it is not an afterthought but a formulation from Quranic teachings and the Prophetic sayings.

For this we must understand: Just how did the Shadah and 5 pillars come out?

Gradual responses to events over a period of time.
Addressing aspects of life while helping faith holders gain greater closeness to Allah (SWT)
Allowing sincere faith expression without a specific Shahada wording.
Emphasizing God’s oneness, divine guidance and the role of Muhammad (pbuh) in the life of the believer.
The formulations aim is in laying down principles like monotheism and prophethood.

Thus, these words were not an afterthought. They serve as foundational principles that individuals were summoned to affirm even before the completion of the revelation.

Q2: What is the hidden book referred to in the Koran? (56.77-80). Is it referring to itself? I would like to know more; it seems it points to another book with divine revelations that can be touched only if purified.

A: The Quran is the only Book known to humanity that is memorized for over 1400 years, preserved and unchanged during this duration of time and remains in its original language.

The “hidden book” mentioned in Surah Al-Waqi’ah (56:77-80) of the Quran is often understood to refer to the “Lawh Al-Mahfuz,” which translates to the “Preserved Tablet” or “Well-Protected Book.” This concept is central in Islamic theology. Some that are opposed to the Quran use phrases such as it referring to a ‘hidden book,’ such a notion is also derived from inaccurate translation of the phrase, Preserved tablet.

Lawh Al-Mahfuz is believed to be a celestial tablet on which Allah has inscribed His decrees and divine knowledge. It is considered a repository of preordained events, including the destiny of individuals. The Quran describes it as a well-protected and preserved book which also includes information about the Quran, the very same Quran that Muslims value and believe was sent down from it to a lower heaven and then dispatched to earth over a period of time.

In the context of the mentioned verses within your inquiry, to avoid confusion between phrases, it also emphasizes that none can touch this Book except those that are purified or those that are seeking to purify themselves — physically and spiritually. This concept signifies that access to divine knowledge and understanding of these decrees requires physical and spiritual purification and adherence to righteousness or the seeking of it.

Q3:Why did Muslims change the direction of prayer? (Qibla from Jerusalem to Mecca). There is no such instruction I can see in the Koran. Maybe I missed something.

A: The change in the direction of prayer, known as the Qibla, from Jerusalem to Mecca is addressed in the Quran in Surah Al-Baqarah (2:144). The initial Qibla was set toward the Sacred Mosque Known as Musjidul Aqsa, but later, it was changed to the Kaaba in Mecca. The specific verse is as follows (translation may vary):

“We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward the Sacred Mosque. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.”

This change in Qibla occurred during the lifetime of Prophet Muhammad (pbuh) while he was in worship as a test of faith as a test of faith and allegiance. It also was a test of faith and to distinguish between those who truly followed the Prophet’s guidance.

The specific instruction for the change in Qibla is found in the verse mentioned above. It emphasizes that the turning of the face toward the Sacred Mosque in Mecca is a direction with which the believers will be pleased. This event is a significant aspect of Islamic history and is recorded in the context of the Prophet’s migration from Mecca to Medina.

The change in Qibla serves as a demonstration of the submission and obedience required of the believers in following the guidance and commands of Allah, as conveyed through the Prophet Muhammad.

Q4: What was the reason for the incomplete sentence for Latt and Uzza? (53.19)

A: For Arabic readers of the Quran, its unique style prompts a reflective pause, especially when sentences begin with conjunctions like ‘and.’ This suggests that each sentence, while meaningful on its own, gains depth and emphasis through connection with preceding thoughts and should not always be viewed as only a singular. In the context of verses mentioning Laat, Uzza, and Manat in the next sentence, the arabic letter’ woow’ which mean ‘and’ underscores various types of worship, particularly focused on Laat and Uzza, with Manat not to be overlooked. This structure encourages readers to consider all idols collectively, recognizing that each deity held a distinct relationship with its followers.

Added note to your comment:

Your observation is valid, and seeking “informed answers” can indeed be subjective. It’s important to clarify that by “informed responses,” the intention is typically to encourage thoughtful and well-researched answers that go beyond superficial or commonly known information. However, it’s crucial to recognize that interpretations and perspectives can vary, and what may be considered informed by one person may differ from another’s viewpoint.

My suggestion is for you to kindly consult an interfaith specialist that is also part of the Islamic faith for deeper understanding. Engaging with individuals who have expertise in this area can provide a broader and more nuanced understanding, fostering dialogue and continual mutual respect.

Thank you for reaching out on behalf of your acquaintance.

Allah Certainly Knows Best.

January 16, 2024
by Ml. Muhammed Shoayb
0 comments

Can one accept money from pork profits?

Question: Salaam Imam Shoayb. This is xyz. I had a question. In exchange for serving on the advisory board, an acquaintance plans to give me lets say 2 to 5% of ownership in a company. The company earns profits from ads and from formulation of meal plans. Some of the recipes on the website include pork so I was wondering if it’s islamically permissible to accept the 1 or even 2 to 5% ownership in the company?

Answer: Walaikumsalam WRB,

I applaud your inquiry, it demonstrates a commendable level of conscientiousness and a commitment to upholding moral Islamic values — qualities indicative of strong faith (Imaan). Diverse perspectives may be considered in response to your question, with the first being an unequivocal refusal. This perspective stems from the classification of certain substances, like pork as inherently impure (Najisul-Ayn), rendering it to be permanently forbidden (haram) and incapable of ever being declared halal. Consequently, any association with such transactions is deemed forbidden, presenting a conundrum, especially in today’s markets.

I am inclined based on your situation and only your situation to favor the following:

The second response involves a nuanced approach, particularly for individuals contemplating a role as a board member or serving on an advisory board. In such a position, there arises a responsibility to fulfill “Amara bill maroof” – enjoining what is good. This is a duty for every human, especially a Muslim. As an advisor, it becomes your responsibility to represent your faith, values, and company in a balanced and correct manner. We are first muslim, than partners, etc.

Thus, in a non-imposing manner, you are to express your stance on the consumption of pork. This could involve, at least once a year during one major meeting, you acknowledge your adherence to dietary restrictions based on traditional Christian, Jewish, and Islamic principles. However, the decision to comply or not lies with the majority and the company. From an Islamic point of view, doing so may reduce your religious liability, especially considering the percentages you have mentioned.

Furthermore, if a financial payout occurs in the above scenario – for example, a $100 distribution with a $20 contribution from the pork-related aspect – you are advised to deduct the $20, retaining only $80. The deducted amount should then be given away in charity to a poor person, regardless of their faith and without the intention of seeking reward. (Under ideal conditions I would recommend you give it to a poor local Muslim.)

The third option involves a similar role, wherein you articulate your convictions at least once a year, making known what you stand for. In this scenario, you are encouraged to donate all your financial gains to charity – not limited to a mosque but in the form of sadaqa (to any poor person, Muslim, or even non-Muslim) – while relinquishing any intention of seeking reward. By adhering to this 3rd measure, you are taking the most ethical and religious stance given your situation, it also is hoped that Allah (SWT) will, in His benevolence, reward you for choosing the path of utmost righteousness.

Jazakallah Khair for your inquiry.

Allah Certainly Knows Best.

January 16, 2024
by Ml. Muhammed Shoayb
0 comments

ICJ International court of Justice while being Muslim in America

Question: What is your opinion as a Muslim living in America on the ICJ’s case against Israel? Should Muslims not align themselves with USA’s foreign policy and stand against South Africa on this matter. You you are take the benefits from America while you are a born South African as gathered from interviews. You are a Muslim and also a reprehensive of what you can call the Ummah. And also a person living and benefiting from United States. How do you navigate in such complexity, so you feel torn apart? Thank you.

Answer: As a Muslim residing in America, my perspective on the International Court of Justice’s (ICJ) case against Israel is profoundly rooted in the principles of justice, moral integrity, human rights and the teachings of Islam. It is imperative to recognize that my viewpoints transcend any specific national allegiance and are shaped by universal values that find resonance within the core tenets of Islam.

The ICJ’s case against Israel is a quest for justice, an endeavor to address clear and transparent violations and establish accountability. From an Islamic standpoint, justice is not a negotiable option; it is a foundational principle woven in the fabric of Islamic faith. Muslims are directed to stand unwaveringly for justice, irrespective of the parties involved, even at times against themselves. The Quran, in Surah An-Nisa (4:135), underscores this divine call: “O you who have believed, be persistently standing firm for justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”

In navigating the complexities of aligning with the foreign policy of the United States, Islam embraces diversity of thought and encourages critical thinking. Muslims, like any other community, possess diverse perspectives. While residing in America, my commitment as a Muslim is to contribute positively to society, aligning with values that resonate with American and Islamic teachings, notably justice and fairness and human rights.

Being a native of South Africa does not limit my capacity to engage with global issues or express opinions on matters of justice. Islam fosters a sense of community bonding that transcends national boundaries. As a representative of the Ummah (Muslim community), I strive to advocate for principles that champion justice, peace, and human rights.

Benefiting from the United States does not compromise the ability to stand firmly for justice. Islam encourages gratitude for fair treatment, but it equally mandates speaking out against injustice. The wisdom of Prophet Muhammad (peace be upon him) states: “Help your brother, whether s/he is an oppressor or s/he is oppressed.” When confronted with the question of aiding an oppressor, the Prophet (SAW) responded, “By preventing him/her from oppressing others.” (Sahih Bukhari)

A faith holders opinion should be deeply entrenched in Universal and Islamic principles of justice and fairness. Embracing critical thinking, upholding universal values, and actively striving for justice are not only encouraged but mandated by Islam. As we navigate the intricacies of our world, let us draw inspiration from the wisdom of Martin Luther King Jr., who declared, “Injustice anywhere is a threat to justice everywhere,” and from Malcolm X, who fervently emphasized, “You’re not to be so blind with patriotism that you can’t face reality. Wrong is wrong, no matter who does it or says it.” (These quotes are being presented due to it being MLK week.)

May Allah (SWT) grant us wisdom and courage as we ardently pursue justice, standing unwaveringly against injustice, regardless of the country involved.

O you who have believed, be persistent in standing firm for Allah, be witnesses to justice, and do not let the hatred of a people prevent you from being just. Be just, for that is nearer to righteousness (and God). (Quran 5:8)

Allah Certainly Knows Best.

November 20, 2023
by Ml. Muhammed Shoayb
0 comments

muslims being violent, against democracy and western values

Q: We are hearing all this about muslims being violent, against democracy and western values. 1) Why do muslims come to western countries. 2) What values do muslims have that correlate with western democratic values. 3) Do not give me your opinion, please give me references from Koran and Mohamad. Patiently await your response.

A: Thank you for reaching out with your inquiry. I understand that you may be seeking a direct response at the moment. I will provide the information you are looking for. After reviewing my response, I encourage you to engage in further dialogue, should you have any questions or wish to clarify any potential misconceptions. I am here to facilitate an open and informative conversation. If you are local, please come by, so I assist you with greater detail.

The compatibility of Muslims being in Europe and America would be astounding to you. It is based on the following, many from the ‘western’ world choose to learn more about Islam or choose to become Muslims.

Freedom in Belief: There is no compulsion in religion. The correct insight is manifestly distinct from error. And the one who rejects false deities and believeth in Allah (One God) has grasped a firm handhold which will never break. 2:256

Democratic Values: And those who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and donate from what We have provided for them. 42:38

Gender Equality and Women’s Rights: O people, fear your Lord who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, an Observer. Quran 4

Social Justice: O you who have believed, be persistent in standing firm for Allah, be witnesses in justice and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do. 5:8

Cultural Integration: O people, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. 49:13

Educational: And say, ‘My Lord, increase me in (beneficial) knowledge.’ 20:114

Interfaith Dialogue: Say, ‘O People of the Book, come to a word that is equitable between us and you – that we will not worship except Allah and not associate anything with Allah (God) and not take one another as lords instead of Allah.’ But if they turn away, then say, ‘Bear witness that we are Muslims (submitting to One Allah).’ 3:64

These verses highlight the Quranic principles that support various Muslim values and actions. Muslims and their partners often draw on these verses (and the many more in the Quran) to find guidance for their actions and behaviors. The above Ayah (Words of Allah – God) helps us live in Muslim and western societies without letting go of our core values.

I am glad to be of assistance.

Allah Certainly Knows Best.

November 14, 2023
by Ml. Muhammed Shoayb
0 comments

Pain and Suffering is part of History

Q: Why do we go through such pain and challenges, it hurts so bad. Can you please share your thoughts from Islamic point of view. JAK

A: I understand your feelings of pain and challenges, and it’s natural to wonder why we go through such difficult times. The story of Hajrah (RA) and the Zam-zam well in Mecca can provide us with some insights.

The trials and tribulations of life can indeed be painful and perplexing, yet they are part of a greater plan that often extends beyond our immediate understanding. Hajrah( RA’s) story teaches us that sometimes, the hardships we face serve a purpose we may not initially comprehend. In her moment of desperation, as she searched for water in the scorching desert, Allah (SWT) intervened with the miraculous flow of Zam-Zamspring to provide for her child which extended its benefit to the Ummah.

Similarly, our own trials and challenges may lead to unforeseen blessings or opportunities. They can be tests of our faith and patience, opportunities for personal growth, and a means of strengthening our connection with Allah (SWT). Just as Hajrah (RA’s) actions ultimately benefited generations to come, our own struggles can have positive and far-reaching impacts.

It remains essential to remember that Allah (SWT’s) plan is beyond our limited human perspective. While we may not always understand why we must continue to endure certain difficulties, we must embrace the solace our faith provides us.

Allah Certainly Knows Best.

November 9, 2023
by Ml. Muhammed Shoayb
0 comments

Golden buttons on male attire

Q: Asalamualikum,

Can a man wear what appears to be gold buttons but absolutely not gold, just gold in color. In reality, it could be even in the yellowish range. If someone feels that due to its color it is still prohibited, is this personal prohibition correct? It is for a formal wedding attire.

A: Walaikumsalam,

Yes, it is permissible for men to wear buttons that are gold in color but not made of actual gold or silver.

Allah Certainly Knows Best.

P.s. (Please see explanation for why this issue sometimes comes about.)

I deeply understand and respect an individual’s reservations. Such discernment is indeed a sign of Imaan, Alhamdulillah. It is crucial to acknowledge that a mere resemblance to gold, while not being actual gold, holds a fundamental distinction. Hence, a mere resemblance alone does not warrant prohibition.

An observation has been made that some individuals, typically not scholars in fiqh, have expanded the prohibition to include items resembling gold but not actual gold for men as an additional precautionary measure. They believe that if it resembles gold, it must be abstained from. Such individuals often draw from analogies, such that of — whether one can eat with a gold spoon, and so forth. At times, their intention is to avoid what they perceive as a grey area.

Additionally, an ongoing debate surrounds the wearing of a full saffron-colored shirt, with some supporting it under certain conditions while others express reservations. I share this with you to highlight that certain issues may get conflated either due to a lack of research or out of an abundance of caution.

It is of utmost importance not to conflate prohibitions in other areas with the one specifically addressing the wearing of buttons that have the color of gold but are not made of gold or silver.