It is not sinful to abstain from a permissible act. The insistence of the Madaaris is motivated by the moral interests of the pupils. Maintenance of moral discipline is among the duties of the Madaaris. The nafs employs a variety of tricks to detract students from Ilm and to cast them into the cauldron of moral turpitude. Students who keep long hair do so, not because they believe that they are emulating the Sunnah. They do so for nafsaani reasons. This deception is not perculiar with students. Even some molvis, especially young molvis, suffer from this disease of nafsaani deception. They deceive others and themselves into believing that they are keeping long hair in emulation of a Sunnat style when in reality they are victims of their nafsaaniyat.

They keep long hair for riya — to show off — to convey to others that they are handsome with their long hair. If their concern was truly the Sunnah, they would have exercised greater care with their trousers. It is observed that those who keep long hair generally wear their trousers o­n or below the ankles. Inspite of the Sunnah’s taleem being the prohibition of wearing the trousers o­n and below the ankles, those who keep long hair ostensibly to conform to the Sunnah, are careless about the way they wear their trousers. They are particular and concerned in observing the permissible act of long hair, but utterly careless and oblivious of the haraam act they perpetrate when wearing their trousers. The manner in which they wear their trousers in flagrant conflict of the Sunnah testifies that their niyyat in keeping long hair is not the Sunnah. It is something else of which they are aware deep in their hearts.

The Qur’aan Majeed says:
“In fact, man is aware of (what goes o­n) in his nafs, even though he puts forth excuses.”

The Witr does not have to be repeated. The Sajdah Sahw compensated for the error of omission of Dua Qunoot.

It is necessary to have a haafiz or huffaaz in the jamaat whether the Imaam is a haafiz who is performing the first time or the 20th time. However, necessity here does not mean that the Taraaweeh will not be valid if there is no haafiz in the jamaat.

Although there are two views o­n this question, the preferred view is that he should not recite anything.

The Maulana’s talk was a public bayaan. Everyone has the right to record such talks without gaining prior approval of the Maulana or of anyone else.

Whether Haraam or Makrooh Tahrimi, as far as you should be concerned, it means unlawful, and to commit an unlawful act is sinful, and a sinful act warrants the punishment of Allah Ta’ala. Makrooh Tahrimi does not detract from the prohibition.

A Makrooh Tahrimi act is forbidden. Commission of it is sinful. Provide your address. We shall post our booklet o­n Shrimps to you, Insha’Allah.

You appear to be confused. It is obvious that it is compulsory to recite the Qur’aan properly in Salaat. How will a person achieve this without learning to recite the Qur’aan Majeed correctly with Tajweed?

Learning to recite the Qur’aan with Tajweed is compulsory.

The Salaat should have continued without waiting for the trustee. Someone else should have filled the gap created by the departing trustee. It was improper to delay the Jamaat for the trustee.

Commission of sins does not expel a Muslim from the fold of Islam. Even if a Muslim commits kabeerah (major) sins he remains a Muslim as long as he does not deny or reject the laws of the Shariah. A Muslim does not become a kaafir if he shaves his beard and dons kuffaar garments as long as he believes that what he is perpetrating is sinful. If he says that shaving the beard is permissible, then he ceases to be a Muslim. In view of his denial of a law of Islam, he becomes kaafir.

Rejection of any proven law, belief, teaching or custom of Islam is kufr which expels the denier from the fold of Islam. The term modernist is used sometimes for those who emulate the ways and styles of the kuffaar. Such modernists while imitating non-Muslims do not reject Islamic Culture. They remain Muslims.

Then, there are others who don Islamic garb, but they deny essential teachings and practices of Islam. This type of modernist is a kaafir. The dress-style and the sin committed do not make a person a kaafir. His rejection and denial of Allah’s Shariah or any aspect thereof render him a kaafir. But generally kaafir modernists display their kufr with their external appearance as well. They shave their beards, dress like kuffaar and have disdain for the Sunnah of Rasulullah (sallallahu alayhi wasallam). o­n the other hand, faasiq Muslims who don kuffaar dress, shave their beards, listen to music, etc., inspite of committing these sins, do not hold in contempt the style of the Sunnah.

This technique is permissible in plants and animals. Human cloning is haraam.

This fatwa is baatil (baseless). It has no validity in the Shariah. Those who hold this view have no basis in the Shariah. The Y.M.M.A. has published a book refuting in detail this baatil fatwa. The book is available from:

Y.M.M.A.
P.O.Box 18594,
Actonville 1506
South Africa

It is a 145 page book. The price is R15.00 ($2).

note: you can also read the book on this website.

There is no such eid in Islam. In Islam there are o­nly two Eids — Eidul Fitr and Eidul Adhaa. ‘Eid-e-Meelad’ is a merrymaking festival of the Qabar Pujaari (Grave-Worshipping) sect. They have many shirki acts and customs generally associated with graves. Their religion centres around grave-worship, singing, a bit of dancing, merry-making gatherings, festivals, charms, potions and the like. Bid’ah and shirk are their life-blood. o­ne of their merrymaking festivals supposedly fabricated to celebrate the birthday of Rasulullah (sallallahu alayhi wasallam), is described by the Qabar Pujaaris as ‘eid-e-meelad’.

This type of modernist is a perfect example of a kaafir. A person who denies the Shariah’s Law of Rajm (Stoning) is a murtadd in the unanimous Ruling of ALL the authorities of Islam of all Four Math-habs. From the time of Rasulullah (sallallahu alayhi wasallam) to this day, there has been no difference of opinion o­n this issue in the Ummah. It is o­nly in this age that zindeeqs and spineless so-called Muslims who have become the slaves of the West, deny this Shar’i Command o­n which there exists absolute certitude— a certitude which tolerates no scope for dissension. There are no two opinions in Islam o­n this question. If zina is proved o­n the basis of evidence which is admissible in the Shariah, there will be a conviction and punishment will have to be meted out. The clamour of the kuffaar press against the Rajm law of Islam has constrained the modernist zindeeqs to openly voice their support for the demands of the kuffaar. Insha’Allah, we hope with taufeeq from Allah Ta’ala, to write a booklet explaining the Shar’i command of Rajm (Stoning for adultery).

Continue with Sunnat Salaat. The Sunnats of the five Salaat, Ishraaq, Dhuhaa, Awwaabeen, Tahajjud and other Sunnah Salaat should not be abandoned. Along with the Sunnat Salaat, perform Qadhaa as much as possible.

It is permissible even if the qadha of these Salaat is made during the daytime. However, o­ne should not recite audibly if o­ne happens to making the qadha in a Musjid.

Fidyah is paid o­nly when a person will not be able to make qadha of the fasts which were missed due to illness, journey, etc. If the sickness of your mother is temporary and there is hope of her regaining her health, then Fidyah will not be valid. She will have to make qadha of the fasts when she is able to do so. However, if there is no hope of her recovering, then Fidyah has to be paid. The Fidyah for each missed fast is the same as the amount given as Sadqatul Fitr.

If there was such an agreement with the owner, then o­nly may you claim from him. However, if there is no agreement, and you installed the cupboards of your own free will, then you may not claim from the owner. You can o­nly dismantle the cupboards and remove them from the hired premises. Or you could sell the cupboards to the owner or to anyone else? You may not demand payment from the owner of the property.

It is a bid’ah practice. Such ceremonies and serving of refreshments on the occasions mentioned in the question are innovations. Participation in these customs of bid’ah is not permissible.

The act of Hadhrat Umar (radhiyallahu anhu) is not a basis for any of the customs in vogue among people. Hadhrat Umar’s act was not in fulfillment of a custom. It was done spontaneously as a result of his happiness when he had accomplished the hifz of Surah Baqarah in eight years. He did not organize a party nor was his act an ostentatious gathering of waste such as the jalsahs of the present day. If a person wishes to gain thawaab and give Sadqah to the poor in gratitude to Allah Ta’ala for the Ni’mat of Hifz, he is free to do so. But what is the need to organize a party, have speeches, sing songs, invite wealthy and bloated people to participate, etc., etc. Such gatherings are far—very far—from the simple act of Sadqah of Hadhrat Umar (radhiyallahu anhu). There is no resemblance between the extravagant parties of show (riyaa) and Hadhrat Umar’s simple deed of Sadqah. By all means give Sadqah in abundance and unostentatiously. There is no need for publicity and advertisement. There is no need to feed people who eat five times a day. The nafs presents deceptive arguments to substantiate bid’ah and shaitaaniyat.

Numerable Sahaabah made hifz of the Qur’aan Shareef. Did anyone of them organize a jalsah, a party or any type of gathering? Did anyone of them follow the act of Hadhrat Umar (radhiyallahu anhu)? Hadhrat Umar (radhiyallahu anhu) was a Haafiz of the Qur’aan. Did he repeat his performance of sacrificing a camel when he completed hifz of the Qur’aan? Did he invite people to a feast? Did he organize a jalsah?

The sacrificing of a camel by Hadhrat Umar (radhiyallahu anhu) was a personal preference in a moment of extreme delight. It never was the intention to initiate a custom, hence no one ever followed him in this act. If there was a need for feasting and merrymaking on the occasion of a khatam, then such practices would have gained prominence during the Khairul Quroon. Hifz of the Qur’aan is not something new perculiar to this age. Personal preferences of the Sahaabah were not transformed into regular customs to be observed by the Ummah. At most it can be said that it is good to give Sadqah as an expression of gratitude to Allah Ta’ala for a ni’mat. But giving Sadqah is in many forms. No particular form may be established as a custom to be observed with incumbency, ostentation, waste, riya and pride which grace the jalsahs, gatherings and so-called Deeni ceremonies of our times. And, if someone is over-eager in the desire to emulate Hadhrat Umar (radhiyallahu anhu), then when he completes the Hifz of Surah Baqarah let him sacrifice a camel or its value in money. Let him give this amount in Sadqah to the poor and refrain from any jalsah when he completes Hifz. He will then have some resemblance with this Sunnat which was the peculiarity of Hadhrat Umar (radhiyallahu anhu) alone.

Since they use the same oven for heating their haraam food, you should not use it. It will adversely affect your Imaan.

Rasulullah (sallallahu alayhi wasallam) said that hayaa (shame) is an integral branch of Imaan. The stronger one’s Imaan, the more shame will there be in one. It is shameless for a man to walk hand in hand with his wife in the public. Muslims nowadays see goodness and respect in the lewd habits and practices of the western kuffaar. Even kuffaar of the east frown on such shameless practices. It is not permissible for a man to walk in public holding hands with his wife. Our culture is the culture of the Sunnah.

Now when it is time for her to forge stronger links with Allah Ta’ala, to slacken her worldly ties and to make greater preparations for the grave and Aakhirah, she goes into the opposite direction. Her attitude does not bode well. If a person moves further from the Aakhirah the older he/she gets by the day, it indicates deprivation from Allah’s mercy. Her attitude and desires are highly detrimental for her Imaan. It is haraam for her to learn to drive and to seek a job, and it is haraam for you as her husband to allow her latitude in committing haraam.

Although permissible, it is best not to use washing powder for this purposes on account of the doubtful ingredients.

In fact, it is preferable, especially for the womenfolk. Men will obviously perform their Fardh Salaat in the Musjid. But for Sunnat and Nafl Salaat, a special Salaat room is advisable.

A Muslim need not have much intelligence to understand that it is not permissible to holiday in a place on which Allah’s Wrath, La’nat (Curse) and Punishment had settled. Muslims nowadays are following in the footsteps of shaitaan and the kuffaar in every domain of life. Allah Ta’ala warns in the Qur’aan Majeed: “Do not follow in the footsteps of shaitaan, Verily, he is your open (declared) enemy. He instructs you (to commit) immoral and shameless acts.” Only those who have no understanding of the purpose of life ruin their souls with idle and immoral pursuits in emulation of the kuffaar.

It is the right of the Muath-thin to recite the Iqaamat. It is not the right of the administrator or the trustee. If there is no permanent Muath-thin, then any of the musallis who is able to recite correctly should call the Iqaamat. The administrator who is unable to recite correctly should refrain from doing so.

If objecting to the appointment of a faasiq will not lead to violence, then such a person should be prevented from stepping forward to lead the Salaat. But if the trustees are hooligans who will commit violence if the faasiq is prevented, then refrain from any action. Simply repeat the Salaat. It is Waajib to repeat the Salaat performed behind a faasiq. o­ne who shaves his beard is among the worst of fussaaq.

The la’nat and ghadab of Allah Ta’ala settle o­n him every second of his life. Those who have spiritual insight and look with the Noor of Imaan can see that a beardless male’s face resembles swine’s flesh. It is for this reason that looking at the face of a beardless man causes great takleef (spiritual distress) to the pure souls of pious people. They do not hold the beardless o­ne in contempt. It is not permissible to despise anyone. A truly pious person does not hold in contempt the worst sinner. But just as a person cannot tolerate looking at faeces, so too the pious man cannot tolerate looking at a beardless face. And, the act of diverting the gaze from a beardless face is a Sunnat of Rasulullah (sallallahu alayhi wasallam).

When the emissaries of the Persian emperor came to meet Rasulullah (sallallahu alayhi wasallam), he turned his face away from them and asked:

“Who instructed you to adopt this style
(i.e., clean-shaven faces and long moustaches)?”

When they replied that their lord (i.e. their emperor) had ordered this style, Rasulullah (sallallahu alayhi wasallam) said:

“But my Lord (Allah Azza Wa Jal) commanded me
to lengthen the beard and clip the moustache.”

Now when looking at the clean-shaven face of a kaafir was so abhorrent to Rasulullah (sallallahu alayhi wasallam), how much more renant will it be looking at the mal’oon (accursed) clean-shaven face of o­ne who claims to follow Rasulullah (sallallahu alayhi wasallam)?

Leaving aside the Shar’i arguments for the prohibition of using a microphone for Salaat, an intelligent Muslim does not embark on futility because Rasulullah (sallallahu alayhi wasallam) said: “Of the beauty of a man’s Islam is that he shuns things which are futile.” It is unintelligent to commit a futile act. Associating futility with ibaadat, especially Salaat, is sinful. It is haraam to introduce a futile act, an extraneous act, into Salaat. What is the purpose of a microphone. Everyone knows that it is to ensure that everyone in a large crowd is able to hear the speaker. But in all the Musaajid where the microphone has become “waajib” for the Fardh Salaat, we observe that even if there is one saff then too the microphone is used. Even in a small Musjid the microphone is used. Even if the Imaam’s voice reaches the ears of the furthest musalli clearly, then too the microphone is used.

What then is the purpose of using a microphone? Only riyaa and ujub are the motivation for following a baseless and a stupid style or custom instituted by trustees of the Musjid. The poor Imaam Saheb being a paid employee submits to this stupidity and allows himself to be chained with the little microphone fixed to his collar. Our senior Ulama unanimously ruled that it is Makrooh Tahrimi to use a microphone for Salaat and Khutbah. It may be used for the Athaan, but not for the Athaan of Jumuah inside the Musjid (i.e. the second Athaan).

Although there appears to be some validity in the argument presented for the need of microphones in very large Musaajid such as the Haramain Shareefain, there is absolutely no need to use microphones in any Musjid in South Africa. The changing of the Imaam’s positions can be adequately relayed to the muqtadis by means of Mukabbireen (i.e. musalliss appointed at vantage positions) to announce the Takbeer-e-Intiqaalaat (the Takbeers recited to announce the change of the Imaam’s position).

It is permissible, in fact necessary that the Imaam steps back one row in the daily Salaat to enable musallis to make Sajdah properly.

If the Imaam is poor and allowed by the Shariah to accept Zakaat, then Sadqah may be given to him without the approval of the trustees. There is no need to seek the consent of the trustees in this matter.

Undoubtedly, the four raka’ts are Sunnatul Muakkadah and have to be compulsorily performed. We do not understand how the latecomer is not given time to perform his Sunnat Salaat. Firstly, musallis should ensure that they are in the Musjid long before the time the Imaam will be mounting the mimbar. When it is known that the khubah will commence at the latest by 1:20 pm, everyone should be in time to perform the two raka’ts Tahyatul Musjid and the four raka’ts Sunnatul Muakkadah. These Salaat should be performed even while the lecture is in progress. It is not Waajib to listen to the bayaan, but it is waajib to perform the Sunnatul Muakkadah Salaat. No one has the right to prevent a musalli from performing the four raka’ts Sunnatul Muakkadah as long as the Imaam has not mounted the mimbar.

He becomes a murtadd. He has to repent and renew his Imaan.

To do so is haraam. This is a custom of the idolaters. It is not permissible to follow the customs and practices of the kuffaar. Nevertheless, one remains a Muslim.

The Imaan of these people is in question. Their Salaat is not permissible in the hall of filth and immorality. They have to compulsorily repeat their Salaat elsewhere in a clean place.

The four raka’ts can be performed while the bayaan is in progress. It is not incumbent to listen to the talk. One may even perform the four raka’s at home before coming to the Musjid.

Yes, there is a particular method. The Iqaamat should be recited quickly while the Athaan is called out loudly and haltingly.

Explain in which way will it be a recipe for fitnah and what have you understood by ‘fitnah’ in this context? The designation of a nation is not a swear word. Allah Ta’ala has created races and nations. There is no harm in naming a Musjid after a particular racial or national group. Math-habs are holy Institutions. It is perfectly permissible to name a Musjid with the designations of the Holy Math-habs of the Sunnah. This question has arisen on account of people subscribing to western concepts.

You have not understood the meaning of mahram. A male with whom marriage never was nor ever will be permissible is termed a mahram. Sons, father, brothers, uncles, etc. are in this class of mahrams. One such man can have many females whose mahram he is. He can have a mother, daugthers, sisters, aunts, etc. He is the mahram of all these females and they can accompany him on a journey provided he is not a faasiq.

In the shelves in a Musjid copies of the Qur’aan Majeed are kept. These shelves should not pose a distraction. When performing Salaat, look at the ground on the spot the head will touch in Sajdah. Do not look towards the bookshelves.

For Hanafis the Fitrah is half Sa’ of wheat or flour or its price. For Shaafis, it is one Sa’. Sa’ is a measuring can. A Sa’ is approximately 3.8 kg. Therefore, for Hanafis, 2 kg flour or its price, and for Shaafis 4 kg flour or its price will be adequate. In today’s value this is R10 for Hanafis and R20 for Shaafis (in South Africa). The price of flour varies in different places. The retail price of flour at a place should be taken when calculating Sadqatul Fitr. Another factor which has to be borne in mind is the price of 2 kg, not the price of 2 kg calculated on the basis of the price of a bag of 10kg of flour. Such a calculation is deceptive and unreal. For example, a 10 kg bag of bread flour in our town sells for R30. On this basis, 2 kg. Cost R6. But, a 2 kg packet of flour sells for R10. The fitrah for Hanafis will thus be R10 and for Shaafis R20.

This imaam is ignorant of the mas’alah that for Shaafis it is twice the amount of the Hanafi Fitrah. Even if 2 kg flour cost R7 where he happens to be, the Shaafi Fitrah will be R14.

Yes, the amount is the same. It should, however, be remembered that payment of Fidyah is valid only if there is no hope of the person regaining sufficient health to fast. If the sick person who misses fasts during Ramadhaan, recovers after Ramadhaan, then he/she will have to compulsorily make qadha of the missed fasts even if Fidyah was paid. The fidyah will then become Nafl Sadqah.

The wholesale price. The price which will be paid by the trader if he has to purchase the stock on the day he calculates his Zakaat. One fortieth (2.5%) of the actual stock may also be given as Zakaat payment.

Her heirs are her two full-blooded sisters and her Allaati brothers and Allaati sisters. (The step-brothers and step-sisters here are known as Allaati). The sons of the predeceased brother and predeceased sister do not inherit in this case. Her two sisters inherit two thirds jointly of all her assets. They will share the two thirds equally between themselves. The remaining third will be inherited by the Allaati brothers and Allaati sisters. Each brother will get twice the share of the sister.

Wudhu with contact lenses is not valid.

Sadqah refers to charity—any kind of charity given to gain the Pleasure of Allah Ta’ala and thawaab (reward). Sadqah is of two kinds: Sadqah Waajbah (Compulsory Sadqah) and Sadqah Naafilah (Optional Sadqah). Zakaat, Fitrah, Fidyah, Kaffaarah and Nathr are Compulsory forms of Sadqah. Such Sadqah may be given to only poor Muslims (Masaakeen and Fuqaraa).

Zakaat is the specific compulsory Sadqah which is paid on certain types of assets. This is paid annually. Lillaah simply means ‘For the Sake of Allah’. Generally, in the language of ordinary people, Lillaah refers to optional charity. Optional charity may be given to even non-Muslims. Nisaab is the minimum amount on which Zakaat becomes compulsory. The Nisaab of Zakaat is 612 grams silver or its price.

Since this monthly sum you set aside is Nafl (Optional Charity) you may utilize it for any Islamic charitable cause. You may use it for the poor, contribute it to a Musjid or Madrasah, use it for printing Islamic literature or for any good cause.

Nafl (Optional Sadqah) is left to the individual’s discretion. You may give any amount optional charity and at any time. It is not compulsory to take out Sadqah every month from your salary. You may give as and whenever you wish and whatever you can afford. Zakaat, however is compulsory once a year on all your Zakaat assets. Such assets are gold and silver in whatever form, cash, whether on hand or in the bank, and on stock-in-trade. If these assets equal the Nisaab value or more, then you have to pay 2.5% Zakaat. Your Zakaat year will end 12 Islamic months after you had become the owner of the Nisaab value. At the end of the twelve months, add up all your Zakaaat assets; deduct your debts, and pay Zakaat on the balance.

May Allah Ta’ala increase you in taqwa and baseerat. You need not worry about your having skipped pages in the past. You will, Inshaa’Allah, obtain the thawaab of whatever you have recited even if you had skipped pages. This earlier practice of skipping pages does not in any way affect your completed recitations and your future khatams. There is no compensation necessary for having skipped pages.

There are many such ahaadith. Write to the Y.M.M.A. P.O.Box 18594, Actonville 1506 for a booklet on the beard. You will find many Ahaadith and Shar’i Rulings in the booklet. One such Hadith is the statement of Rasulullah (sallallahu alayhi wasallam):

“Oppose the mushrikeen. Lengthen the beards and clip the moustaches.”

Your husband is most ungrateful for the favour you are doing him. He does not realise what a valuable wife he has, hence he reacts like a shaitaan. If he had to suffer a huge monetary loss and you save him in some way from sustaining such a loss, he will applaud and praise you. He will appreciate your act. Since he understands the value of money, he will be grateful to you for saving him from a loss. But because he has absolutely no understanding of the colossal loss he will be suffering in the Aakhirah nor does he have any understanding of Allah’s Punishment, he reacts in this irresponsible way. He cannot see the good you are doing for him. Continue to remind him of his Qadha Salaat. It is among your duties to your husband to try your best to see that he follows the Deen.

There is no need to make niyyat of khatam. When one recites the Qur’aan, one’s action implies the intention to recite for the Sake of Allah Ta’ala. When one has completed the whole Qur’aan, that is the Khatam.

It is compulsory to draw an Islamic Will, especially in a non-Muslim country or even in a Muslim country where the Law of Islam is not the Law of the State. The shares of the inheritors have already been determined by the Shariah. A person has no say and no option in fixing shares for inheritors. There are ready-prepared Islamic Will forms available. Our detailed book on Inheritance is available from the Y.M.M.A. P.O.Box 18594, Actonville 1506.

Cheese Niknaks are not permissible. Our stand regarding chocolates and sweets is to abstain from ALL sweets and chocolates regardless of the manufacturers. Some of these products contain haraam gelatine, haraam colourings, haraam flavouring agents, haraam essences, alcohol, etc. It is extremely difficult to investigate the thousands of lines of these products. The manufacturers are also cagey and reluctant to provide accurate information. Haraam ingredients are also concealed under many chemical names. At least we can say that many of these products are haraam, and all are Mushtabah (Doubtful). Abstention is therefore the best course.

The Maulanas are all Muqallideen or are supposed to be Muqallideen of the Math-hab. It is not permissible for a Muqallid to deduct Shar’i masaa-il from the Qur’aan and Ahadith. The limit for the Muqallid is the Rulings of the Fuqaha and the Aimmah-e-Mujtahideen. The Muqallid may not go beyond this limit. There are Ahadith which say that wudhu have to be taken after eating cooked food. There are Ahaadith which allow women to attend the Musjid. But the Ruling of Allah’s Shariah is that it is not permissible for women to attend the Musjid. Just as it was permissible for women to attend the Musjid during the age of Rasulullah (sallallahu alayhi wasallam), so too was it permissible for them to attend Walimahs in that age. Later when Musjid attendance was prohibited for them, it was extended to Walimahs to a greater degree. Do not be misled by the baseless arguments of men with shallow knowledge.

The Medical Aid scheme in its present form is not permissible. If the scheme is imposed on the worker and deductions from his wages are compulsorily made, there is no agreement or contract between the worker and the scheme. His actual wage will be the net amount he receives after the compulsory deduction is made without his consent. In this case, he can avail himself of the benefits of the scheme since whatever benefit he will receive will be a gift from the fund. If the deductions are the result of a voluntary contract between the worker and the scheme, then the benefit he acquires from the fund will be the product of a haraam contract. Such benefit is impure. The voluntary contract here resembles a Bay’ Faasid (Corrupt Sale). In fact it is a Bay’ Faasid which is in the category of Ribaa. It is not permissible to use the fruits of a Bay’ Faasid. The payment made towards the Medical Aid is not Tabarru’ (charitable gift or a gift of kindness) as some have interpreted. The scope of this column does not permit a detailed exposition of this question.

If his deal is concluded with the seller who is the owner of the item or with his agent, the deal is permissible regardless of what the cash price (the principle amount) is. Irrespective of how the seller structures his price to reach the final figure of R66,000, the deal is permissible. If the finance house is the seller, the deal is also permissible. The finance house will become the seller only if it purchases the item, e.g. the vehicle from the original dealer. Once the finance house has purchased the vehicle from the dealer, it becomes the owner. Transacting with it will then be permissible. If the finance house is not the owner, but merely advances a loan to the buyer, then the deal will not be permissible. The condition for the permissibility of this transaction is that the finance house/bank must purchase the item from the original owner.

The transaction remains valid, but agreeing to pay interest on late instalments is haraam. If such a contract has been signed, one should ensure that the instalments are paid on due date.

If the contract stipulates insurance, then it will not be permissible to enter into the transaction. To overcome this problem, the non-Muslim seller (bank) should take out insurance and pay for it. The bank may then work this amount into the price which will remain a fixed amount. The deal will then be permissible. But it should be borne in mind that the buyer will not have a Shar’i right to demand any benefit from the bank in case of the vehicle being damaged or stolen. If the bank wishes, it may make good the loss or refuse to pay.

Since the original intention when procuring the equipment is to sell it for profit, Zakaat is payable on it even if it is used for training purpose. It is an item of merchandise (stock-in-trade).

We do not know what iced tea is nor are we aware of its ingredients, hence we cannot comment.

There is no significance in this practice. In fact, it is in conflict with the Sunnah. It is a bid’ah from which abstention is incumbent.

Both groups are bid’atis. Their practices are in conflict with the Sunnah. There is no substantiation in the Sunnah of Rasulullah (sallallahu alayhi wasallam) or of his Sahaabah for these innovations. Regardless of any perceived benefits in these superficially adorned acts of ‘worship’, they are devoid of goodness even in this age of lost spirituality. Goodness is in only observance of the Sunnah. The rituals which individuals introduce are not acts of ibaadat. Personal forms and prescriptions of Thikr should be practised in private at home or under the guidance of a Shaikh in his khaanqah, not in a public Musjid where people of a variety of persuasions attend. Such practices become hardcore bid’ah sayyiah (evil innovation) as time passes on.

We are not aware of this Fund nor of its methods of operation. We can comment only after making a study of its dealings. If it operates like the usual so-called Islamic banks of today, then there is need to exercise caution. Every transaction has to be examined in the light of the Shariah to ascertain if the Fund conforms with the Shariah or not.

A loan given is termed in the Qur’aan, Qardh Hasanah (Beautiful Loan). Such a loan is an act of pure Ihsaan —a favour, a good deed, the reward of which will be awarded by only Allah Ta’ala. Taking any excess over the amount given as a loan, is ribaa in the simplest form. This is the first category of ribaa mentioned and banned in the Qur’aan Shareef. Service fees may not be charged on the loan.

It is his right to administrate the affairs of the Musjid. He has this authority. He has to be a person who performs Salaat with Jamaat five times a day. It is not a requirement that he be a regular musalli of the Musjid of which he is a trustee. If he lives at a distance from the Musjid, he can attend any other nearby Musjid.

Physically he was a normal human being. The Qur’aan Majeed is clear in this regard.

Salaat performed behind such a person is not valid. The one who denies the truth of Athaab-e-Qabr (Punishment of the Grave) loses his Imaan.

It is not permissible to use Zakaat for these purposes. Buying satellite receivers with Zakaat is most despicable. It is a despicable act of khiyaanat (abuse) of Amaanat. Primarily, Zakaat is meant for the Masaakeen and Fuqara. It is definitely not permissible to use Zakaat funds for nafsaani purposes such as buying satellite receivers, and for education imparted at immoral universities which are cauldrons of vice, immorality and kufr.

If the child was born six months or more from the date of the Nikah, it will be regarded as legitimate by the Shariah. If it is born even one day before six months, the child will be illegitimate. The six months are Islamic months. The illegitimate child does not inherit in the estate of his/her biological father. The child inherits in his/her mother’s estate.

The Nikah remains valid. Talaaq did not take place. The husband did not say that he had given or gave or gives Talaaq. He said : ‘You can have it.” But there is no way in which she can ‘have it’ without him issuing it. His statement is therefore meaningless.

He did not make this statement in response to her request for divorce. His statement is therefore ambiguous. If he says that his intention was Talaaq, then this statement in this context will be One Talaaq Baa-in which terminates the Nikah. If he says that he did not have intention of Talaaq, then divorce has not taken place.

Such property is exempt from Zakaat. Only if the intention when buying the property is to resell the property for profit, will Zakaat be payable on it.

No, it is not permissible. The Musjid facilties are Waqf for all the musallis. Every Musalli has an equal right to use any of the facilities of the Musjid. The Musjid’s facilities cannot be given for the exclusive use of certain individuals in lieu of monetary gain. It is haraam to charge fees for using the Waqf facilities of the Musjid. The committee should refund all monies they had misappropriated in this way.

It is not permissible in these circumstances to close the upper floor. It is not permissible to inconvenience the musallis in this way. Some other arrangement should be made to discipline the children.

The same distance which applies to Hanafis –48 miles or 77 kilometres.

In all our Madaaris there is a strong undercurrent of adam-e-taqleed. The disease of abandoning the Taqleed of the Mathaahib is endemic. This disease is not new. It had already set in several decades ago even in Daarul uloom Deoband where some Ustaadhs were followers of Maudoodi. Their sanads do not entitle them to abandon Taqleed or to mellow the rigid stand of our Akaabir on this issue. Liberalism inherited from westernism is the root of this disease.

It is quite simple to understand that the quality of knowledge of present-day Ulama in comparison to the Uloom of the Akaabireen of several decades ago is exceptionally poor and defective. As far as Taqwa is concerned, present-day Ulama are completely bereft in relation to the high standard of Taqwa of our Akaabireen. When the great Ulama and Muqallid Fuqahaa of earlier times were staunch Muqallideen, never adopting talfeeq, how can it then be accepted that the present-day Ulama with all their deficiencies in Ilm and Taqwa, have the right of talfeeq and slackening the ties of Taqleed. The ‘Deobandi-Salafi’ trend described by you is a nafsaani trend. It is the teaching of Iblees. It is shaitaan’s trap to deviate the Ulama from the Path of the Sunnah.

The Muqallid Ulama have no right to look beyond the Rulings and Principles of the Fuqaha and Aimmah-e-Mujtahideen of the Mathaahib. In exceptional cases of difficulty and need, the principles of our Math-hab can be employed to extract a ruling of another Math-hab of the Sunnah. But such cases are rare. But nowadays, quasi molvis who have no proper understanding of even the text books, and who lack in entirety in Taqwa, consider themselves on par with the Aimmah-e-Mujtahideen. They consider themselves qualified to deduct and formulate masaa-il and issue fatwa directly from the Qur’aan and Hadith. They are blind and dwell in deception and deviation. Shaitaan has adorned their evil manner and has succeeded in leading them by their noses.

The fast does not break.

Yes, the fast is valid.

The royalty which these organizations charge is haraam ribaa.

In additon to breaking the fast, this unfortunate person who indulges in this abomination is a mal-oon (accursed) according to the Hadith of Rasulullah (sallallahu alayhi wasallam). Qadha of the fast is incumbent.

For assisting poor and needy relatives even with Zakaat, here is a double reward. One reward for paying one’s Zakaat, and another reward for aiding a family member. A person may give his own Zakaat to any relative besides his roots and branches, i.e. besides his parents, grandparents, children and grand children.

Even if we have to assume for a moment that there are benefits in these radio stations, you will have to concede that there are benefits in pork, liquor and gambling as well. But such benefits do no make evil and filth halaal, Similarly, the smattering of benefit which you have discerned in these nafsaani media does not make the shaitaani stations and channels halaal. Their evil by far outweigh whatever little goodness has been imagined.

The imaamate of this faasiq haafiz is Makrooh Tahrimi. It is not permissible to appoint a faasiq to lead the Salaat. If no pious haafiz is available, it is better to perform Taraaweeh reciting the short Surahs than to allow the faasiq haafiz to lead the Salaat.

It is not permissible. The worker is guilty of abusing amaanat in so doing.

Yes, the obligation is fulfilled. The Ruku’ suffices for this Sajdah although it is not proper to adopt this method. The Sajdah should be made.

It is baseless. Haraam meat dos not become halaal by reciting Bismillaah. Meat becomes halaal when an animal has been correctly slaughtered according to the rules of the Shariah.

It is not permissible to change one’s natural hair and appearance in this way. It is a shaitaani act. According to the Qur’aan such changes wrought in natural appearance is the work of shaitaan.

There is a great dearth, in fact almost total unavailibility of Islamic liteature in English in terms of the Maaliki Math-hab. There are also no Maaliki Ulama versed in English of whom we are aware and to whom we could refer you to. In the circumstances, your adoption of the Maaliki Math-hab is pointless. You are unable to practice the Deen correctly without knowledge. Our advice is that you adopt the Hanafi Mah-hab. An abundant of literature in English is available according to the Hanafi Math-hab.

Ghusl is an adequate substitute for wudhu. Masah on the khuffain is valid if put on after ghusl.

It is not permissible to keep pet dogs even if not allowed into the house. The permissibility of keeping dogs apply to watchdogs, sheepdogs and the like. Only if there is a real need will it be permissible to keep a dog.

If the man and the woman were breastfed by the same woman during their infancy (i.e. 30 Islamic months from birth), then both are milk-brother and sister. Their marriage is not valid. They have to separate. The child will be regarded legitimate.

It is not Sunnat. If occasionally a dua is made in this way, it is permissible. But to establish it as a permanent custom is bid’ah.

What doubt can a Muslim have in such visits being haraam?

One may make dua aloud when alone. However, the Sunnat method and the best method is to make dua silently. There is greater humility and fervour in silent dua. The Qur’aan Majed and the Ahadith exhort silent dua.

It is not permissible for him to work in such a school where he will have to teach even females.

It is your Waajib duty to maintain him. Since he is a yateem, it is not permissible to extract unpaid service from him. You have to compulsorily pay him a wage for his service.

It is Makrooh and repugnant to live with a woman who does not perform Salaat and refuses to observe purdah. If she persists in her evil and haraam, then she should be divorced. A Muslim cannot live with a wife who refuses to perform Salaat. Her condition is akin to kufr.

A gift made during maradhul maut (the last sickness in which the person dies) has the effect of a wasiyyat. It is valid in one third of the estate. If the value of the vehicle is not more than one third the value of all the assets of the mayyit, the gift is valid. If it is more than one third the value of the assets, it will be valid only in one third of the value of the estate. The donee will have to pay in the amount which is in excess of one third. However, if all the adult heirs voluntarily uphold the gift, it will be valid. But the share of any minor heir may not be compromised. The consent of a minor is not valid. The minor will inherit his/her full share.

The Mufti Saheb has erred in his opinion. All the Akaabireen (Senior Ulama and Muftis) have always ruled that it is necessary for women to conceal their faces even during the state of Ihraam. However, the cloth of the niqaab should not be attached to the face. It should be hung over a protruding cap-like item over the head. This has nothing to do with Taqwa. And, if it is really based on Taqwa, then the instruction of the Qur’aan and Hadith is to adopt Taqwa. Thus, for a Mufti to give the opposite advice is a sign of his spiritual darkness and deviation.

A Mufti who advises people to act in conflict with Taqwa betrays the Amaanat of Ilm which he has acquired. It is a sign of sure dhalaal (deviation). Why should a man of knowledge desire to divert Muslim women from the path of taqwa when the Qur’aan commands Taqwa? There is something sinister brewing in the heart of such a Mufti. A man of Ilm does not embark on the propagation of acts which are in conflict with Taqwa. He, on the contrary, exhorts Muslims to adopt Taqwa because the emphasis of the Qur’aan and Hadith is on development of Taqwa. Besides this, the Fatwa of the Shariah is that women even during Ihraam should conceal their faces. They should only ensure that the Niqaab cloth is not in contact with the face.