Yes, there is Islamic substance in these theories. That substance is the substance of kufr. Every one of these baseless and ridiculous theories renders a person a murtadd (renegade) and places him outside the fold of Islam. These theories are utter drivel and in total conflict with the Qur’aan and Ahaadith. Keeping these two rebellious tribes imprisoned somewhere on earth and made invisible to others is not beyond the Qudrat (Power) of Allah Ta’ala. They will be let loose during the reign of Nabi Isaa (alayhis salaam). It is then that they will unleash their anarchy and spread havoc on earth. The appearance of Ya’juj and Ma’juj is among the major signs of Qiyaamah.

The errant, nufti-e-soo’ (evil mufti) of the shaitaani radio should answer this question. But since deep down in his heart his conscience tells him that every act he perpetrated from the very first step he took from his home in the direction of the haraam function and haraam braai and other escapades, was a mal’oon (accursed) one. He knows in the innermost recesses of his heart that he has betrayed Islam, betrayed Allah Ta’ala, betrayed Rasulullah (sallallahu alayhi wasallam), betrayed the community and sold his little Ilm and honour for a few miserable rands and a bit of cheap publicity that goes with such haraam affairs. The evil, vice and immorality of the whole accursed function organized in the name of the Deen are too glaring, hence there is no need to present an academic refutation of the haraam this radio mufti and the fundraisers had committed. Islam is today being pillaged by men decorated outwardly in Deeni garb for achieving fulfilment of the basest and vilest ambitions of the nafs.

The Witr of the Hanafis is not valid by following the misguided imam. Performing one raka’t separately is not valid in terms of the Hanafi Math-hab. Furthermore, Witr is Sunnat for the Shaafis and Waajib for Hanafis. Thus, the Waajib Salaat is not valid behind an imam who performs Sunnat Salaat. The argument of ‘unity’ is a figment of the imam’s nafs. Hanafis should perform their Witr separately. They should not join the jamaat led by the errant imam. At the same time, it is necessary to avoid involvement in fitnah which the deviate imam is sure to churn up if the Hanafis perform their own Witr Jamaat in the Musjid. After Taraaweeh, the Hanafis should leave the Musjid and organize their own Jamaat elsewhere so that the foolish imam is not afforded an occasion to initiate fitnah in the Musjid.

In the circumstances you are allowed to forgo fasting. After Ramadhaan, as soon as it becomes possible, make Qadha of the missed fasts.

Your ihram in Jiddah is valid. There is no need for the penalty.

The opposition to your laudable endeavours is weird and decidedly satanic. The Qur’aan severely castigates those who put impediments in the Path of the Deen. Those who seek to prevent you from your noble endeavour are like the kuffaar who create impediments in the path of Da’wat and Tableegh. Your efforts are commendable and of great merit. Continue with your Deeni Da’wat programme and ignore the stupid and destructive criticism of the detractors. You do NOT need any mandate from anyone whomsoever for your work of the Deen. Da’wat and Tableegh are not the functions of any particular jamaat or group. It is the inherent Islamic right of every Muslim to present Islam to others as best as he is able to. However, care should be taken to ensure that the muballigh does not propagate his personal ideas and opinions. If he is unaware of any Deeni mas’alah, he must compulsorily refer to the Ulama for guidance. May Allah Ta’ala reward you and sustain you in your endeavour to propagate Islam to the non-Muslims in your area.

Wasiyyat (a bequest) for a grandson is valid as long as he is not an heir who will inherit automatically on the death of his grandfather. A grandson will automatically inherit if his paternal grandfather had no living sons when he died. If the grandfather left behind a son, then the grandson will not inherit, hence the wasiyyat for him will be valid. The amount of the wasiyyat should not exceed one third the total value of the assets of the mayyit (deceased).

The money now belongs to his estate. It may not be distributed as Zakaat. Since he did express the desire for the money to be distributed as his Zakaat, it can be accepted as a wasiyyat which will operate in one third the value of his assets. If the amount he has set aside for Zakaat is not more than a third the estate value, it may then be distributed to the poor. If it is more than one third the estate, then the excess (the sum more than one third) cannot be distributed.

It is not compulsory. It is preferable.

Whatever is permissible during the state of purity is permissible during istihaadhah. Istihaadhah is also the state of purity. Tilaawat is therefore permissible.

It is obligatory for Shaafis to make the intention (niyyat) for the Ramadhaan fast during the night time which ends when the time for Sehri ends. The Ramadhaan fast for Shaafis is not valid if niyyat is not made during the night.

It is not permissible to attend such gatherings. Ta’ziyah (offering condolence to the bereaved) is not a function. It is not permissible to organize meals for people who attend such gatherings. Both men and women should abstain from these bid’ah customs organized in the name of Ta’ziyah.

The answer is not difficult. They simply should refuse to participate in this haraam affair. Every act besides the Janaazah Salaat in which these bid’atis indulge is haraam. The Huffaaz are adults and are accountable for their actions, All their arguments are baseless in the Shariah. It is not permissible for the Huffaaz to submit to the unlawful desires of their elders. They have no valid argument for participation in bid’ah and haraam. They should concern themselves with the pleasure of Allah Ta’ala, not the whims and haraam fancies of the elders and the community.

Yes, you have to compulsorily honour your promise. You may give the bread or its value to the poor. Such Sadqah should be given to only poor Muslims. While the Shariah does not impose such pledges, it is permissible and meritorious for one’s own islaah (moral reformation).

A miswaak should be placed erect, not horizontally. It is in conflict with the Sunnah to put it down flat. Doing so can impair the mind according to the Hadith.

There are no special acts of ibaadat (Duas, Salaat, etc.) for this Night. It is an auspicious Night which should be spent in ibaadat as much as one is able to. All customs associated with this night are bid’ah, even congregating at the Musjids for lectures.

Zakaat is not payable on either the property or the rental. At the end of your Zakaat year you have to pay Zakaat on all Zakaat taxable assets you own. Zakaat taxable assets are cash, savings wherever it may be, stock-in-trade, gold and silver in any form whatsoever and monies owed to you. If at the end of your Zakaat year you still have the rent or part of the rent, then Zakaat is payable on it. You do not pay Zakaat on that portion of the rent which you have used up during the course of the year.

Sajdah Sahw should not be made. Although it is not a requirement to recite a Surah in the third and fourth raka’t of Fardh, Sajdah Sahw does not have to be made if a Surah is recited in these raka’ts. Nevertheless, one should not intentionally recite a Surah in these raka’ts.

There is no Masnoon dua when yawning. The yawning should be restrained. The mouth should be covered with the back of the left hand, and if in Salaat in the Qiyaam position, with the back of the right hand.

Yes, Zakaat is obligatory on the money you have saved even if it was from the grant.

This directive is not valid. The house belongs to all her shar’i heirs according to the Shariah. Any heir can sell his/her share. If the heirs agree to retain the house, then those who occupy it have to pay rent. The rent should be divided among the heirs in proportion to their inheritance shares.

The prohibition is based on the Qur’aan, Sunnah and Ijma’ of the Ummah from the time of Rasulullah (sallallahu alayhi wasallam) down to the present time. The views and claims of the modernist juhhaal (ignoramuses) who are the slaves of kuffaar are of no substance. Simply discard their views in the trash can. This prohibition is so crystal clear that it requires no substantiation whatsoever. The views of stupid modernists do not affect the validity of the Ahkaam of the Shariah. Since music, according to Rasulullah (sallallahu alayhi wasallam) cultivates nifaaq (hypocrisy) in the heart, these modernist Munaafiqeen are hell-bent in their endeavours to promote their kufr belief.

No. Nabi (sallallahu alaihi wasallam) has forbidden the use of black colouring for the hair.

Most certainly! Maids and gardeners etc. also fall within the Shar’i category of ghair-mahram, hence purdah should be observed for them. Unfortunately, many people are under the misconception that purdah for domestics and non-Muslims is not necessary. There are many instances of illicit relationships between employers and domestic employees, and bosses with their female staff. This and many other Shar’i transgressions can be avoided if the Shariah is adhered to.

Insha-Allah, one will be absolved of the sin of consuming Haraam if one does not know of its being Haraam. However, the spiritual harm as well as physical harm that follow the consumption of Haraam is unavoidable, for example, the soul darkens and one will be lethargic in performing good deeds.

Nabi (sallallahu alaihi wasallam) said that the best Salaat of a woman is the Salaat which is performed in the innermost corner of her home. Allah Ta`ala has ordered that Muslim women remain glued to their homes. There is consensus of opinion amongst the Salf-e-Saaliheen (pious predecessors) that women should not attend the Masaajid for their 5 daily Fardh Salaat, so how can it be permissible for them to gather at someone’s home to perform a Sunnah Salaat?

A. A woman who leaves home in the state of Haidh (menstruation) and travels the distance of safar (77km. or more), will have to read full Salaat, not Qasr, upon reaching her destination, if she attains purity there. A woman’s intention for travel will not be considered whilst she is in Haidh. Travel distance will be counted only upon attaining purity. So, for example, if she attains purity on the way, then the distance to her destination will be considered. If the distance from the time she attained purity until her destination is the safar distance (77km. or more) then she will be regarded as a Musaafir and she has to perform Qasr Salaat. If the distance to her destination is less than 77 km., then she will have to perform Salaat in full.
If a woman leaves home in the state of purity and Haidh commences on the way or even at her destination, then in all cases, when she attains purity (i.e. before returning home), she is regarded as a Musaafir and has to perform Qasr Salaat.

A Muslim must not initiate the greeting of “Assalaamu alaikum” with a non-Muslim, but if the non-Muslim greets first, he should reply by saying: “Wa Alaik” or “Hadaakallah” (may Allah guide you).

No! It is Makrooh to place anything in front of one which may be a means of distraction when performing Salaat. There are some harms in placing the spectacles on the musallah when performing Salaat, especially in the Musjid. Amongst these harms are:
A distraction for those who can see it
It will not be possible for this musalli to move forward or sideways in Salaat if a space becomes vacant during salaat.
If the musalli has to leave the Musjid to renew his Wudhu, he may mistakenly tramp upon the spectacles.
The spectacles should be kept on while performing Salaat or placed in one’s pocket.

It is Makrooh (reprehensible) for children to stand in the saff together with the men. They should stand in a separate saff behind the men. If there is only one child, then he may stand in the saff with the men, otherwise not.

Yes, it is permissible. However, if one is performing the Qadha for a Salaat missed whilst at home, then the full Salaat should be performed, i.e. if one is performing the Qadha for a Zuhr Salaat missed when one was at home, then the full 4 Rakaats should be performed. Similarly, if one is performing Qadha at home, of a Salaat missed during a journey, Qasr should be performed, i.e. if one missed Zuhr Salaat whilst on a journey, only two rakaats Qadha will be performed, even if one is performing this Qadha at home.

Yes, Miswaak is also Sunnat for women.

Sajdah-e-Sahw should be made, if it is Fardh, Witr or Sunnatul Muakkadah Salaat. If Nafl, then Sajdah-e-Sahw is not made.

The sexual organs, bladder, glands, spinal cord, testicles, gall-bladder and blood are not permissible for eating. Besides these all other parts are permissible.

Yes, Pigeons are Halaal.

Yes. However, it is preferable to give it to Muslims. Also remember, Qurbani meat cannot be given in lieu for services rendered.

Tinkies” manufactured by Albany Bakeries are Haraam. Gelatine is used in one of the ingredients, although this is not shown on the wrappers.

No, this is not permissible. It is improper to interfere with the creation of Allah Ta’ala. Medication to suppress what is natural is harmful for the body which was given to us as a trust by Allah Ta`ala. The Shariah allows qadha of Fasts missed. Insha-Allah, a woman will receive the same reward when she keeps these missed fasts after Ramadaan.

Reciting “Bismillah” before partaking of meals is a Sunnat of Rasulullah (sallallahu alaihi wasallam) and it is a means of barakat upon the food. Meat of animals which are not slaughtered according to the Shariah, that is, by a Muslim who verbally recites the Name of Allah Ta`ala prior to slaughtering, will NEVER be rendered Halaal by the mere recital of “Bismillah”. The Qur`aan Majeed is explicit that the meat upon which the Name of Allah Ta`ala is not recited before slaughtering is Haraam. If the mere recitation of “Bismillah” on haraam food renders the Haraam food Halaal, then there would be no need for the Shar`i stipulation of thabah.

No! Hair and nails should not be cut whilst in the state of impurity.

No it is NOT permissible to have thikr programs in the Musjid, regardless of who initiates it. As you have rightly pointed out, this is and always was the habit and trade-mark of the Qabar Pujaaris (grave worshippers). In fact one booklet entitled “Rays of Truth”, which is a book written by the Ahl-e-Bid`ah, states on page 12, “Amongst other things note the following:….Sunnis make Zikrullah in the Masaajid in an audible voice.” . We are muqallids of Imaam Abu Hanifah (rahmatullahi alayh), and it is the ruling of Imaam Saheb that loud thikr (in the Musjid) is a Bid`ah. This is also the ruling of the other three Imaams of Fiqh.

It is Makrooh-e-Tahrimi to roll the sleeves and to bare the elbows during Salaat.

The Sunnah practice of our Nabi (sallallahu alaihi wasallam) was that whenever there was a fearful natural occurrence, he would hasten towards the Musjid and perform Salaat. With regard to the solar and lunar eclipse as well, the Sunnah practice was to perform Salaat. Nabi (sallallahu alaihi wasallam) said: “The sun and moon are two signs from amongst the signs of Allah. When you see them (in eclipse) then seek refuge in the Remembrance of Allah and Salaat.”
The practice of the Nabi (sallallahu alayhi wasallam) teaches us that these are occasions when a Mu`min should display fear for Allah Ta`ala. Looking directly at the eclipse demonstrates the opposite. The Salaat of the eclipses should be made extraordinarily long. In fact, the Salaat should last as long as the eclipse. It starts when the eclipse begins and ends with the completion of it. This is the original Sunnat and the best method. However, it is permissible to perform a shorter Salaat. This practice in itself will demonstrate to us that during the occurrence of the eclipse a Mu`min should be engaged in Salaat and not stand outside gaping at the sun. These events should instil fear for Allah Ta`ala in hearts of Muslims. It is a demonstration of Allah Ta`ala’s Qudrat (Power), that He can alter the norm of things. We are supposed to hasten towards Salaat and supplicate for His Mercy and Forgiveness. Even the scientists and doctors say that to look directly at the sun during an eclipse, is extremely harmful to the eyes. Therefore it is not permissible to look at the eclipse.

The Hadith of Rasulullah (sallallahu alaihi wasallam) is explicit with regard to this. Nabi (sallallahu alaihi wasallam) said: “Leave that in which there is a doubt for that in which there is no doubt”. There is another Hadith wherein it is mentioned that Halaal and Haraam are clear. Whatever is in-between them (doubtful things) should be refrained from, because whoever indulges in doubtful things, will ultimately get involved in Haraam. The example given is like that of a sheep which grazes on the border of two fields. It will not be long before the sheep trespasses into the adjoining field to graze. In view of this and in order for Muslims to safeguard their Imaan, it is necessary to abstain from all doubtful (Mushtabah) things. May Allah Ta`ala save us all from indulgence in doubtful and haraam things.

Yes this money is Halaal. Since the participant did not pay any money to receive this ‘prize’ it will not be regarded as gambling. This is a gift from the manufacturers of the soap.

Raffles are acts of gambling hence Haraam.

It is not permissible to delay iftaar until after Maghrib Salaat. Iftaar has to be made immediately after sunset. Once sunset is confirmed, iftaar should be made with dates or water. If dates are not available, water is sufficient. There is no need for pies, samoosas and sumptuous dishes at the time of iftaar. Rasaulullah (sallallahu alayhi wasallam) emphasized that iftaar should be made with water if dates are not available. After this light and beneficial method of iftaar, the Maghrib Salaat should be performed. Only after comfortably and peacefully having performed Maghrib and Awwaabeen Salaat should one partake of meals.

No, the Taraaweeh is not valid. The Qa’dah (Sitting) after the second raka’t is Fardh which the Imaam Saheb deleted, hence all four raka’ts are Nafl. He should have repeated two raka’ts Taraaweeh in this case. Furthermore, the Qiraa’t which he had recited in the four raka’ts Nafl should be repeated otherwise the Qur’aan Khatam in Taraaweeh will remain incomplete.

It is haraam to allow such fussaaq who dishonour the Shariah to lead the Salaat— any Salaat. They make a mockery of the Deen. Their craving for being Imaam in Taraaweeh is also a strong reason for debarring them. If a pious Haafiz is not available, it is infinitely superior to recite the short Surahs.

Yes, it is permissible.

Marriage is simply not valid here. The man is the paternal uncle of the daughters of his brother. How can he have such evil intentions? The question of marriage simply does not feature between a man and his nieces, whether maternal or paternal. In view of the fact that this uncle has lustful designs towards his niece, it now becomes Waajib (compulsory) for the observance of full hijaab. The nieces have to treat him as a complete stranger. He ceases to be a Shar’i mahram for them. Neither may they speak to him nor greet him nor appear in his presence without Hijaab, including niqaab.

Morally the woman is guilty of zina, though not in terms of the Zaahiri Shariah. The husband who permitted this vile, immoral haraam act is a Dayyooth (immoral cuckold who puts up his wife for prostitution). Inspite of the gravity of the sin and evil, the child is legitimate since it was born to a woman in wedlock. The paternity of the child is established. He will bear the name of this Dayyooth. The child will inherit normally. It should be understood that the test-tube technique is not permissible even if the husband’s sperm is used. And, the ‘fatwas’ of modernist so-called ‘fiqh academies’ of Egypt and Saudi Arabia carry no substance in the Shariah.

It is not permissible to imitate the kuffaar. Salaam is adequate. It is haraam to say ‘goodbye’ to a Muslim when Allah Ta’ala has ordained that our greeting is ‘Assalamu Alaikum’. Two sins are committed by adding ‘goodbye’ to the Salaam: (1) Imitating non-Muslims. (2) Implying that the salutation commanded by Allah Ta’ala is inadequate.

The principle is that it is not permissible to be dressed for Salaat (Namaaz) in a manner which is frowned on by the public. If one would not normally go into public or to respectable places and infront of honourable audiences in a particular type of dress, then it is not permissible to perform Salaat with such garments, e.g. one would not appear in court dressed in pyjamas or with the plastic/straw topees which the trustees have made available for such musallis who have neither understanding nor respect for Salaat. It is not permissible to perform Salaat with plastic and straw topees, the type you have mentioned and which we have already seen in some Musjids in Karachi. The Ulama who say that it is Makrooh Tahrimi are quite correct. Provision of plastic topees is not the answer for the ignorance of the people. The answer is ta’leem. The Ulama should speak on the topic repeatedly and make dua for the guidance of the errant brothers.

It is permissible. As long as vapour is not emitted, the fast will not break. If the oil is, for example, added to hot water and the steam/vapour is inhaled, the fast will break.

Qadha does not apply to Sajdah Tilaawat. Entire lifetime is valid time for Sajdah Tilaawat. Although the Sajdah Tilaawat should preferably be made immediately, the time for its discharge remains valid throughout one’s lifetime. It is Waajib to make all Sajdahs which have not yet been made. If these Sajdahs are not made and Maut arrives, one will be guilty of having grieviously sinned. And, there is no fidyah compensation for Sajdah Tilaawat.

According to the Hanafi Math-hab, of all the sea animals, only fish is halaal. All other sea animals are haraam. You should first produce Shar’i evidence to conclusively prove that the two fish mentioned in your question were whales and not fish. Do you doubt the power of Allah Ta’ala to create fish larger than the largest whales? The very fish which swallowed Nabi Yoonus (alayhis salaam), his three-day stay inside the belly of the fish, the fish gorging him out and depositing him on the shore (he did not swim to the shore), and the huge fish which the sea threw out for the Shaabah were all supernatural acts of Allah’s command. It is baseless to conclude that these fish were whales simply because of their size. Whales are mammals, not fish, hence haraam in terms of the Shar’i principle of the Hanafi Math-hab. And Allah knows best.

The money never came into your possession. The cheques are not money. Possession will be from the day you are given the money by your swindler friend. You do not have to pay Zakaat for the past years.

In the circumstances it is permissible to have the tooth repaired with gold.

Even a Muslim president of an Islamic country may not be allowed inside the Musjid if he is in the state of janaabat (greater ritual impurity). In fact, Muslims are not allowed to enter the Musjid if they are even in the state of Hadth (lesser impurity). They have to be free of janaabat and have wudhu when entering the House of Allah Azza Wa Jal. Non-Muslims are perpetually in the state of janaabat, hence it is not permissible to allow the non-Muslim president into the Musjid. If a non-Muslim agrees to take a full ghusl, he may enter the Musjid. However, it is still not permissible to allow a non-Muslim to address Muslims from the Musjid platform. The Musjid is Allah’s House consecrated and reserved for ibaadat (worship), not for any political or other kinds of worldly talks and activities. If there is a need for the president to address Muslims, another venue should be arranged.

Your argument is utterly baseless. Your ‘taraaweeh’ is bid’ah. It is not permissible to commence an ibaadat before its time. The validity of Taraaweeh is dependent on the sighting of the Ramadhaan hilaal (crescent moon). Performance of 20 raka’ts in jamaat as your community is doing is a bid’ah. If the moon is sighted, then although your Taraaweeh will be valid, its commencement without having received confirmation of the sighting is bid’ah. People should exercise some Sabr.

No, he is not restricted to the last ten Surahs. He may recite any Surahs and from anywhere of the Qur’aan Majeed.