Questions & Answers

Scholars agree on three general actions that nullify the fast:

1. Intentional consumption of food or drinks
2. Intentional consumption of liquids (e.g., water, juice, milk)
3. Engaging in sexual intercourse during fasting hours

Regarding the use of oil in the ears during fasting, Shaykh Muhammad ibn Salih al-'Uthaymin الله يرحمه stated that eye drops, kohl, and ear drops do not break the fast as there is no evidence suggesting so, and the eye and ear are not openings for food and drink consumption. (Fatawa al-Siyam, p. 206)

Shaykh 'Abdul Aziz bin Baaz الله يرحمه held a slightly different position, suggesting that if one tastes the drops, they should make up the fast as a precautionary measure. However, it is not obligatory, as the ears are not considered entry points for food and drink. (Majmoo Al-Fatawa 15/260)

The most accurate view is that using ear drops/oil does not nullify one's fast. However, it is advisable to avoid using them unless there is a dire necessity. This is in line with the principle of caution and preserving the sanctity of fasting.

Question: Salaam Alaikum, my question is regarding the prayer time for Fajr during the month of Ramadan, at my local mosque in Krugersdorp, the Fajr salah time before Ramadan was around 5:15 am (Adhan call at 5:00 am). Since Ramadan the prayer is now revised to 5:05 am for the first ten days, however it is still dark, doesn't look like the night is separating from the day. No spread of white line across the sky, can you please advise on this matter, I am of the opinion that the salaah is happening before it's time. Nautical twilight is around 5:20 am in the area. Please advise, Salaam Alaikum.

Answer:

From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).

The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.

Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.

Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"

He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."

In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.

As for the pregnant or breasfeeding woman, she will pay the fidyah and she will not have to make up for those days. This is supported by the following narrations:

Ibn 'Abbaas (radiyallaahu 'anhumaa) said: "If the pregnant woman fears for herself, or the breastfeeding woman for her child in Ramadān, then they are to break their fast and in place feed a poor person for each day and they are not to make up the missed days." [tafsir tabari]

Ibn 'Abbaas (radiyallaahu 'anhumaa) saw the mother of his child who was either pregnant or breastfeeding, so he said: "You are from those who fasts with much difficulty. Upon you is to feed in the place of your fast, a poor person for each day missed, and there is no making up the missed days upon you." [tafsir tabari, daarqutni]

Ibn 'Umar (radiyallaahu 'anhumaa) said: "The pregnant and breastfeeding women break their fast and they do not make Qadhaa (i.e. they do not make up what is missed)." [tafsir tabari]

Regarding the Fidyah:

A pregnant woman asked Ibn 'Umar (radiyallaahu 'anhumaa) about her fast, so he said: "Break your fast and feed for each missed day a poor person and do not make up the days." [daarqutni]

Ibn 'Umar (radiyallaahu 'anhumaa) was asked about a pregnant woman who fears for her unborn child, so he responded: "Let her break her fast and feed a poor person for each missed day one mudd of wheat." [musnad shafi, bayhaqi]

A mudd is both hands cupped together which equates to 600 grams. So, a Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]

That which is obligatory is half a saa' of wheat or a saa' of dates, raisins, barley or dried yogurt or any other kinds of foods that can take their place, such as rice and other staple foods.

The proof is the statement: Urwa Ibn az-Zubair who said, Asma Bint Abu Bakr, during the time of the messenger صلي الله عليه وسلم, used to give the zakah on behalf of her family, to the free and the slaves among them. She would give half a saa' of wheat or a saa' of dates, according to the measures and a saa that would support them. (at tahaawi volume 2/43).

As for giving other than wheat, then it should be a saa'. The proof is as follows: Abu Saeed Al khudri who said, we used to give zakat Al fitr as a saa' of meal, Barley, dates, dried yogurt or raisens. (agreed upon by Bukhari and Muslim)

As for the amount of a saa' or half a saa': Prophetic saa' is 2.4kg, and half a saa' is 1.2kg. [Shaykh an-najmi]

As for giving the value of zakaa tul fitr in money instead of actual food, it is not allowed, the hanafee mathab allows this but there is no mention of this in the Quran nor sunnah nor did the sahaabah mention it.

Imaam an nawawi (May Allah have mercy on him) stated: according to most of the jurist, it is not allowed to give its value, however Abu haneefah (May Allah have mercy on him) has permitted it. (Imaam nawawi mentioned it in the commentary of Muslim volume 7 page 20).

However, you may appoint an organisation to carry out this responsibility on your behalf by sending them the cash to buy 2.4kg of staple food as stated above to distribute it before the Eid Salaah.

Since your question is in two parts, it will be answered as such.

The response to the first part is as follows:

The Shafi Madhab, which means the Shafi way in practicing the religion, is named after one of the great scholars of Islam, Imaam muhammed ibn Idrees ash-Shaafi'ee, Rahimahullah, who was born in the year 150 AH and who passed away in the year 204 AH. He formulated a methodology in Islamic Jurisprudence which was implemented and taught by his students after him, like Imaam Al-Muzanee for example.

It must be noted that Imam Ash-Shafi did not ask people to follow his Jurisprudence methodology to the exclusion of the other Imams but rather he was focused on practicing Islam in the way which he believed was taught by the prophet sallallaahu alayhi wa sallam. This was the motive of all of the other Imams.

What Imaam Ash-Shafi wanted and hoped for from all his companions and students is to seek the authentic Sunnah of the prophet sallallaahu alayhi wa sallam and practice that in all matters of the religion, whether in Creed or Jurisprudence, after all he was not calling to himself but to the religion of Allahu subahaanahu wa ta'aala.

If one has studied Jurisprudence under the shafi Madhhab then it is fine as long as should he find issues there-in which oppose what the prophet sallallaahu alayhi was upon and instructed, then he immediately adopts that which is the Sunnah abandoning the view of the Madhab.

In response to the second part:

The inclusion of the nose and mouth in wudhu, as being Fardh (compulsory) to wash is a view held by classical scholars like Imaam Ahmed ibn Hambal, Hammaad ibn abi Suleyman, Ishaaq ibn Raahaway and others, Rahimahumullaah, is not something new.

A salafi student of knowledge follows the evidence which points to a Hadith indicating that Abdullah ibn Abbaas radhiyallaahu anhumaa stated that the prophet sallallaahu alayhi wa sallam said "gargle the mouth and wash the nostrils and the two ears are part of the head," (meaning that they fall under the ruling of the head which is masah and not to be washed, whereas the nose and mouth are part of the face and as such need to be cleansed by washing) graded as authentic by Shaykh ul hadeeth: Al-Albaani, Rahimahullah: Sahih al Jaami.

It is clear from the above that Salafiyyah is evidence based methodology, which is what the imaams followed, practiced and preached.

If the du'aa is made in the last raka'ah of the Witr salaah at the place of the qunoot, it will be correct. However if it is made after the Salaam in congregation, then it will be an innovation, as that action has not been transmitted from the messenger صلى الله عليه وسلم and his sahabah رضي الله عنهم, and upon us is to follow their way.

As for the advice regarding it, is that if one is unable to perform salaah at a masjid which does not practice these innovations then he should leave the gathering when this is being practiced, and if he has the ability to advise the leaders then he should do so with sincerity and knowledge.

We ask Allaah guide us to that which is correct and upright and the He keeps us firm upon the path.

All praise is due to Allaāh, Lord of all creation. May peace and blessings be upon the noblest of Messengers, our Prophet Muhammad, his family, and all his Companions رضي الله عنهم.

Alhamdulillah, you have chosen a noble and honorable name for your son - Mu'awiyah - a name that carries strength in its meaning and honor in its legacy.

The Meaning & Virtue of the Name

• Linguistically, "Mu'awiyah" comes from al-'awi (strength), referring to a man who reaches maturity and becomes strong enough to lead and resolve matters with wisdom. [Lisān al-'Arab 15]
• It was the name of the noble Companion Mu'awiyah ibn Abi Sufyan (may Allaāh be pleased with him), the scribe of revelation, brother of Umm Habibah (may Allaāh be pleased with her, the Prophet's wife), and a just leader. [Al-Isābah, Ibn Hajar]
• Imam Ahmad ibn Hanbal (may Allaāh have mercy on him) affirmed it is permissible to refer to him as "Mu'awiyah, the maternal uncle of the believers" due to his relation to Umm Habibah. [Al-Sunnah, al-Khallāl]

A Name Accepted by the Righteous Predecessors

Many Companions and scholars were named Mu'awiyah. Ibn Hajar records over 27 Companions with this name in Al-Isābah, and al-Dhahabī mentions a good number of Tabieen in Siyar A'lām al-Nubalā [25/448].

The Prophet (peace be upon him) never changed this name, and even made du'a for Mu'awiyah (may Allaāh be pleased with him):

"Allāhumma-j'alhu hādiyan mahdiyan wa-hdi bihi"
"O Allaāh, make him a guide, rightly guided, and guide others through him." [Sunan al-Tirmidhī 3844, authenticated by al-Albānī]

Warning Against Reviling Mu'awiyah

Those who attribute evil to Mu'awiyah (may Allaāh be pleased with him) follow the path of the extremist Rawāfid (Shia) who abandoned the way of Ahl al-Sunnah. The Prophet (peace be upon him) warned:

"Do not revile my Companions, for by the One in Whose Hand is my soul, if one of you spent the equivalent of Uhud in gold, it would not equal a handful of one of them, nor even half of that." [Sahih al-Bukhari 3673]

Alhamdu lillah, the marriage process in Islam is simple however there are requirements for it to be correct according to the sunnah, and that is to have a waliy (legitimate guardian) and two witnesses and they must be all muslims.

Traditional ways and etiquette which is not part of the religion of the disbelievers and does not oppose and violate the Sunnah and Shari'ah may be accommodated where the necessity arises and an example of this is giving gifts to the parents etc. Such an action can facilitate Dawah activities in the family.

In the case where a legitimate guardian is not found due to the family of a woman being non-muslims then she is to be married by a muslim judge who represents her in an islamic court. the prophet ﷺ said:

"No marriage without the legitimate guardian and two trustworthy witnesses" [Saheeh Al-Jaami' 3/21]

and the prophet ﷺ also said: "... a leader is a legitimate guardian for the one who does not have a legitimate guardian" [Saheeh Abi Dawud 2083]

then in a case where she is in a land with no islamic rulership or Islamic courts then she chooses who will represent her in marriage as a guardian. this is in accordance to the fiqh principle: "Necessities permit the forbidden"

imaam Ibn Qudaama Al-Maqdisiy said: "If the woman does not have a legitimate guardian or someone of authority to marry her off then what is related from Ahmad is that a just man may marry her off with her permission" [Al-Mughnee 7/351]

what is referred to as "a just man" is a righteous muslim as was mentioned by the scholars.

Even though her parents cannot be her legitimate guardian islamically it is still recommended that she consults them to avoid problems and to show regard of their parenthood. In the consultation process due consideration is given to the command of being dutiful to parents but not that they can make any decisive rulings or judgements in opposition to the Shari'ah.

If a person breaks their fast before the actual sunset time due to a genuine mistake or uncertainty about the time, they should immediately stop eating/drinking once they realize their error.

The ruling depends on the circumstances:

1. If it was a genuine mistake: The person should make up (qada) that day of fasting, but no kaffarah (expiation) is required.
2. If there was negligence: Such as not checking the time properly when they had the means to do so, they should still make up the day and seek forgiveness.

Evidence: The principle in Islamic jurisprudence is that genuine mistakes are forgiven, as Allah says: "Our Lord! Do not punish us if we forget or make a mistake" (Al-Baqarah: 286), and Allah responded: "I have done so."

Shaykh Ibn Uthaymeen (rahimahullah) said: "If someone breaks their fast thinking that the sun has set, but then discovers that it had not yet set, they must make up that day, but they do not have to pay kaffarah because they did not deliberately break their fast."

Practical advice: Always verify the exact sunset time from reliable sources and wait a few extra minutes to be certain before breaking the fast.

The ruling on ejaculation during fasting depends on whether it was intentional or unintentional:

1. Unintentional ejaculation (wet dream):

If ejaculation occurs through a wet dream during sleep, this does NOT break the fast. The person should perform ghusl (ritual bath) and continue their fast.

Evidence: The Prophet (صلى الله عليه وسلم) said: "Allah has forgiven my ummah for what they do by mistake, what they forget, and what they are forced to do." [Ibn Majah]

2. Intentional ejaculation:

If ejaculation occurs through intentional sexual activity (masturbation, sexual intercourse, or deliberate stimulation), this DOES break the fast.

In this case, the person must:

• Make up (qada) that day of fasting
• If it was sexual intercourse during Ramadan, kaffarah (expiation) is also required
• Seek sincere repentance (tawbah)

3. Ejaculation due to looking or thinking:

If ejaculation occurs merely from looking at something arousing or having sexual thoughts without physical contact, the majority of scholars say this breaks the fast and requires making up the day.

Shaykh Ibn Baz (rahimahullah) said: "If a fasting person ejaculates due to sexual desire, whether through masturbation or by looking repeatedly at women or sexual images, his fast is broken and he must make up that day."

Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.

The Sunnah Practice:

The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:

• Saying "Astaghfirullah" three times
• Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
• Reciting Ayat al-Kursi
• Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
• Making personal dua

Individual vs. Congregational Dua:

Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.

Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.

Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."

Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.

A menstruating woman cannot perform tawaf around the Kaaba or enter the Masjid al-Haram, but she can perform other acts of Umrah once she becomes pure.

What she CANNOT do during menstruation:

• Enter the Masjid al-Haram - This includes the area around the Kaaba
• Perform Tawaf - This is the most crucial part that requires purity
• Touch the Mushaf (Quran) directly
• Perform formal prayers (Salah)

What she CAN do during menstruation:

• Make dhikr and dua - Remember Allah anywhere
• Read Quran from memory or digital devices (according to many scholars)
• Listen to Quran recitation and Islamic lectures
• Prepare for the rituals once she becomes pure

When menstruation ends:

Once the menstruation stops and she performs ghusl (ritual bath), she can:

1. Enter the Masjid al-Haram
2. Perform Tawaf around the Kaaba (7 circuits)
3. Perform Sa'i between Safa and Marwah (if not done before)
4. Cut/trim her hair to complete the Umrah

Evidence: The Prophet (صلى الله عليه وسلم) told Aisha (رضي الله عنها) when she got her period during Hajj: "Do everything that the pilgrim does except do not perform tawaf around the House until you become pure." [Bukhari & Muslim]

Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:

Conditions for wiping over socks:

1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking

Duration of wiping:

• For a resident (non-traveler): 24 hours (one day and night)
• For a traveler: 72 hours (three days and nights)

The time starts counting from the first time you wipe over them after breaking wudu.

How to wipe:

Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.

When wiping becomes invalid:

• The time limit expires
• The socks are removed
• Janabah (major impurity) occurs - requiring ghusl
• The socks become torn in a way that exposes the foot

Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]

Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.

Legitimate reasons for combining prayers:

1. Travel (Safar):

During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:

• Dhuhr and Asr together
• Maghrib and Isha together

This can be done by advancing the later prayer or delaying the earlier one.

2. Rain and severe weather:

When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.

3. Illness:

When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.

4. Genuine hardship:

Situations that cause real difficulty, such as:

• Medical procedures or hospital stays
• Emergency situations
• Situations where leaving would cause significant harm or loss

What is NOT a valid reason:

• Regular work schedule
• School or university classes
• Social events or entertainment
• General convenience or laziness
• Traffic or normal daily activities

Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]

Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."

There is a difference of opinion among scholars regarding Zakat on women's gold jewelry. The stronger opinion is that Zakat is due on all gold that reaches the nisab, whether worn or not.

The Stronger Opinion (Zakat is due):

This is supported by:

• General texts about Zakat on gold and silver
• The hadith of the woman with gold bracelets: The Prophet (صلى الله عليه وسلم) asked a woman wearing gold bracelets: "Do you pay Zakat on these?" When she said no, he said: "Would it please you if Allah puts bracelets of fire on you on the Day of Judgment?" [Abu Dawud, authenticated by Al-Albani]

Practical Application:

Nisab for gold: The nisab (minimum threshold) for gold is 85 grams of pure gold.

Rate of Zakat: 2.5% of the total value annually.

How to calculate:

1. Determine the total weight of pure gold
2. If it reaches 85 grams or more
3. Calculate 2.5% of the current market value
4. Pay this amount annually

Shaykh Ibn Baz (rahimahullah) said: "The correct view is that Zakat is due on gold and silver jewelry if it reaches the nisab, whether it is worn or not."

Recommendation: Given the difference of opinion, it is safer and more cautious to pay Zakat on all gold jewelry. This ensures one fulfills their obligation according to the stronger evidence.

The time for eating and drinking during suhur ends when the true dawn (Fajr Sadiq) begins, which is when the Fajr adhan should be called.

The General Rule:

Once you hear the Fajr adhan, you should immediately stop eating and drinking, as the fasting time has begun.

What if you have food in your mouth?

If you have food or drink in your mouth when you hear the adhan:

• You may swallow what is already in your mouth - this does not break the fast
• Do not take any new food or drink into your mouth
• Do not continue chewing if you haven't swallowed yet

Evidence:

The Prophet (صلى الله عليه وسلم) said: "When one of you hears the call to prayer while the vessel is in his hand, let him not put it down until he fulfills his need from it." [Abu Dawud, authenticated by Al-Albani]

This hadith indicates that if you are in the process of eating/drinking when the adhan begins, you may finish what you have started, but you should not begin eating something new.

Important Notes:

• Be cautious with timing: It's better to finish suhur a few minutes before the expected adhan time
• Trust reliable sources: Make sure the adhan is called at the correct time based on accurate calculations
• When in doubt: It's safer to stop eating immediately when you hear the adhan

Recommended practice: The Prophet (صلى الله عليه وسلم) encouraged eating suhur and delaying it until close to Fajr time, but not so close that one risks eating after the time has entered.

The reason why the conventional Insurance products are considered as impermissible in Islam is on account of three factors:

1. Gharar (Uncertainty):

Conventional insurance involves uncertainty regarding the premium and the payout, which can lead to excessive ambiguity in contracts.

Ibn al-Qayyim (rahimahullah) defined it comprehensively, saying: "It is something whose occurrence is unknown, or whose reality and amount are unknown."

This happens a lot in conventional insurance in that premiums fluctuate, due to various factors which are based on market instability or change of regulations in a country etc., which results in benefits changing. These types of uncertainties renders contracts invalid.

Evidence: The Messenger of Allah (صلى الله عليه وسلم) forbade the sale of pebbles (using pebbles as a yardstick in transactions) and the sale of uncertainty. [Narrator: Abu Hurairah • Muslim, Sahih Muslim (1513)]

2. Riba (Interest):

Insurance companies often invest premiums in interest-bearing instruments, which are not permissible in Islam. There are also other forms of riba, related to input of the client versus the output by the insurance company.

Evidence: Riba is haram as expounded in Surah Al-Baqarah: verses 275-279

3. Maysir (Gambling):

Some aspects of insurance resemble gambling, as policyholders are betting on events that may or may not happen.

Evidence: Gambling is haram as mentioned in Surah Al-Baqarah: verse 219

Permissible Insurance - Takaful:

There are Islamic alternatives like Takaful, which is structured to comply with Shariah principles. Takaful is based on mutual assistance, shared responsibility, and cooperative risk-sharing, addressing the concerns present in conventional insurance.

Shaykh Ibn Baz (rahimahullah) explained the basis of Takaful as follows:

"The second type of insurance: Cooperative insurance among Muslims: Its purpose is not usury or uncertainty, but rather cooperation. This is called cooperative insurance. It is as if the people of a village, tribe, neighborhood, or family come together to donate a certain amount of money - each one donating something every month: one hundred riyals, one thousand riyals, or every year - and they say: We will collect this to help the poor among us and whoever is afflicted by an event, such as murder or something else, from whom blood money is paid. And thus they help the poor and needy, and the debtor who has debts, they pay on his behalf, and whoever is killed, for example, by being run over or over and has some of the blood money owed, they help him. The purpose of this is nothing but assistance."

A Takaful insurance product is thus based upon the above-mentioned outline of Shaykh Ibn Baz (rahimahullah).

May Allah (سبحانه وتعالى) grant us all Tawfeeq.

Alhamdu lillah, ISLAM determines what is good and what is bad, what is accepted and what is not accepted. What is obligatory upon a Muslim is to adopt Islam as his way of life. All culture and customs have to be checked according to the laws of Allah found in the Qur'an and the authentic Sunnah. Whatever cultural practices and customs that opposes the Book and the Sunnah, such have to be rejected and not acted upon, for indeed the true identity of a Muslim is his Islam before his nationality, tribe, clan or background. That is what a muslim identifies as, before any identity. Allah says:

"Today I have completed your religion for you and perfected my bounties upon you and I am pleased with Islam for you as a religion" (Surah Al-Ma'idah v:3)

The companions understood that when they embraced Islam it was above everything else and it had to be their only guide in life.

Salman Al-Farisiy (رضي الله عنه) was a Persian and when he embraced Islam he used to say:

"My father is Islam, there is no father for me other than it whenever they tribally boast with Qays and Tameem" (Two noble Arab tribes)

Umar bin Al-Khattab said: "We are a people whom Allah has honored through Islam. If we seek honor in anything other than Islam, Allah will humiliate us" [Al-Haakim]

Customs Within Islamic Boundaries

As for the norms and customs that people are used to, and those customs do not oppose the Quran and the Sunnah and the way of the Sahaabah, like the customs on how certain people wear, what they are used to eat and similar norms like these then the scholars have mentioned that one can indulge in such customs as the Fiqh principle states:

"The custom is ruled with"

This is if the custom is within the boundaries of Shari'ah and it does not oppose any Quranic verse or authentic Hadeeth and it is not related to beliefs or superstition. There is no custom or culture above the Deen of Allah. Allah said:

"The dye (religion) of Allah, who is better than Allah at dyeing!?"

Qatadah said regarding this verse: "The Jews dye their children as Jews, and the Christians dye their children as Christians, and the dye of Allah is Islam, and there is no dye better or purer than Islam" [Tafseer Tabari; Tafseer of Surah Baqarah verse 138]

Sheikh Ibn Baaz (رحمه الله) said: "It is the duty of every Muslim not to rely on customs, but rather to compare them to the pure Shari'ah. Whatever it approves of is permissible to do, and whatever it does not then it is not allowed. People's habit of something is not evidence of its permissibility. All the customs that people have become accustomed to in their countries or among their tribes must be compared to the Book of Allah and the Sunnah of His Messenger ﷺ, whatever Allah and his messenger ﷺ allowed then it is allowed..." [Majmoo'ul-Fatawa 6/510]

Firstly we ask Allah to guide your mother to Islam and grant you good in this world and the hereafter.

It is not permissible to request supplication from a non believer, as they are generally not deserving of acceptance of dua, even the Dua of a believer who eats, drinks haram Allah does not accept his dua because of there being a preventive for the acceptance of the supplication of a believer. As for a kaafir their kufr prevents general acceptance of their supplication, the proof is the statement of Rasul صلي الله عليه وسلم:

"Verily, Allah is Good and accepts only that which is good. Allah commanded the believers with what He commanded the Messengers. He said: 'O Messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing.' And He said: 'O you who have believed, eat from the good things which We have provided for you.' Then He mentioned a man who has traveled a long way, disheveled and covered in dust, stretching his hands to the sky, saying: 'O Lord, O Lord!' But his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with unlawful things. So how can his supplication be answered." (Muslim)

If Allah rejects the supplication of a believer because of action which are haram, Allah will not accept the Dua of a kaafir who commits the greatest of sins, which is shirk. Allah says:

"Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray." (Surah An-Nisa 116)

Exceptions

The Dua of the kuffaar will not be accepted in general except in the following situations:

• When a kaafir is in distress
• When a kaafir is oppressed

Sheikh Uthaymen (رحمه الله تعالى) explains: If a kaafir calls out to Allah out of distress or oppression, so indeed he will be answered. When a kaafir has been oppressed then he makes a supplication against the oppressor his supplication will be accepted, when a kaafir is in a state of distress Allah will answer his call.

In conclusion it is not permissible to seek supplication from a disbeliever and their supplication are not accepted but only in two instances: When they are oppressed and when they are in distress.

The Qur'aan, which was revealed to the prophet Muhammad sallallaahu alayhi wa sallam, via Jibreel Alayhissalaam is indeed perfect and complete.

Evidence of Preservation

Uthman radhiyallaahu ordered Zayd ibn Thabit, Sa'id ibn al-'As, Abdullah ibn al-Zubayr, and Abd al-Rahman ibn al-Harith ibn Hisham to copy it (Al - Qur'aan) into the copies (scrolls) of the Qur'an. He said to them: If you and Zayd ibn Thabit disagree over any of the Arabic of the Qur'an, then write it in the dialect of the Quraysh, for the Qur'an was revealed in their language. So they did.

Narrator: Anas bin Malik • Al-Bukhari, Sahih Al-Bukhari (4984) • [Sahih]

This work carried out by the third Khalifa in preserving the text of Qur'aan was widely accepted by the mainstream Muslim community from back then leading up to this day.

In the mainstream Muslim community, there is a consensus that the Qur'an has been preserved in its original form since it was revealed to the Prophet Muhammad sallallaahu alayhi wa sallam. This belief is based on the understanding that the Qur'an has been transmitted through both written and oral traditions, ensuring its accuracy and consistency over time.

While there are minor differences in recitation styles, known as "qira'at," these do not affect the meaning of the text and are considered authentic variants that originate from the time of the Prophet sallallaahu alayhi wa sallam.

The Salafi View

The Salafi view on the Qur'aan is that it is the uncreated speech of Allahu subahaanahu wa ta'aala and has been preserved and free from distortions from the time of revelation to the prophet Muhammad sallallaahu alayhi wa sallam leading to this day.

Allahu subahaanahu wa ta'aala has taken it upon himself to safeguard the Qur'aan from any distortions:

"Surely We have revealed the Reminder and We will most surely be its guardian." (Surah Al-Hijr, Verse 9)

The Salafi view is therefore the mainstream view that the Qur'aan is preserved since revelation and is free of errors or distortions and whoever says otherwise is making a false claim.

Origins of Ratib Al-Haddad

The Ratib Al-Haddad was started in Cape Town by the slaves who were brought via the Dutch. It is said that the Muslims were not allowed to gather to worship Allah, so they started reciting the Ratib, by reciting the Ratib Al-Haddad in a manner of singing together. That's why the Capetonians render the Ratib in a singing manner, while in most cases distorting the meaning of the Qur'an because of incorrect pronunciation. It is believed that Tuan Yusuf was the one who introduced it. It is said that it was learned from Al-Haddad, a Soofi Shaykh from Yemen. As for practicing the Ratib on a Thursday night, it is due to it being the night of Jumu'ah.

The Problem with Ratib Al-Haddad

The Ratib Al-Haddad has a special book formulated by Al-Haddad, which is a known practice of Soofies calling to themselves and having their own wird (daily athkaar compiled by the Soofi leader) which is not based upon the Qur'an and Sunnah, meaning fabricated virtues are added, or some add new salawat which the Prophet ﷺ did not teach. Most of these awraad are received in dreams by these Soofi Shaykhs, while Allah has favored us and completed the Deen during the lifetime of Muhammad ﷺ. Allah says:

"Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your way." (Surah Al-Ma'idah, ayah 3)

Imam Malik (رحمه الله) said: "He who innovates an innovation in Islam and deems it to be good has claimed that Muhammad ﷺ has betrayed his trust in delivering the message, because Allah says: 'This day have I perfected for you your religion.' [Surah Al-Ma'idah 5:3]. And whatever was not part of the religion then is not part of the religion today." [Al-I'tisaam (1/17)]

The Correct Approach During Hardship

All actions that were not approved by the Prophet ﷺ nor the salaf are deemed as bid'ah. Whenever Muslims are faced with any calamities or difficulties, they should return to the Sunnah of the Prophet ﷺ and the practices of the salaf. For example, at the beginning of the call to Tawheed in Makkah, the Muslims were oppressed; they were in a state of weakness and could not worship Allah openly. The Sahabah (رضي الله عنهم) gathered in the house of Arqam to learn the Qur'an and Sunnah secretly. If the first Muslims in Cape Town had returned to the Sunnah, they would not have formed a singing form of dhikr; they would have taught Islam secretly.

Evidence Against Group Dhikr

Shouting and singing dhikr, and all types of dhikr that are done in this manner, are a Bid'ah. Gathering on specific nights to make dhikr in a group is bid'ah and was not practiced by the Prophet ﷺ.

Allah says in the Qur'an about general dhikr:

"Remember your Lord within yourself with humility and in fear without a loud voice." (Surah Al-A'raf, ayah 205)

Abu Musa (رضي الله عنه) narrated: We were along with Allah's Messenger ﷺ on a journey when the people began to pronounce "Allahu Akbar" in a loud voice. Thereupon Allah's Messenger ﷺ said: "O people, show mercy to yourselves, for you are not calling One who is deaf or absent. Verily, you are calling One who is All-Hearing and Near to you and is with you." (Sahih Muslim)

Ibn Mas'ood's Rejection of Innovation

Amr ibn Salamah narrated: "We were sitting by the door of Abdullah ibn Mas'ood before lunch, so that if he came out, we could walk with him to the Masjid. Abu Moosaa al-Ash'aree came and said: 'Has Abu Abdur-Rahmaan come out yet?' We said: 'No.' So, he sat down with us, waiting for him to come out, and when he came out, we all gathered towards him, and Abu Moosaa said: 'O Abu Abdur-Rahmaan! A while ago, I saw something in the Masjid which I disliked. But, Alhamdulillah, what I saw was nothing but good.' He said: 'What was it?' Abu Moosaa said, 'If you live longer, you will see it too.' Then Abu Moosaa said, 'I saw a group of people sitting in circles waiting for the prayer. In every circle there was a man, and in their hands were small stones, and he would say: 'Say: Allaahu Akbar 100 times,' and they would say 'Allaahu Akbar' 100 times. Then, he would say, 'Say laa ilaaha illAllaah 100 times,' and they would say 'laa ilaaha illAllaah' 100 times, and he would say, 'Say SubhaanAllaah' 100 times,' and they would say 'SubhaanAllaah' 100 times.' Abdullaah ibn Mas'ood said, 'So what did you say to them?' He said: 'I did not say anything to them, rather I waited for your opinion [or 'I waited for your command'].' He said: 'Why did you not command them to count their bad deeds [i.e., seek forgiveness for your deeds] and guarantee them that their good deeds would not be lost?!' Then he walked and we walked with him until he reached one of those circles and he stood there and said, 'What is this that I see you doing?' They said: 'O Abu Abdur-Rahmaan! These are nothing but small stones with which we are counting, saying 'Allaahu Akbar, laa ilaaha illAllaah and SubhaanAllaah.' He said, 'Count your sins; I guarantee that you will not lose anything of your good deeds! Beware, O Ummah of Muhammad! How quick you are to your destruction. Here we are, the Companions of your Prophet – abundant, everywhere, and here is his clothing which has not been thrown away and his utensils have not been broken. I swear by Him in Whose Hand is my soul, you are either an Ummah more rightly guided than the Ummah of Muhammad or you are opening the door of misguidance.' They said; 'We swear by Allaah, O Abu Abdur-Rahmaan, we did not intend anything but good.' He said: 'How many a time people intend good but will never achieve it. Verily the Messenger of Allaah narrated to us, 'Indeed there will be a people who read the Qur'aan but it does not pass beyond their throats.' I swear by Allaah, I do not know perhaps most of such people are from amongst you.' Then he went away. 'Amr bin Salamah said, 'We saw some of those sitting in those circles fighting on the Day of Nahrawaan, along with the Khawarij.'" [Recorded with the above wordings by ad-Daarimee (1/68-9)]

Conclusion

In conclusion, an action might apparently seem good (reciting of Qur'an, seerah, dhikr) but it can never be good if the Prophet ﷺ never practiced it, said it, nor approved it.

Aisha reported: The Messenger of Allah, ﷺ, said, "Whoever innovates into this matter of ours that which does not belong to it, it will be rejected." (Sahih Al-Bukhari 2697, Sahih Muslim 1718)

Abdullah ibn Amr ibn al-'Aas (رضي الله عنهما) narrated:

The Messenger of Allah ﷺ said:

"Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately."

(Abu Dawud, graded as Hasan by Al-Albaani)

Application of the Hadith

Based on the above hadith, one would start encouraging them to perform their Salaah from the age of seven and beat them for neglecting it at the age of ten.

However, Shaykh Ibn Baaz explained that this beating should not involve any kind of abuse, be it verbal or physical, but rather it should be as a means to achieve the objective — to encourage the good and prevent the evil.

Selling What You Don't Possess

Firstly, it is not permissible to sell a product which you do not yet possess.

Proof: Sunan Abī Dāwūd (3503)
Narrated Ḥakīm ibn Ḥizām (RA): Ḥakīm asked the Prophet ﷺ: "O Messenger of Allah, a man comes to me and wants me to sell him something which is not in my possession. Should I buy it for him from the market?"
He replied: "Do not sell what you do not possess."

Deposit System (ʿArbūn)

As for working with a deposit system or taking a portion of the payment (such as a 50% non-refundable deposit), this will only be permissible on the condition that the seller owns the product and clearly states the conditions in the contract/agreement between the buyer and seller.

Conditions:

1. The seller must own the product in order to do such a transaction. If not, then it is the same as selling that which you do not own, which is not permissible.
2. It must be clearly stated in the contract or agreement that the deposit is part of the sale (this is known as ʿarbūn).
3. The buyer must grant you permission to use it. The contract must be transparent and free from gharar (uncertainty) or unjust enrichment.

If the deposit is given merely as a security trust without permission to use, then it is not permissible to use it until delivery or until explicit permission is granted.

Evidence

Ibn Qudāmah (رحمه الله) in al-Mughnī (4/347) mentioned that Imām Aḥmad considered it permissible if the conditions are met.

An athar from ʿUmar ibn al-Khaṭṭāb (RA): A man bought a mount with the condition: "If I take it, the price is such-and-such; if I do not, then you keep this amount."

Shaykh Ibn Bāz's Fatwa

Shaykh Ibn Bāz (رحمه الله) was asked: At car showrooms, if the showroom owner takes a deposit from the buyer who agreed to the price of the car, but later the buyer changes his mind, can the showroom owner keep the deposit?

Answer: This matter has details. If an agreement was reached between the buyer and seller, and the buyer gave a deposit on the condition that: "If I take the car, the deposit will form part of the price. If I do not, then you keep the deposit," then this is permissible. There is a difference of opinion among the scholars, but the correct view is that it is valid, because the condition is clear and agreed upon. Muslims are bound by their conditions.

Conclusion

If the product is owned by the seller, the terms of the contract are transparent, and the buyer gives his consent by fully understanding the conditions without any gharar (uncertainty/excessive risk), then it is Islamically permissible to take a deposit (ʿarbūn).

As for the scenario mentioned of withholding 50% without owning the product, this will not be permissible.

Historical Background

A brief historical background is necessary to understand the status and role of Hamas in the issue pertaining to the liberation of Palestine.

Many resistance groups were formed after the occupation of Palestine by the Jews in 1948. Some of the prominent ones include: Fedayeen, Fatah, The Palestine Liberation Organization (PLO), Popular Front for the Liberation of Palestine (PFLP), Democratic Front for the Liberation of Palestine (DFLP), and Palestinian Islamic Jihad (PIJ).

The official representative of the Palestinian people at the United Nations is the Palestine Liberation Organization (PLO). The PLO has held observer status at the UN since 1974. In 2012, the UN General Assembly upgraded Palestine's status to a "non-member observer state."

Hamas Origins and Rise

Hamas was founded in December 1987 during the First Intifada, a Palestinian uprising against Israeli occupation. It originated as an offshoot of the Egyptian Muslim Brotherhood, with the aim of establishing an Islamic state in historic Palestine. Key figures in its founding included Sheikh Ahmed Yassin.

It is no longer a secret that right-wing Israeli politicians were responsible for the rise of Hamas as a counterbalance to the Palestinian Authority (PA), which ruled the Palestinian territories. It was a policy of divide and rule employed by Israel.

The 2007 Conflict

Hamas did engage in a conflict with the Palestinian Authority (PA). This conflict culminated in 2007 when Hamas forcibly took control of the Gaza Strip from the PA, which was dominated by the Fatah party. Palestinian unity was broken, and this was Israel's objective and purpose. Many were killed in this hostile takeover.

Discussions for a two-state solution were reaching their peak in 2023, between the Palestinian Authority, Israel, and some of the Arab countries. Just as the discussions were moving towards a favorable outcome, on October 7, 2023, Hamas attacked Israel.

Hamas's Alignment and Actions

Hamas entered its network of tunnels, safe from Israeli retaliation, leaving almost 2.5 million Muslims as exposed targets to Israeli retaliation. Hamas has no equal or superior defense against the barrage of Israeli missile and drone attacks, nor do they possess an attack capability worth speaking about.

It is well known and documented that the political leader of Hamas, Ismail Haniyeh, and the administration head at the time, Yahya Sinwar, had pledged their allegiance to the Rāfiḍah Shia of Iran, praising Iran's former General Qāsim Sulaymānī, who was responsible for killing thousands of Ahlus-Sunnah in Iraq, Syria, Lebanon, and Yemen.

The Prophetic Methodology

When the Prophet ﷺ started the daʿwah, Palestine was occupied by the Romans. There was no call by the Messenger ﷺ to free Palestine. The focus of the Prophet ﷺ was to call to tawḥīd, and Palestine was eventually freed by ʿUmar ibn al-Khaṭṭāb after tawḥīd had spread far and wide—indicating that Allah's help comes when the correct dīn is implemented. This prophetic manhaj bore the desired fruits.

We find that whenever the Muslims were in a state of weakness, the Prophet ﷺ engaged with his enemies by signing peace treaties and agreements, and always considered the safety of the Muslims without putting them in direct danger. This was his Sunnah ﷺ.

Conclusion

Hamas is an organization of fitnah, followers of desires, and people of innovation. They rebelled against the Palestinian Authority in 2007, killing hundreds of Muslims, and their destruction of Muslims continues to this day. They are the Rāfiḍah agents in Palestine.

There are no Salafi scholars who praise Hamas, and none of them have made takfīr of Hamas as far as we know.

Our duʿā is that Allah Subḥānahu wa Taʿāla grants the Muslims of Palestine righteous leadership that will guide its people to freedom and justice upon the methodology of the Prophet ﷺ.

May Allah Subḥānahu wa Taʿāla accept those killed from among our brothers and sisters as shuhadāʾ (martyrs) in His path. Āmīn.

The general ruling in such matters is what is found in the hadith of the Prophet ﷺ. When asked regarding a certain drink, he said:

"Every drink that intoxicates is forbidden." [Bukhari 5585]

Therefore, the only reason that a certain drink would be forbidden is if it intoxicates, regardless of what it is made from. This is a beneficial hadith which serves as a principle when it comes to things that one consumes.

Fermentation is Not the Issue

The process of fermentation is not, in itself, an issue, as there are a number of products that are the result of fermentation, such as:

• Vinegar
• Yoghurt
• Cheese

These are permitted to make and consume because they do not intoxicate when consumed.

Guidance for Muslims

It is upon every Muslim to deal only with what is clearly ḥalāl and to avoid doubtful matters, as the Prophet ﷺ advised.

Background on Palestinian Politics

Some background on politics in the Palestinian territories is necessary to draw the correct conclusions.

After Hamas's victory in the January 25, 2006, Palestinian Legislative Council elections, President Mahmoud Abbas officially appointed Ismail Haniyeh of Hamas as Prime Minister, and asked him to form a government on February 21, 2006.

The new Hamas-led government, with Ismail Haniyeh at its helm, was sworn in on March 29, 2006.

This indicates that Hamas's win in the Palestinian Legislative Council was acknowledged by the President of the Palestinian Authority.

Constitutional Structure

Constitutionally, the Prime Minister is subordinate to the President of the Palestinian Authority, and in this case, the President was Mahmoud Abbas.

Abbas, as the President, had the power to:

• Appoint or dismiss the Prime Minister
• Approve or reject ministerial appointments
• Oversee security forces

The Conflict Over Security

At this point, Fatah (under the Palestinian Authority) still controlled the security portfolio in the Palestinian territories, including the Gaza Strip. Since the greatest number of supporters for Hamas was in the Gaza Strip, the running of security in that region was sought after by Hamas, leading to a conflict between Fatah and Hamas, which resulted in Hamas driving Fatah out of Gaza.

Instead of uniting against the greater enemy, they became divided along partisan lines, and that was a sad day as many were killed on both sides. That was a fitnah, which caused a split between Hamas and the Palestinian Authority under President Mahmoud Abbas. This worked well for the Israeli Occupation Forces, as that is exactly what they intended by supporting Hamas, which was to reduce the strength of the Palestinian Authority and divide the Palestinian people.

Alhamdulillah it is indeed a great ni'mah (blessing) to study the Deen of Allahu subahaanahu wa ta'aala. This blessing becomes greater when it is acquired from the Ulemaa of Ahlus-Sunnah wal Jamaa'ah.

Manhaj-ut Talaqqee (Methodology of Acquiring Knowledge)

There is a noble and profound methodology which Ahlus-Sunnah wal Jamaa'ah subscribes to in the seeking of Deeni knowledge. This Methodology is as follows:

1. The First Source: Qur'aan and Sunnah

Allahu subahaanahu wa ta'aala says:

"We have sent down to you the reminder so that you may explain to people what has been revealed to them perhaps they will take heed." (Surah An-Nahl 44)

2. Following the Companions

After the Sunnah, we follow what the companions i.e. the muhaajiroon and the Ansaar, were upon generally and what the four rightly guided Khulafaah (successors) were upon specifically, as it was the prophet ﷺ who instructed us to do so when he said:

"So adhere to my Sunnah and the Sunnah of the Rightly-Guided Caliphs. Hold on to it firmly, and beware of newly invented matters, for every newly invented matter is an innovation and, every innovation is misguidance." (Sunan abi Dawood - graded as authentic by Shaykh Al-Albaani)

3. Referring Disputes to Qur'aan and Sunnah

Ahlus-Sunnah wal Jamaa'ah refer every disagreement and dispute in their affairs to the Qur'aan and Sunnah as instructed by Allahu subahaanahu wa ta'aala:

"If you disagree about anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and more suitable for a final outcome." (Surah An-Nisaa 59)

Two Fundamental Principles

For a person to be upon the way of our righteous predecessors it is imperative that he/she must embody two foundations or principles of the Salafus Saalih:

1. Correct Creed
2. Sound methodology in the practice of all aspects of the Deen

Any deficiency in these two fundamental aspects will result in a deficiency in one's religion.

Warning About Deviant Groups

Many deviant groups, like the Ikhwaaniyyah, Qutbiyyah and the Surooriyyah, amongst others, who purport to call to Islam use the names of renowned Salafi scholars in order to dupe the unwary layperson. Scholars who are well grounded in the Salafi Dawah, its creed and manhaj have exposed such deviants and their deviation.

Scholars Who Have Refuted Deviants

From some of the scholars who have done so are:

• Shaykh bin Baaz
• Shaykh Uthaymeen
• Shaykh Al-Albaani
• Shaykh Muqbil
• Shaykh Rabee ibn Haadi
• Shaykh Ubayd Al-Jaabiree
• Shaykh Saalih Al-Fawzaan
• Shaykh Omar Bazmol (Mufti of Makkah)
• Shaykh Saalih As-Suhaimy (Mufti of Medina)
• Shaykh Ahmed An-Najmee
• Council of Senior Scholars Saudi Arabia
• Shaykh Abdul Aziz Aale Shaykh (Mufti of Saudi Arabia)

Whoever these scholars have refuted and warned the Ummah against with clear evidences, stay refuted and not suitable to seek knowledge from until they retract, repent and rectify their affairs.

Groups to Avoid

Knowledge of Deen is not sought from the following types:

• Ikhwaaniyyah
• Surooriyyah
• Qutbiyyah
• Shia
• Qaadiya'niyyah
• Deobandiyyah
• Baraelwiyyah
• Soofiyyah
• Hizbiyyah
• Qur'aaniyyah
• Ahmediyyah
• Baatiniyyah
• All others not mentioned here who have deviated from the way of the salafus Saalih

Regarding Specific Scholars Mentioned

As regards Shaykh Munajjid, he was declared to be a Qutbi by Shaykh Ubayd Al Jaabiree Rahimahullah.

Asim Hakeem, in my view is not well grounded in As Salafiyyah. He lacks in aspects of creed and manhaj. It would do him well to spend more time under the tutelage of the scholars of Salafiyyah.

As for the others you mentioned then they are unknown to us. We suggest you use the guidelines provided before you seek knowledge from any individual.

1. Definition of Forex Trading

Forex (Foreign Exchange) trading refers to buying and selling currencies to profit from exchange rate fluctuations.

While currency exchange (ṣarf) is permissible in Islam, modern online forex trading involves elements that make it ḥarām, such as:

• Riba (interest)
• Gharar (excessive uncertainty)
• Lack of hand-to-hand exchange (yadan bi-yad)

2. Riba in Forex Platforms

Interest appears through swap or overnight fees.

Example: If the euro's interest rate is higher, the trader earns interest daily. If it's lower, he pays interest daily.

This element of riba alone makes the trade impermissible.

3. Scholarly Statements on Forex Trading

Shaykh Ṣāliḥ al-Fawzān (حفظه الله):

"This type of trading involves riba, gharar, and speculation. The trader does not actually possess the currency. Therefore, it is not allowed."

Reference: Sharḥ al-Mumtiʿ – recorded lectures and official fatāwā collections.

Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):

"It is permissible to exchange one currency for another only if the exchange happens immediately (hand to hand). If delayed or linked to interest or loans, it is not permissible."

Majmūʿ Fatāwā Ibn Bāz (Vol. 19, pp. 171–173).

Application: Margin trading, leverage, and delayed settlements in online forex violate this rule.

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله):

"It is not permissible to sell one currency for another unless the exchange is completed immediately, even if the currencies differ."

Sharḥ al-Mumtiʿ (8/134).

4. Ruling on Online Gold Trading

Scholars agree that online gold trading is not permissible because there is no immediate possession or exchange, which is required for ribāwī items like gold and silver.

Shaykh ʿAbd al-ʿAzīz ibn Bāz (رحمه الله):

"It is not permissible to sell gold for gold or silver for silver unless equal in weight and hand to hand. If gold is sold for another currency, exchange must occur immediately."

Majmūʿ Fatāwā Ibn Bāz (19/171–172).

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله):

"If gold is purchased online and not taken immediately, it is ribā an-nasīʾah. It is not allowed unless payment and possession occur in the same sitting."

Sharḥ al-Mumtiʿ (8/519).

Shaykh Ṣāliḥ al-Fawzān (حفظه الله):

"Trading gold through websites or forex platforms is not permissible. There is no real possession, and it involves delay and speculation. Such contracts fall under riba and gharar."

He further stated: "Gold must be exchanged hand to hand and without delay. Online or speculative gold trading amounts to gambling and deception."

Fatāwā al-Fawzān – Modern Financial Transactions.

5. Conclusion

After reviewing scholarly evidence:

Forex and online gold trading are impermissible (ḥarām) due to:

• Riba (interest): found in swap fees and delayed settlements
• Gharar (uncertainty): lack of real ownership and speculation
• Absence of hand-to-hand exchange (yadan bi-yad): a condition in ṣarf and ribāwī commodities

Muslims should avoid these forms of trading and seek permissible means of earning that are free from interest, uncertainty, and deception.

May Allah ﷻ grant us understanding of His religion and bless us with pure and lawful sustenance.