Ritual Bath and Retainer

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

What is the ruling regarding the validity of ghusl if one has a retainer in their mouth?

Answer: In the Name of Allah, the Most Merciful and Compassionate

It is permissible to keep the retainer in your mouth. Especially if there is direct need in doing so. [Ibn Abidin, Radd al-Muhtar]

If the retainer can be taken out without undue hardship or any perceived harm, it should be removed for the sake of ghusl. However, if it is not removable or removing it will cause difficulty, it is not necessary to remove, and the ghusl is valid. [Ibn Abidin, Radd al-Muhtar]

Hope this helps
Allahu A’alam

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Insurance and Renting

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

I own a property which I want to pay a lettings agent to fully manage for me. For 10% of the monthy rental income, they will do the tenant finding, rent collection and handle all dealings with the tenant. Within this “fully managed package” is the option to pay an extra 4% per month for the Agent to deal with any tenant evictions that arise, covering all legal costs and rent guarantee for a fixed number of months. If I select this rent/legal cover option, then I will be “noted as an interested party in the Agent’s insurance policy”.

With this 4%, am I in effect buying a haram insurance policy or a comprehensive service package from the Agent? What would be the ruling according to the different schools of thought?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

It is permissible for you to enter into this agreement with the estate agent if you wish. If effect, you are paying them for a service which is clearly delineated. That is your agreement with them, and it does not contain anything impermissible.

The means they may employ to fund the service from their end does not concern you. Therefore, seeing as you are not directly entering into a interest based contract, it would be permissible for you use this service. Please ensure that all the variables are clear to you before progressing, and that there are no hidden charges, etc, or potential alterations which could lead to a dispute later. (Usmani, Fiqh al Buyu’)

I’m unable to provide you with positions from other schools of law. This is the answer I have understood from the Hanafi school, and through consultation with a senior scholar. Allah knows best.

May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Haram Money

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

If someone lent somebody halal money and the person returns the money from a haram source. Is it okay to accept that money?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Yes, you can take the money from them. In general, when someone acquires money we don’t look at the actual bank notes. We look at the money that is in his possession, some of which could be from a halal source. You can assume that the repaid to you was from an alternative halal source. (Usmani, Fiqh al Buyu’)

The Messenger of Allah, Allah bless him and give him peace, told us, “Love for people what you would love for yourself.” (Ibn Majah) Being safe from the punishment for such activities is something everyone would want for themselves. Therefore, if you think it will make a difference, try advising this person in a gentle, understanding manner.

You never know, maybe your words will have a positive effect on them. Regardless, you should pray for such a person to be given the ability to get out of that situation.

May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

What Are the Nullifiers of Islam?

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

What are the nullifiers of Islam?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh

I pray you are well.

One’s attachment to the religion of Islam is nullified by essentially saying the Messenger of Allah, Allah bless him and give him peace, lied – far be it for him to do anything of the sort! In addition to this the Jurists have included derisive mockery of the religion and its signs. (Ghazali, Faysal al Tafriqa; Haytami; al I’lam bi Qawati’ al Islam)

Summarising this, Imam Tahawi said that a person only leaves Islam by denying that which entered him into it. That is, the affirmation of the the truthfulness of Allah and His Messenger, Allah bless him and give him peace; and denying the reverence due to them. (al Aqida al Tahawiyya)

Focus on What Benefits You

Your question has its merits, and, in a certain context, it is well placed. For most people, however, it is better for focus on making your faith flourish, and increasing your expression of slavehood to Allah in the situation He has placed you.

The Messenger of Allah, Allah bless him and give him peace, told us, “Clearly, I have only been sent to perfect righteous character.” (Ahmad) This is one of the manifestation of the above. Theological positions have their proper place without a doubt, but they can lead to pointless debates which only bring out the opposite of said righteous character. Focus on that instead.

May Allah grant you the best of both worlds.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Prayer and Pictures

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

What is the ruling of praying with pictures of living creatures on one’s person?

Answer: Assalamu alaykum,

It is disliked to wear anything that has a depiction of a statue, a living creature, or a crucifix. This is unless the depiction of the living creature is very small, covered, missing a head, had a head but was effaced, or missing any vital body part without which, it could not live, if it were living. [Hashiyah Ibn Abidin]

It is even worse if the depiction is in front of one while praying, on the prayer mat, or anywhere which may seem that one is revering or worshipping such a depiction. [Hashiyah Ibn Abidin]

May Allah bless you
Allahu A’alam

Wassalam,
[Shaykh] Yusuf Weltch

Shaykh Yusuf Weltch is a graduate from Tarim; student of Habib Umar and other luminaries; and authorized teachers of Qur’an and the Islamic sciences.

Leading the Prayer Sitting.

Answered by Ustadh Tabraze Azam

Question: Assalam alaykum

Can someone who praying on a chair lead the prayer?

Answer: Assalamu alaikum wa rahmatullah,

According to the Hanafi school, a bowing and prostrating congregant (muqtadi) may not pray behind an imam who is praying with head movements (ima’) rather than actual bowing and prostration on the ground.

Generally, the congregation is basing and building their prayer upon the imam’s prayer, and the latter is only able to uphold the prayer of everybody else when his own prayer is legally considered to have a strong foundation. This condition is absent when he isn’t actually prostrating, and thus, he cannot lead others in a congregational prayer in such a state.

But if the imam is praying part of the prayer on a chair or seat of some kind due to illness or injury, such as the final sitting, this would be acceptable because what determines the strength of the prayer or otherwise is whether or not there is actual prostration on the ground.

(Shurunbulali, Maraqi al-Falah, with Tahtawi’s Gloss (1.400); Ibn ‘Abidin, Radd al-Muhtar ‘ala al-Durr al-Mukhtar)

Please also see this answer.

And Allah Most High knows best.

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

Breaking Promises in Islam

Answered by Shaykh Yusuf Weltch

Question: Assalamu alaykum

What is the ruling on breaking promises in Islam?

Answer: Assalam aleykum

Intentionally Breaking a Promise:

It is strictly prohibited (Haram) to make a promise which one intends to not fulfill [al-Durar al-Mubahah]. For one to say that they will do something and then not fulfill that promise is a type of lying. One should, therefore, seek Allah’s forgiveness by repenting and seek the person’s forgiveness whom the lie was committed against. Habitually breaking one’s promise is a sign of hypocrisy mentioned by the Prophet (may Allah bless him and give him peace).

The Prophet said, “The signs of the hypocrite are three, even if he fasts and prays and claims to be a Muslim: When he speaks he lies, when he promises he breaks (the promise), and when entrusted he betrays (that trust).” [Muslim]

Unintentionally Breaking a Promise:

If one unintentionally breaks a promise then they should seek Allah’s forgiveness and apologize to the person involved. This is because such an act is not becoming of the Believer. This is not, inherently, considered sinful unless it was due to direct negligence on one’s part, in which case it is highly disliked. However, as Believers, we should hold ourselves to a high standard of good character in our social dealings.

A practical way to not fall into the breaking of promises is to attach the promise to the will of Allah. That is by saying ‘In Sha Allah.’

Note: Even if one says ‘In Sha Allah’ it is still becoming of the Believer to fulfill the promise, especially when the other party is depending on it.

May Allah bless you for your inquiry and make us all of the truthful

Allahu ‘Alam

Wassalam,
[Shaykh] Yusuf Weltch

Waswas and Dogs

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

I am suffering from waswas about purity.
My neighbour’s dog got into my back garden, and I keep thinking the dog could have put some clothes in his mouth and dirtied it with his saliva. Also my sibling put my clothes in his mouth and I keep thinking he swallowed impurity.

What can I do?

Answer: Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

You do not need to worry; you can assume the clothes are all clean and pure. Also, you sibling’s putting them in his mouth is inconsequential.

The basis is that the default ruling for things is that they are pure, and, unless you are certain that the dog’s saliva reached the clothing, there is nothing to make you treat them as impure. (Shurunbulali, Maraqi al Falah)

Don’t let the waswas make things difficult. Remember that the Messenger of Allah, Allah bless him and give him peace, told us that, “The [practice of] the religion is ease itself.” (Bukhari)

This ease is only seen when you study the religion properly, with experienced teachers. I suggest you take one of our courses and get a good grasp of these matters so they don’t pose a problem for you anymore.

May Allah facilitate the matter for you.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.

Praying at Work

Answered by Ustadh Tabraze Azam

Question: Assalam alaykum

I am looking for an internship or a job in a accounting firm. I was told it was very difficult to pray in such firms. A relative even told me that she had to make up all her prayers at home after work. I would like some advice to pray on time in such an environment. Should I ask at the job interview that I want to pray? Or is it better to looking for a job in an another company and leaving accounting firm?

Answer: Wa ‘alaykum as-Salam wa rahmatu Llah,

No, if this is a job which you need or would like, work on getting the job in the interview. Once you have the job, you can raise the issue of prayer. Everybody takes breaks during the work day, and breaking for the prayer is no different. Ask Allah Most High to facilitate your affairs, and to strengthen you.

Please see the following answers which answer your question in detail: (1), (2) ,(3).

And Allah Most High knows best.

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

OCD Regarding Purity

Answered by Shaykh Abdul-Rahim Reasat

Question: Assalamu alaykum

What should I do? I have OCD regarding purity and regular discharge of liquid. Sprinkling water on my underwear to cope with it gives me panic attacks.

Answer: Wa ‘alaykum as-salam wa rahmatullah wa barakatuh.

My dear brother, I pray you are well.

You should stop sprinkling water on yourself, and not change your clothes every time there is some discharge. A small amount of impurity is excused.

Excused Impurities

Liquid impurities which exit the body are excused up to the amount which would equal the area of a £2 coin. This is a mercy from the Shari’a. You don’t need to change your clothes every time something comes out.

The practice of the religion should not cause distress. The Messenger of Allah, Allah bless him and give him peace, said, “Indeed, [the practice of] the religion is ease itself. No one makes it hard on themselves except that it overwhelms them.” (Bukhari)

You can still pray if there is the excused amount of impurity on you. If it exceeds this amount, wash it with a small amount of water. When the trace of it is gone the clothing is pure again. Ignore the moisture afterwards.

Get Treatment

You should seek some treatment for your OCD. This seminar will help with that. The discharge is probably wadi, prostatic fluid. A good practitioner of Tradition Chinese Medicine will be able to help you with that.

May Allah make all matters easy for you.

Wassalam,
[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health.