Salafiyyah Academy

30/03/2025

11/03/2025

Taking Suhoor (pre-dawn meal) is sufficient as an intention for fasting. Having the intention at night before Fajr is a crucial requirement for obligatory fasts like Ramadan. The majority of scholars hold that one must renew this intention each night before Fajr. However, a minority of scholars, including Imam Malik and a report from Imam Ahmad, opine that a single intention on the first night of Ramadan suffices for the entire month. According to the majority view, waking up for Suhoor and consuming it is sufficient as an intention for fasting.

Allah knows best.

11/12/2024

Imaam Al-Baghawi mentioned in his Tafseer on Surah Al-Baqarah (2:225) that swearing (qasam/yameen) is not established except under the following conditions:

1. By Allah Himself:
For example, saying: I swear by the One in Whose Hand is my soul or I swear by the One I worship.

2. By Allah's Names:
Making an oath with one of Allah's names, such as saying: Wallahi (By Allah) or Wa Rahmaan (By the Most Merciful).

3. By Allah's Attributes:
For example, swearing by His attributes like Wa qudratillahi (By Allah's power) or Wa 'izzatillahi (By Allah's might).

Oaths and Expiation:

If someone makes an oath using any of the above (Allah, His names, or attributes) about a future occurrence and then acts contrary to that oath, they are liable to expiation (kaffaarah). Allah states in Surah Al-Maa’idah (5:89):

"Allah will not take you to task for what is unintentional in your oaths, but He will take you to task for the oaths you swear in earnest. The expiation for this is to feed ten needy people with the average of what you feed your families, or to clothe them, or to free a slave. But whoever cannot afford this should fast for three days. This is the expiation for breaking your oaths. And be mindful of your oaths. This is how Allah makes His revelations clear to you, so that you may be grateful."

Example:

If someone says: I swear by Allah that I will not speak to you again, and later speaks to the person for reasons known to them, they have committed a sin. To absolve themselves, they must perform the kaffaarah outlined above.

Summary of Kaffaarah for Breaking an Oath:

1. Feed ten needy people with the average of what you usually feed your family.

2. Clothe ten needy people.

3. Free a slave (if applicable).

4. If unable to do any of the above, fast for three days.

This ruling underscores the seriousness of making oaths and the importance of being cautious when invoking Allah's name or attributes.

08/11/2024

Islamic Etiquette of Distribution

In Shari'ah, it is recommended that the person distributing or sharing something should take last. The Prophet Muhammad (peace be upon him) said:

"The one who serves drinks to the people is the last to drink."

Al-Nawawi explained that this guideline applies to:

- Distributing drinks (water, milk, etc.)
- Sharing food
- Dividing meat
- Distributing fruit
- Sharing fragrant items

In general, this etiquette applies to anything distributed among people.

Key Principle

When distributing or sharing, serve others first and take last.

Implication

When asked to distribute items, prioritize giving to others before taking for yourself.

This Prophetic tradition promotes selflessness, humility, and respect for others, reflecting the values of Islamic hospitality and generosity.

01/10/2024

Why are Muslims asking their Lord for guidance when they claimed they are guided
ٱهدنا الصراط المستقيم
???

Ibn Jawzy Al Hanbaly has a perfect answers for this in his Tafseer
زاد المسير في علم التفسير

If it is said: What is the meaning of the Muslims asking for guidance while they are already guided? There are three answers to this: The first is that the meaning is: Guide us to remain steadfast on the path, where 'remaining steadfast' is omitted. This was said by Ibn al-Anbari. The second is that the meaning is: Keep us firm upon guidance. The Arabs say to someone standing: 'Stand until I come to you,' meaning 'remain in your current state.' The third is that the meaning is: Increase us in guidance.

22/08/2024

Islamic Business Ethics: The Impermissibility of Selling What You Don't Possess

The Permissibility of Selling What You Possess in Islamic Transactions

In Islamic jurisprudence, it is impermissible to sell what you do not own or possess. Additionally, selling an item that has been purchased but not yet received is also prohibited. This principle is rooted in the need to ensure that transactions are transparent, fair, and free from undue risk or speculation.

Selling What You Do Not Possess

If you are a wholesaler, it is not permissible to arrange for products to be sent directly from the factory to your customer without first taking possession of them. The correct procedure is to either:

1. Receive the Products Yourself: As a wholesaler, you should first take delivery of the products before arranging to send them to your customer. This ensures that you have full possession and control over the goods before they are sold.

2. Use an Agent: Alternatively, you can appoint an agent to receive the products on your behalf. The agent will take possession of the goods, and then they can be sent to the customer. This method ensures that the transaction adheres to Islamic principles.

Example:
If you are in the business of selling honey and source your honey directly from a farm, it would be impermissible for you to instruct the farm to send the honey directly to your customer. The expected practice is for you to first receive the honey yourself and then send it to your customer. Alternatively, you could appoint someone to act as your agent, who would receive the honey on your behalf and then arrange for it to be sent to the customer.

Evidence from Hadith

This principle is supported by various hadiths, including:

Hadith 1: Abu Dawood (3499) narrated from Zayd ibn Thaabit that the Prophet Muhammad (blessings and peace of Allah be upon him) forbade selling an item in the place where it was bought until the merchants had moved it to their own places. This hadith was classified as hasan by al-Albaani in Saheeh Abi Dawood.

Hadith 2: Abu Dawood (3503) and at-Tirmidhi (1232) narrated from Hakeem ibn Hizaam, who asked the Prophet (blessings and peace of Allah be upon him): "O Messenger of Allah, if a man asks me to buy an item that I do not have, should I make a deal with him and then go buy it for him from the marketplace?" The Prophet replied: "Do not sell that which you do not possess." This hadith was classified as *saheeh* by al-Albaani in Saheeh an-Nasaa’i.

Permissible Alternatives

The scholars have identified certain methods by which selling an item not yet in one's possession can be permissible. These methods include:

1. Salam (Advance Payment): Salam is a type of transaction where the buyer makes a full payment in advance for an item that is described in detail but not yet available or in the seller's possession. The seller is then obligated to deliver the item as described at a later date. The key condition here is that the buyer must make the full payment upfront, which distinguishes it from other forms of sales where payment may be deferred.

2. Possession Before Sale: Another method is to first obtain the items, either in cash or on credit, and then determine the price for the buyer. Once the seller has taken possession, they are permitted to sell the item.

3. Acting as an Agent: You can help someone purchase an item by acting as their agent using their money, not your own. The agent would earn an agreed-upon fee for this service. This method is permissible as the agent does not take ownership of the goods but facilitates the transaction on behalf of the buyer.

The Issue of Drop Shipping

The practice of drop shipping is closely related to this principle. Drop shipping can be permissible if it aligns with the aforementioned guidelines—specifically, if the seller has taken possession of the items through an agent or if the sale is conducted as a Salam transaction, with full payment made upfront by the buyer. If drop shipping involves selling items that are not in the seller's possession or control, it would be considered *Haram*.

Conclusion

In Islamic commerce, it is essential to ensure that transactions are conducted with full transparency, possession, and fairness. Selling what one does not possess or has not received violates these principles and is therefore impermissible. However, by using methods such as Salam (with full advance payment), acting as an agent, or ensuring possession before selling, one can conduct business transactions in a manner that aligns with Islamic teachings.

And Allah knows best.

22/08/2024

The Foundation of Mu'aamalaat in Islamic Business Transactions

In Islam, the foundation of Mu'aamalaat (dealings and transactions) is rooted in the principle of permissibility. This means that all forms of business transactions, including buying and selling, are considered lawful (Halal) unless there is clear evidence from the Shari'ah (Islamic law) that prohibits them. Therefore, the default status of any business transaction is its permissibility. However, there are specific conditions that, if present, can render a permissible transaction impermissible (Haram). These conditions are:

1. Zulm (Injustice)
2. Ribaa (Usury)
3. Gharar (Deception or Excessive Uncertainty)

1. Zulm (Injustice)
Zulm, or injustice, refers to any form of oppression, exploitation, or unfair treatment in a transaction. Islam places a strong emphasis on fairness and equity in all dealings. An example of Zulm can be found in gambling, where one party's gain is inherently linked to another party's loss. This zero-sum nature, where the gain of one is built on the loss of another, is considered unjust and therefore impermissible in Islam. Any transaction that involves such unfair practices is deemed Haram.

2. Ribaa (Usury)
Ribaa, commonly understood as usury, refers to any guaranteed interest or profit on a loan or capital without any risk. Islam strictly prohibits *Ribaa* because it leads to exploitation and creates imbalances in society. For example, in a partnership where one party provides the capital and the other offers their technical expertise, if they agree on a fixed return (whether weekly, monthly, or yearly) regardless of the profit or loss, this transaction becomes *Haram*. This is because the fixed return is considered *Ribaa*, akin to a loan where the lender benefits from it, which is strictly prohibited.

3. Gharar (Deception or Excessive Uncertainty)
Gharar refers to uncertainty, risk, and ambiguity in a transaction. Islam encourages transparency and clarity in all business dealings, and any form of deception or excessive uncertainty is prohibited. A classic example of Gharar is the sale of an unborn calf or any similar transaction where the outcome is uncertain. Since the buyer cannot be certain whether the calf will be born alive or dead, the transaction involves significant risk and is thus Haram. Similarly, conventional insurance contracts often fall into this category, as they are based on uncertainty and involve elements of Gharar.

Conclusion
In summary, while the fundamental principle of business transactions in Islam is their permissibility, this status can be altered if the transaction involves Zulm (injustice), Ribaa (usury), or Gharar (deception or excessive uncertainty). These elements are considered harmful to individuals and society and are therefore strictly prohibited in Islamic law. It is essential for Muslims to ensure that their business dealings are free from these prohibitive factors to maintain their adherence to Shari'ah and avoid falling into Haram.

10/08/2024

Be grateful to Allah for whatever condition you find yourself in. While we may have requests that are yet to be answered, the reality is that we receive countless unrequested favours. Many of these blessings go unnoticed simply because we take them for granted. The ability to move around is a blessing that few truly appreciate, but those who have experienced a stroke understand its value deeply.
Alhamdulillaah!!!

30/07/2024

Don't be angry

Above is the precious advice (Wasiyah) of the Prophet Muhammad صلى الله عليه وسلم to one of his companions. This advice applies to all his Ummah, including me and you.

Scholars, while explaining this advice, have mentioned some health-wise negative effects of anger, such as hypertension and diabetes. Below are some negative effects of anger on heart health:

Anger can have significant effects on heart health. Here are some key points:

1. Increased Blood Pressure: Anger can cause a spike in blood pressure, putting additional strain on the heart and blood vessels.

2. Heart Attack Risk: Intense anger can trigger a heart attack. Research shows that the risk of a heart attack increases in the two hours following an outburst of anger.

3. Irregular Heartbeat: Anger can lead to arrhythmias or irregular heartbeats, which can be dangerous for those with existing heart conditions.

4. Inflammation: Chronic anger and stress can lead to increased levels of inflammation in the body, which is a known risk factor for cardiovascular disease.

5. Atherosclerosis: Anger and stress contribute to the buildup of plaques in the arteries, a condition known as atherosclerosis, which can restrict blood flow and lead to heart problems.

6. Stress Hormones: Anger triggers the release of stress hormones like cortisol and adrenaline. These hormones can increase blood sugar levels, making it more challenging to manage diabetes.

7. Insulin Resistance: Chronic anger and stress can lead to insulin resistance, a condition where the body's cells don't respond effectively to insulin. This can contribute to the development and progression of type 2 diabetes.

There are methods rooted in Shari'ah by which anger can be managed, helping to mitigate these risks and promote better heart health. These include:

1. Seeking Refuge in Allah: Saying "A'uudhu billahi minash Shaytaanir Rajeem" (I seek refuge with Allah from the accursed devil).

2. Changing Position: Changing your position from standing to sitting, or from sitting to lying down. It is even better to leave the place entirely.

14/06/2024

It is not allowed to sell any part of your sacrificial animals after you have slaughtered it. You can't exchange its meat as payment for the service of the butcher. This also includes its wool (skin) and it cannot be sold. However, scholars like Imaam, Abu Haneefah mentioned one can sell the wool and use the money for Sadaqah to the poor. Scholars added that there is no harm if one gives the butcher meat as Sadaqah after paying his wages.

Once you have made intention to make a particular animal as your Udhiyah, you have surrendered it to Allaah. If anything happens to it afterwards which disqualified it from being permissible for sacrifice, you can still use it as Udhiyah provided that defect doesn't happen from your end. For instance you bought a ram for Udhiyah, accidentally its eyes become blind or legs broken, such animal can be used for Udhiyah. However, if any of these defects is visible before buying it, such animal is not allowed to use for Udhiyah.